classes ::: Integral_Yoga, Hinduism, Philosophy, Psychology, God, person, author, Poet, Philosopher, Guru, Sage, Yogi, noun,
children ::: Sri Aurobindo (quotes)
branches ::: Sri Aurobindo

Instances, Classes, See Also, Object in Names
Definitions, . Quotes . - . Chapters .


object:Sri Aurobindo
object:0003
object:SA

influences:The Vedas, The Upanishads, The Bhagavad Gita, Sri Ramakrishna, Swami Vivekananda,
influenced:The Mother, Nolini Kanta Gupta, Satprem, Champaklal, Amal Kiran, Nirodbaran, Pavitra, M. P. Pandit, A. B. Purani, D. K. Roy, Indra Sen, Ken Wilber
see also ::: Mrinalini Devi, Rabindranath Tagore, Barindra Kumar Ghosh, Dayananda Saraswati, Bipin Chandra Pal, Sri Ramana Maharshi, Bal Gangadhar Tilak, Adi Shankara, Lala Lajpat Rai, B. R. Ambedkar, Mahatma Gandhi, Khudiram Bose, Subhas Chandra Bose, Jean Herbert, Paramahansa Yogananda, Manmohan Ghose


Sri Aurobindo on Goodreads
Sri Aurobindo on Wikipedia

- COLLECTED WORKS OF SRI AUROBINDO -


01 - EarlyCulturalWritings
02 - Collected Poems
03-04 - Collected Plays And Stories
05 - Translations
06-07 - BandeMataram
08 - Karmayogin
10-11 - Record of Yoga
12 - Essays Divine And Human
13 - Essays In Philosophy And Yoga
15 - The Secret Of The Veda
16 - Hymns to the Mystic Fire
17 - Isha Upanishad
18 - Kena and Other Upanisads
19 - Essays On The Gita
20 - TheRenaissanceInIndia
21-22 - The Life Divine
23-24 - The Synthesis Of Yoga
25 - The Human Cycle
26 - The Future Poetry
27 - Letters On Poetry And Art
28 - Letters On Yoga I
29 - Letters On Yoga II
30 - Letters On Yoga III
31 - Letters On Yoga IV
32 - The Mother With Letters On The Mother
33-34 - Savitri
35 - Letters On Himself And The Ashram
36 - AutobiographicalNotes



- WIKI -


Sri Aurobindo (born Aurobindo Ghose; 15 August 1872 5 December 1950) was an Indian philosopher, yogi, guru, poet, and nationalist. He joined the Indian movement for independence from British rule, for a while was one of its influential leaders and then became a spiritual reformer, introducing his visions on human progress and spiritual evolution. Aurobindo studied for the Indian Civil Service at King's College, Cambridge, England. After returning to India he took up various civil service works under the maharaja of the princely state of Baroda and became increasingly involved in nationalist politics in the Indian National Congress and the nascent revolutionary movement in Bengal with the Anushilan Samiti. He was arrested in the aftermath of a number of bomb outrages linked to his organisation, but in a highly public trial where he faced charges of treason, Aurobindo could only be convicted and imprisoned for writing articles against British rule in India. He was released when no evidence could be provided, following the murder of a prosecution witness, Narendranath Goswami during the trial. During his stay in the jail, he had mystical and spiritual experiences, after which he moved to Pondicherry, leaving politics for spiritual work. At Pondicherry, Sri Aurobindo developed a spiritual practice he called Integral Yoga. The central theme of his vision was the evolution of human life into a divine life. He believed in a spiritual realisation that not only liberated but transformed human nature, enabling a divine life on earth. In 1926, with the help of his spiritual collaborator, Mirra Alfassa (referred to as "The Mother ), he founded the Sri Aurobindo Ashram. His main literary works are The Life Divine, which deals with theoretical aspects of Integral Yoga; Synthesis of Yoga, which deals with practical guidance to Integral Yoga; and Savitri: A Legend and a Symbol, an epic poem.



- QUOTES ABOUT SRI AUROBINDO -


The Divine is what you adore in Sri Aurobindo.
   ~ The Mother, Words Of The Mother - I, [T2]

One should read Sri Aurobindo and know the answer.
   ~ The Mother, Words Of The Mother - I, [T0]

You must feel that Sri Aurobindo is looking at you.
   ~ The Mother, Words Of The Mother - I, [T5]

What should I read at present?
   Sri Aurobindo's books.
   ~ The Mother, Words Of The Mother - II,

Savitri
   the supreme revelation
   of Sri Aurobindo's
   vision.
   ~ The Mother, Words Of The Mother - I

The help of Sri Aurobindo is constant; it is for us to know how to receive it.
   ~ The Mother, Words Of The Mother - I,

How beautiful is the day when one can offer one's devotion to Sri Aurobindo.
   ~ The Mother, Words Of The Mother - I, [T2]

To grieve is an insult to Sri Aurobindo who is here with us, conscious and alive.
   ~ The Mother, Words Of The Mother - I, [T5]

If one reads Sri Aurobindo carefully one finds the answers to all that one wants to know.
   ~ The Mother, Words Of The Mother - I, [T5]

Sri Aurobindo is constantly among us and reveals himself to those who are ready to see and hear him.
   ~ The Mother, Words Of The Mother - I, [T5]

Sri Aurobindo is in the subtle physical, you can meet him when you sleep, if you know how to go there.
   ~ The Mother, Words Of The Mother - I, [T1]

(Darshan Message)
   Sri Aurobindo's message is an immortal sunlight radiating over the future. 15 August 1972
   *
   ~ The Mother, Words Of The Mother - I

To express our gratitude to Sri Aurobindo we can do nothing better than to be a living demonstration of his teaching.
   ~ The Mother, Words Of The Mother - I, [T3]

By studying carefully what Sri Aurobindo has said on all subjects one can easily reach a complete knowledge of the things of this world.
   ~ The Mother, On Education, [T5]

Sri Aurobindo is always with us, enlightening, guiding, protecting. We must answer to his grace by a perfect faithfulness.
   ~ The Mother, Mantras Of The Mother, 14 AUGUST, [T1]

The control over the thoughts and the power of seeing the image of the Mother and Sri Aurobindo in the head are a very good beginning.
   ~ Sri Aurobindo, Letters On Yoga - IV, [T5]

How can I make Sri Aurobindo's influence living and dynamic in my daily activities?
   Be perfectly sincere and He will answer your call.
   ~ The Mother, Words Of The Mother - I,

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/

Eternal Presence
   [facsimile]
   Sri Aurobindo is constantly among us and reveals himself to those who are ready to see and hear him.
   *
   ~ The Mother, Words Of The Mother - I, [T5]

Utter SILENCE must be observed in the room. Whoever pronounces a word in the presence of Sri Aurobindo will have to leave the place immediately.
   ~ The Mother, Words Of The Mother - I,

In fact, if one reads attentively what Sri Aurobindo has written, all that he has written, one would have the answer to every question.
   ~ The Mother, Questions And Answers 1957-1958, [T0]

For Sri Aurobindo's centenary, what is the best offering that I can personally make to Sri Aurobindo?
   Offer him your mind in all sincerity. 13 November 1970
   ~ The Mother, On Education

Since the beginning of earth history, Sri Aurobindo has always presided over the great earthly transformations, under one form or another, one name or another.
   ~ The Mother, Words Of The Mother - I,

It is not by books that Sri Aurobindo ought to be studied but by subjects - what he has said on the Divine, on Unity, on religion, on evolution, on education, on self-perfection, on supermind, etc., etc.
   ~ The Mother, On Education, 205

The other quotation is a mantra.
OM Sri Aurobindo Mira
Open my mind, my heart, my life to your Light,
your Love, your Power. In all things may I see the Divine.
16 July 1938
On Himself, 26.512
~ The Mother, Agenda Vol 11

It goes without saying that for admission to live in this ideal place (Sri Aurobindo Ashram) the essential conditions that need to be fulfilled are good character, good conduct, honest, regular and efficient work and a general goodwill. ~ The Mother, CWM 13

Last night, we (you and I and some others) were together for quite a long time in the permanent dwelling-place of Sri Aurobindo which exists in the subtle physical (what Sri Aurobindo called the true physical).
   1 February 1963
   *
   ~ The Mother, Words Of The Mother - I, [T1]

Sri Aurobindo does not belong to the past nor to history.
   Sri Aurobindo is the Future advancing towards its realisation.
   Thus we must shelter the eternal youth required for a speedy advance, in order not to become laggards on the way. 2 April 1967
   ~ The Mother, On Education, 210

The red lotus is the flower of Sri Aurobindo, but specially for his centenary we shall choose the blue lotus, which is the colour of his physical aura, to symbolise the centenary of the manifestation of the Supreme upon earth. 21 December 1971
   *
   ~ The Mother, Words Of The Mother - I

We must not be bewildered by appearances. Sri Aurobindo has not left us. Sri Aurobindo is here, as living and as present as ever and it is left to us to realise his work with all the sincerity, eagerness and concentration necessary. 15 December 1950 ~ The Mother, Words Of The Mother - I

It matters not if there are hundreds of beings plunged in densest ignorance. He whom we saw yesterday is on earth; his presence is enough to prove that a day will come when darkness shall be transformed into light, when Thy reign shall be indeed established upon earth.
   ~ The Mother, on after meeting Sri Aurobindo for the first time, March 30th 1914

Sri Aurobindo is constantly in the subtle physical, very active there. I see him almost daily, and last night I spent many hours with him.
   If you become conscious in the subtle physical you will surely meet him, it is what he called the true physical - it has nothing to do with the psychic. 21 December 1969
   ~ The Mother, Words Of The Mother - I, [T1]

Where you are? In the Mother's presence here and close to me. Where you are going? Towards union with the Divine through dedication and service. What you are doing here? Service and self-giving to the Divine. The rest depends, as the Mother writes to you, on the simplicity and fullness with which you give yourself and serve.
   ~ Sri Aurobindo, Letters On Yoga - IV

Have confidence in the Mother and be sure that the liberation from these things will surely come. What the soul feels is the sign of the spiritual destiny as of the spiritual need. What opposes is a remnant of the nature of the human ignorance. Our help will be there with you fully to overcome it. 27 February 1935
   ~ Sri Aurobindo, The Mother With Letters On The Mother

... The undivine, therefore, is all that is unwilling to accept the light and force of the Mother. That is why I am always telling you to keep yourself in contact with the Mother and with her Light and Force, because it is only so that you can come out of this confusion and obscurity and receive the Truth that comes from above. ~ Sri Aurobindo, The Mother With Letters On The Mother

It is now long since Sri Aurobindo has put up everywhere in the Ashram this reminder that you all know: 'Always behave as if the Mother was looking at you, because she is, indeed, always present.' This is not a mere phrase, not simply words, it is a fact. I am with you in a very concrete manner and they who have a subtle vision can see me.
   ~ The Mother, Words Of The Mother - I, [T0]

Above them is the miracle of eternal beauty, an unseizable secret of divine harmonies, the compelling magic of an irresistible universal charm and attraction that draws and holds things and forces and beings together and obliges them to meet and unite that a hidden Ananda may play from behind the veil and make of them its rhythms and its figures.
   ~ Sri Aurobindo, The Mother With Letters On The Mother

The Mother guides, helps each according to his nature and need, and, where necessary, herself intervenes with her Power enabling the sadhak to withstand the rigours and demands of the Path. She has placed herself - with all the Love, Peace, Knowledge and Consciousness that she is - at the disposal of every aspiring soul that looks for help.
   ~ Sri Aurobindo, The Mother With Letters On The Mother, [T2]

Never allow this idea I am not able, I am not doing enough to come and vex you; it is a tamasic suggestion and brings depression and depression opens the way to the attacks of the wrong forces. Your position should be, Let me do what I can; the Mothers force is there, the Divine is there to see that in due time all will be done.
   ~ Sri Aurobindo, The Mother With Letters On The Mother, Letters On The Mother

All human beings are full of ego. If you want to change, you must be very quiet and always aspire for a higher consciousness to come down into you in which there is not the ego. When it comes down, the real change will come. But you must be quiet within, not worried and restless - you must open confidently to the Mother's Force and let it work in you.
   ~ Sri Aurobindo, Letters On Yoga - IV, Ego and Its forms

Message for 4. 5. 67
   "Earth-life is the self-chosen habitation of a great Divinity and his aeonic will is to change it from a blind prison into his splendid mansion and high heaven-reaching temple." - Sri Aurobindo
   The Divinity mentioned by Sri Aurobindo is not a person but a condition that will be shared by all those who have prepared themselves to receive it. May 1967 ~ The Mother, Words Of The Mother - III

279 - O soldier and hero of God, where for thee is sorrow or shame or suffering? For thy life is a glory, thy deeds a consecration, victory thy apotheosis, defeat thy triumph. - Sri Aurobindo.

For one who is totally consecrated to the Divine, there can be neither shame nor suffering, for the Divine is always with him and the Divine Presence changes all things into glory. 9 January 1970 ~ The Mother, On Thoughts And Aphorisms, volume-10, page no.295





FOOTER


see also ::: SA (quotes)
see also ::: CWSA, The Mother

subject class:Integral Yoga
subject class:Hinduism
subject class:Philosophy
subject class:Psychology
class:God
class:person
class:author
class:Poet
class:Philosopher
class:Guru
class:Sage
class:Yogi
word class:noun

alt spellings:Shri Aurobindo, Aurobindo, Aurobindo Ghose







difficulty:10
requirements:8
value:10
grade:10
range:7-10






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--- OBJECT INSTANCES [0]


01.01_-_The_Symbol_Dawn
01.02_-_The_Issue
01.03_-_The_Yoga_of_the_King__The_Yoga_of_the_Souls_Release
01.04_-_The_Secret_Knowledge
01.05_-_The_Yoga_of_the_King__The_Yoga_of_the_Spirits_Freedom_and_Greatness
02.01_-_The_World-Stair
02.02_-_The_Kingdom_of_Subtle_Matter
02.03_-_The_Glory_and_the_Fall_of_Life
02.04_-_The_Kingdoms_of_the_Little_Life
02.05_-_The_Godheads_of_the_Little_Life
02.06_-_The_Kingdoms_and_Godheads_of_the_Greater_Life
02.07_-_The_Descent_into_Night
02.08_-_The_World_of_Falsehood,_the_Mother_of_Evil_and_the_Sons_of_Darkness
02.09_-_The_Paradise_of_the_Life-Gods
02.10_-_The_Kingdoms_and_Godheads_of_the_Little_Mind
02.11_-_The_Kingdoms_and_Godheads_of_the_Greater_Mind
02.12_-_The_Heavens_of_the_Ideal
02.13_-_In_the_Self_of_Mind
02.14_-_The_World-Soul
02.15_-_The_Kingdoms_of_the_Greater_Knowledge
1.00_-_INTRODUCTION
1.00_-_PREFACE
1.01_-_An_Accomplished_Westerner
1.01_-_The_Four_Aids
1.01_-_Two_Powers_Alone
1.02_-_Self-Consecration
1.02_-_Shakti_and_Personal_Effort
1.02_-_The_Eternal_Law
1.02_-_The_Two_Negations_1_-_The_Materialist_Denial
1.03_-_The_Armour_of_Grace
1.03_-_The_End_of_the_Intellect
1.03_-_The_Two_Negations_2_-_The_Refusal_of_the_Ascetic
1.04_-_Money
1.04_-_Reality_Omnipresent
1.04_-_The_Silent_Mind
1.05_-_Consciousness
1.05_-_The_Ascent_of_the_Sacrifice_-_The_Psychic_Being
1.05_-_The_Destiny_of_the_Individual
1.05_-_The_True_Doer_of_Works
1.06_-_Man_in_the_Universe
1.06_-_Quieting_the_Vital
1.06_-_The_Four_Powers_of_the_Mother
1.07_-_Standards_of_Conduct_and_Spiritual_Freedom
1.07_-_The_Ego_and_the_Dualities
1.07_-_The_Psychic_Center
1.08_-_Independence_from_the_Physical
1.08_-_The_Methods_of_Vedantic_Knowledge
1.08_-_The_Supreme_Will
1.09_-_Equality_and_the_Annihilation_of_Ego
1.09_-_Sleep_and_Death
1.09_-_The_Pure_Existent
1.10_-_Conscious_Force
1.10_-_The_Revolutionary_Yogi
1.11_-_Delight_of_Existence_-_The_Problem
1.11_-_Oneness
1.11_-_The_Master_of_the_Work
1.12_-_Delight_of_Existence_-_The_Solution
1.12_-_The_Divine_Work
1.12_-_The_Superconscient
1.13_-_The_Divine_Maya
1.13_-_Under_the_Auspices_of_the_Gods
1.14_-_The_Secret
1.14_-_The_Supermind_as_Creator
1.15_-_The_Supramental_Consciousness
1.15_-_The_Supreme_Truth-Consciousness
1.16_-_Man,_A_Transitional_Being
1.16_-_The_Triple_Status_of_Supermind
1.17_-_The_Divine_Soul
1.17_-_The_Transformation
1.18_-_Mind_and_Supermind
1.19_-_Life
1.20_-_Death,_Desire_and_Incapacity
1.21_-_The_Ascent_of_Life
1.22_-_The_Problem_of_Life
1.23_-_The_Double_Soul_in_Man
1.24_-_Matter
1.25_-_The_Knot_of_Matter
1.26_-_The_Ascending_Series_of_Substance
1.27_-_The_Sevenfold_Chord_of_Being
1.28_-_Supermind,_Mind_and_the_Overmind_Maya
2.01_-_The_Object_of_Knowledge
2.02_-_The_Status_of_Knowledge
2.03_-_The_Purified_Understanding
2.04_-_Concentration
2.05_-_Renunciation
2.06_-_The_Synthesis_of_the_Disciplines_of_Knowledge
2.08_-_The_Release_from_the_Heart_and_the_Mind
2.09_-_The_Release_from_the_Ego
2.10_-_The_Realisation_of_the_Cosmic_Self
2.11_-_The_Modes_of_the_Self
2.12_-_The_Realisation_of_Sachchidananda
2.13_-_The_Difficulties_of_the_Mental_Being
2.14_-_The_Passive_and_the_Active_Brahman
2.15_-_Reality_and_the_Integral_Knowledge
2.15_-_The_Cosmic_Consciousness
2.16_-_Oneness
2.16_-_The_Integral_Knowledge_and_the_Aim_of_Life;_Four_Theories_of_Existence
2.17_-_The_Progress_to_Knowledge_-_God,_Man_and_Nature
2.17_-_The_Soul_and_Nature
2.18_-_The_Evolutionary_Process_-_Ascent_and_Integration
2.18_-_The_Soul_and_Its_Liberation
2.19_-_Out_of_the_Sevenfold_Ignorance_towards_the_Sevenfold_Knowledge
2.19_-_The_Planes_of_Our_Existence
2.20_-_The_Lower_Triple_Purusha
2.20_-_The_Philosophy_of_Rebirth
2.21_-_The_Ladder_of_Self-transcendence
2.21_-_The_Order_of_the_Worlds
2.22_-_Rebirth_and_Other_Worlds;_Karma,_the_Soul_and_Immortality
2.22_-_Vijnana_or_Gnosis
2.23_-_Man_and_the_Evolution
2.23_-_The_Conditions_of_Attainment_to_the_Gnosis
2.24_-_Gnosis_and_Ananda
2.24_-_The_Evolution_of_the_Spiritual_Man
2.25_-_The_Higher_and_the_Lower_Knowledge
2.25_-_The_Triple_Transformation
2.26_-_Samadhi
2.26_-_The_Ascent_towards_Supermind
2.27_-_Hathayoga
2.27_-_The_Gnostic_Being
2.28_-_Rajayoga
2.28_-_The_Divine_Life
2.3.08_-_I_have_a_hundred_lives
3.02_-_The_Motives_of_Devotion
3.04_-_The_Way_of_Devotion
3.06_-_The_Delight_of_the_Divine
3.1.01_-_Invitation
3.1.02_-_Who
3.1.03_-_Miracles
3.1.04_-_Reminiscence
3.1.05_-_A_Vision_of_Science
3.1.06_-_Immortal_Love
3.1.07_-_A_Tree
3.1.08_-_To_the_Sea
3.1.09_-_Revelation
3.1.10_-_Karma
3.1.11_-_Appeal
3.1.12_-_A_Child.s_Imagination
3.1.13_-_The_Sea_at_Night
3.1.14_-_Vedantin.s_Prayer
3.1.15_-_Rebirth
3.1.16_-_The_Triumph-Song_of_Trishuncou
4.01_-_The_Principle_of_the_Integral_Yoga
4.02_-_The_Integral_Perfection
4.03_-_The_Psychology_of_Self-Perfection
4.04_-_The_Perfection_of_the_Mental_Being
4.05_-_The_Instruments_of_the_Spirit
4.06_-_Purification-the_Lower_Mentality
4.07_-_Purification-Intelligence_and_Will
4.08_-_The_Liberation_of_the_Spirit
4.09_-_The_Liberation_of_the_Nature
4.10_-_The_Elements_of_Perfection
4.11_-_The_Perfection_of_Equality
4.12_-_The_Way_of_Equality
4.13_-_The_Action_of_Equality
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
4.2.01_-_The_Mother_of_Dreams
4.20_-_The_Intuitive_Mind
4.21_-_The_Gradations_of_the_supermind
4.22_-_The_supramental_Thought_and_Knowledge
4.23_-_The_supramental_Instruments_--_Thought-process
4.24_-_The_supramental_Sense
4.25_-_Towards_the_supramental_Time_Vision
6.1.04_-_A_Gods_Labour
A_psychic_fire_within_must_be_lit_into_which_all_is_thrown_with_the_Divine_Name_upon_it.
Arya
class
Collected_Plays_And_Stories
Collected_Poems
Collected_Poems_(toc)
consecration
Essays_Divine_And_Human
Essays_In_Philosophy_And_Yoga
Essays_On_The_Gita
Evening_Talks_With_Sri_Aurobindo
For_it_is_in_God_alone...
God_is
Hymns_to_the_Mystic_Fire
I_am
Isha_Upanishads
Karmayogin
Kena_and_Other_Upanishads
Letters_On_Himself_And_The_Ashram
Letters_On_Poetry_And_Art
Letters_On_Yoga_I
Letters_On_Yoga_II
Letters_On_Yoga_III
Letters_On_Yoga_IV
Musa_Spiritus
One_who_loves_God_finds_the_object_of_his_love_everywhere.
quotes_by_Sri_Aurobindo
Record_of_Yoga
Savitri
Sri_Aurobindo_(quotes)
Talks_With_Sri_Aurobindo_1
Talks_With_Sri_Aurobindo_2
The_effective_fullness_of_our_concentration_on_the_one_thing_needful_to_the_exclusion_of_all_else_will_be_the_measure_of_our_self-consecration_to__the_One_who_is_alone_desirable.
The_Future_Poetry
The_Human_Cycle
The_Integral_Yoga
The_Life_Divine
The_Mother_With_Letters_On_The_Mother
The_Riddle_of_this_World
The_Secret_Of_The_Veda
The_Song_of_Wisdom
The_Synthesis_Of_Yoga
Wisdom_and_the_Religions

--- PRIMARY CLASS


author
book
God
Guru
person
Philosopher
place
Poet
quotes
quotes
Sage
Yogi

--- SEE ALSO


Adi_Shankara
Bal_Gangadhar_Tilak
Barindra_Kumar_Ghosh
Bipin_Chandra_Pal
B._R._Ambedkar
CWSA
Dayananda_Saraswati
Jean_Herbert
Khudiram_Bose
Lala_Lajpat_Rai
Mahatma_Gandhi
Manmohan_Ghose
Mrinalini_Devi
Paramahansa_Yogananda
Rabindranath_Tagore
SA_(quotes)
Sri_Ramana_Maharshi
Subhas_Chandra_Bose
The_Mother

--- SIMILAR TITLES [0]


Auroville dictionary of Sri Aurobindos terms
Evening Talks With Sri Aurobindo
God and SRI AUROBINDO
is Sri Aurobindo God?
Lecture 002 - on Sri Aurobindo and the Integral Yoga
quotes by Sri Aurobindo
Sri Aurobindo
Sri Aurobindo or the Adventure of Consciousness
Sri Aurobindo (quotes)
Sri Aurobindos room
Sri Aurobindos Symbol
Talks With Sri Aurobindo 1
Talks With Sri Aurobindo 2
the permanent dwelling-place of Sri Aurobindo
the Place where Sri Aurobindo is
select ::: Being, God, injunctions, media, place, powers, subjects,
favorite ::: cwsa, everyday, grade, mcw, memcards (table), project, project 0001, Savitri, Savitri (extended toc), the Temple of Sages, three js, whiteboard,
temp ::: consecration, experiments, knowledge, meditation, psychometrics, remember, responsibility, temp, the Bad, the God object, the Good, the most important, the Ring, the source of inspirations, the Stack, the Tarot, the Word, top priority, whiteboard,

--- DICTIONARIES (in Dictionaries, in Quotes, in Chapters)


Sri Aurobindo: “We mean by the Absolute something greater than ourselves, greater than the cosmos which we live in, the supreme reality of that transcendent Being which we call God, something without which all that we see or are conscious of as existing, could not have been, could not for a moment remain in existence. Indian thought calls it Brahman, European thought the Absolute because it is a self-existent which is absolved of all bondage to relativities . . . The Absolute is for us the Ineffable.” *The Life Divine

Sri Aurobindo: “By aesthesis is meant a reaction of the consciousness, mental and vital and even bodily, which receives a certain element in things, something that can be called their taste, Rasa, which, passing through the mind or sense or both, awakes a vital enjoyment of the taste, Bhoga, and this can again awaken us, awaken even the soul in us to something yet deeper and more fundamental than mere pleasure and enjoyment, to some form of the spirit’s delight of existence, Ananda.” *Letters on Savitri

Sri Aurobindo: ” See God everywhere and be not frightened by masks. Believe that all falsehood is truth in the making or truth in the breaking, all failure an effectuality concealed, all weakness strength hiding itself from its own vision, all pain a secret & violent ecstasy. If thou believest firmly & unweariedly, in the end thou wilt see & experience the All-true, Almighty & All-blissful.” Essays Divine and Human*

Sri Aurobindo: “Very usually, altruism is only the sublimest form of selfishness.” *Essays Divine and Human

Sri Aurobindo: “This truth of Karma has been always recognised in the East in one form or else in another; but to the Buddhists belongs the credit of having given to it the clearest and fullest universal enunciation and the most insistent importance. In the West too the idea has constantly recurred, but in external, in fragmentary glimpses, as the recognition of a pragmatic truth of experience, and mostly as an ordered ethical law or fatality set over against the self-will and strength of man: but it was clouded over by other ideas inconsistent with any reign of law, vague ideas of some superior caprice or of some divine jealousy, — that was a notion of the Greeks, — a blind Fate or inscrutable Necessity, Ananke, or, later, the mysterious ways of an arbitrary, though no doubt an all-wise Providence.” Essays in Philosophy and Yoga *Ananke’s.

Sri Aurobindo: “The anarchic is the true divine state of man in the end as in the beginning; but in between it would lead us straight to the devil and his kingdom.” Essays Divine and Human*

Sri Aurobindo: “What the ’void’ feels as a clutch is felt by the Mother only as a reminding finger laid on her cheek. It is one advantage of the expression ‘as if’ that it leaves the field open for such variation. It is intended to suggest without saying it that behind the sombre void is the face of a mother. The two other ‘as if’s have the same motive and I do not find them jarring upon me. The second is at a sufficient distance from the first and it is not obtrusive enough to prejudice the third which more nearly follows. . . .” Letters on Savitri

Sri Aurobindo: “Atheism is the shadow or dark side of the highest perception of God.” *Essays Divine and Human

Sri Aurobindo: “In the very atom there is a subconscious will and desire which must also be present in all atomic aggregates because they are present in the Force which constitutes the atom.” *Essays in Philosophy and Yoga

Sri Aurobindo: “Yet all the time the universal forces are pouring into him without his knowing it. He is aware only of thoughts, feelings, etc., that rise to the surface and these he takes for his own. Really they come from outside in mind waves, vital waves, waves of feeling and sensation, etc., which take particular form in him and rise to the surface after they have got inside. But they do not get into his body at once. He carries about with him an environmental consciousness (called by the Theosophists the Aura) into which they first enter. If you can become conscious of this environmental self of yours, then you can catch the thought, passion, suggestion or force of illness and prevent it from entering into you. If things in you are thrown out, they often do not go altogether but take refuge in this environmental atmosphere and from there they try to get in again. Or they go to a distance outside but linger on the outskirts or even perhaps far off, waiting till they get an opportunity to attempt entrance.” *Letters on Yoga :::

Sri Aurobindo: “Beauty is the special divine Manifestation in the physical as Truth is in the Mind, Love in the heart, Power in the vital.” *The Future Poetry

Sri Aurobindo: “It might be said again that, even so, in Sachchidananda itself at least, above all worlds of manifestation, there could be nothing but the self-awareness of pure existence and consciousness and a pure delight of existence. Or, indeed, this triune being itself might well be only a trinity of original spiritual self-determinations of the Infinite; these too, like all determinations, would cease to exist in the ineffable Absolute. But our position is that these must be inherent truths of the supreme being; their utmost reality must be pre-existent in the Absolute even if they are ineffably other there than what they are in the spiritual mind’s highest possible experience. The Absolute is not a mystery of infinite blankness nor a supreme sum of negations; nothing can manifest that is not justified by some self-power of the original and omnipresent Reality.” The Life Divine

Sri Aurobindo: “Yes: the purpose is to create a large luminous trailing repetitive movement like the flight of the Bird with its dragon tail of white fire.” *Letters on Savitri :::

Sri Aurobindo: “Birth is the first spiritual mystery of the physical universe, death is the second which gives its double point of perplexity to the mystery of birth; for life, which would otherwise be a self-evident fact of existence, becomes itself a mystery by virtue of these two which seem to be its beginning and its end and yet in a thousand ways betray themselves as neither of these things, but rather intermediate stages in an occult processus of life.” *The Life Divine :::

Sri Aurobindo: “. . . for each individual is in himself the Eternal who has assumed name and form and supports through him the experiences of life turning on an ever-circling wheel of birth in the manifestation. The wheel is kept in motion by the desire of the individual, which becomes the effective cause of rebirth and by the mind’s turning away from the knowledge of the eternal self to the preoccupations of the temporal becoming.” The Life Divine :::

Sri Aurobindo: “Matter, body is only a massed motion of force of conscious being employed as a starting-point for the variable relations of consciousness working through its power of sense.” *Essays on the Gita

Sri Aurobindo: “Brahma is the Power of the Divine that stands behind formation and the creation.” Letters on Yoga :::

Sri Aurobindo: “Calm is a still unmoved condition which no disturbance can affect — it is a less negative condition than quiet.” Letters on Yoga* :::

Sri Aurobindo: “The centres or Chakras are seven in number: ::: The thousand-petalled lotus on the top of the head.

Sri Aurobindo: “Chance is not *in this universe; the idea of illusion is itself an illusion. There was never illusion yet in the human mind that was not the concealing [?shape] and disfigurement of a truth.” Essays Divine and Human :::

Sri Aurobindo: “The motion of the world works under the government of a perpetual stability. Change represents the constant shifting of apparent relations in an eternal Immutability.” The Upanishads :::

Sri Aurobindo: “What is God after all? An eternal child playing an eternal game in an eternal garden.” Essays in Philosophy and Yoga :::

Sri Aurobindo: “I suppose the golden child is the Truth-Soul which follows after the silver light of the spiritual. When it plunges into the black waters of the subconscient, it releases from it the spiritual light and the sevenfold streams of the Divine Energy and, clearing itself of the stains of the subconscient, it prepares its flight towards the supreme Divine (the Mother).” (Reply to a question in the chapter Visions and Symbols.) Letters on Yoga :::

Sri Aurobindo: “A compromise is a bargain, a transaction of interests between two conflicting powers; it is not a true reconciliation.” *The Life Divine :::

Sri Aurobindo: “Concentration is a gathering together of the consciousness and either centralising at one point or turning on a single object, e.g., the Divine; there can also be a gathered condition throughout the whole being, not at a point. In meditation it is not indispensable to gather like this, one can simply remain with a quiet mind thinking of one subject or observing what comes in the consciousness and dealing with it.” *Letters on Yoga :::

Sri Aurobindo: “Confidence — the sense of security that goes with trust.” Letters on Yoga :::

Sri Aurobindo: “Consciousness is a fundamental thing, the fundamental thing in existence — it is the energy, the motion, the movement of consciousness that creates the universe and all that is in it — not only the macrocosm but the microcosm is nothing but consciousness arranging itself.” *Letters on Yoga :::

Sri Aurobindo: “Consecration becomes in its fullness a devoting of all our being to the Divine; therefore also of all our thoughts and our works.” *The Synthesis of Yoga :::

Sri Aurobindo: “ Karma is nothing but the will of the Spirit in action, consequence nothing but the creation of will. What is in the will of being, expresses itself in karma and consequence. When the will is limited in mind, karma appears as a bondage and a limitation, consequence as a reaction or an imposition. But when the will of the being is infinite in the spirit, karma and consequence become instead the joy of the creative spirit, the construction of the eternal mechanist, the word and drama of the eternal poet, the harmony of the eternal musician, the play of the eternal child.” Essays in Philosophy and Yoga :::

Sri Aurobindo: “Conviction — intellectual belief held on what seems to be good reasons.” Letters on Yoga :::

Sri Aurobindo: “There is no difference between the terms ‘universal’ and ‘cosmic’ except that ‘universal’ can be used in a freer way than ‘cosmic’. Universal may mean ‘of the universe’, cosmic in that general sense. But it may also mean ‘common to all’, e.g., ‘This is a universal weakness’ — but you cannot say ‘This is a cosmic weakness’.” Letters on Yoga :::

Sri Aurobindo: “The cosmic consciousness is that of the universe, of the cosmic spirit and cosmic Nature with all the beings and forces within it. All that is as much conscious as a whole as the individual separately is, though in a different way. The consciousness of the individual is part of this, but a part feeling itself as a separate being. Yet all the time most of what he is comes into him from the cosmic consciousness. But there is a wall of separative ignorance between. Once it breaks down he becomes aware of the cosmic Self, of the consciousness of the cosmic Nature, of the forces playing in it, etc. He feels all that as he now feels physical things and impacts. He finds it all to be one with his larger or universal self.” *Letters on Yoga :::

Sri Aurobindo: “There is no ignorance that is not part of the Cosmic Ignorance, only in the individual it becomes a limited formation and movement, while the Cosmic Ignorance is the whole movement of world consciousness separated from the supreme Truth and acting in an inferior motion in which the Truth is perverted, diminished, mixed and clouded with falsehood and error.” Letters on Yoga :::

Sri Aurobindo: “There is no necessity in the essential nature of mind, sense, life that they should be so limited: for the physical sense-organs are not the creators of sense-perceptions, but themselves the creation, the instruments and here a necessary convenience of the cosmic sense; the nervous system and vital organs are not the creators of life’s action and reaction, but themselves the creation, the instruments and here a necessary convenience of the cosmic Life-force; the brain is not the creator of thought, but itself the creation, the instrument and here a necessary convenience of the cosmic Mind. The necessity then is not absolute, but teleological; it is the result of a divine cosmic Will in the material universe which intends to posit here a physical relation between sense and its object, establishes here a material formula and law of Conscious-Force and creates by it physical images of Conscious-Being to serve as the initial, dominating and determining fact of the world in which we live. It is not a fundamental law of being, but a constructive principle necessitated by the intention of the Spirit to evolve in a world of Matter.” The Life Divine :::

Sri Aurobindo: “But if the individual is a persistent reality, an eternal portion or power of the Eternal, if his growth of consciousness is the means by which the Spirit in things discloses its being, the cosmos reveals itself as a conditioned manifestation of the play of the eternal One in the being of Sachchidananda with the eternal Many.” *The Life Divine :::

Sri Aurobindo: ::: “O Wisdom-Splendour, Mother of the universe,

Sri Aurobindo: “Cruelty transfigured becomes Love that is intolerable ecstasy; . . . .” :::

Sri Aurobindo: “Our sense by its incapacity has invented darkness. In truth there is nothing but Light, only it is a power of light either above or below our poor human vision’s limited range.” *Essays Divine and Human :::

Sri Aurobindo: “As there are Powers of Knowledge or Forces of the Light, so there are Powers of Ignorance and tenebrous Forces of the Darkness whose work is to prolong the reign of Ignorance and Inconscience. As there are Forces of Truth, so there are Forces that live by the Falsehood and support it and work for its victory; as there are powers whose life is intimately bound up with the existence, the idea and the impulse of Good, so there are Forces whose life is bound up with the existence and the idea and the impulse of Evil. It is this truth of the cosmic Invisible that was symbolised in the ancient belief of a struggle between the powers of Light and Darkness, Good and Evil for the possession of the world and the government of the life of man; — this was the significance of the contest between the Vedic Gods and their opponents, sons of Darkness and Division, figured in a later tradition as Titan and Giant and Demon, Asura, Rakshasa, Pisacha; the same tradition is found in the Zoroastrian Double Principle and the later Semitic opposition of God and his Angels on the one side and Satan and his hosts on the other, — invisible Personalities and Powers that draw man to the divine Light and Truth and Good or lure him into subjection to the undivine principle of Darkness and Falsehood and Evil.” The Life Divine :::

Sri Aurobindo: “Day and Night, – the latter the state of Ignorance that belongs to our material Nature, the former the state of illumined Knowledge that belongs to the divine Mind of which our mentality is a pale and dulled reflection.” The Secret of the Veda :::

Sri Aurobindo: “The word ‘descend’ has various meanings according to the context — I used it here in the sense of the psychic being coming down into the human consciousness and body ready for it.” Letters on Yoga :::

Sri Aurobindo: “This descent is felt as a pouring in of calm and peace, of force and power, of light, of joy and ecstasy, of wideness and freedom and knowledge, of a Divine Being or a Presence — sometimes one of these, sometimes several of them or all together.” Letters on Yoga :::

Sri Aurobindo: “Destiny in the rigid sense applies only to the outer being so long as it lives in the Ignorance. What we call destiny is only in fact the result of the present condition of the being and the nature and energies it has accumulated in the past acting on each other and determining the present attempts and their future results. But as soon as one enters the path of spiritual life, this old predetermined destiny begins to recede. There comes in a new factor, the Divine Grace, the help of a higher Divine Force other than the force of Karma, which can lift the sadhak beyond the present possibilities of his nature. One’s spiritual destiny is then the divine election which ensures the future.” *Letters on Yoga :::

Sri Aurobindo: “Destruction in itself is neither good nor evil. It is a fact of Nature, a necessity in the play of forces, as things are in this world. The Light destroys the Darkness and the Powers of Darkness, and that is not a movement of Ignorance!” *Letters on Yoga :::

Sri Aurobindo: “In considering the action of the Infinite we have to avoid the error of the disciple who thought of himself as the Brahman, refused to obey the warning of the elephant-driver to budge ::: from the narrow path and was taken up by the elephant’s trunk and removed out of the way; ‘You are no doubt the Brahman,’ said the master to his bewildered disciple, ‘but why did you not obey the driver Brahman and get out of the path of the elephant Brahman?’” *The Life Divine


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1485 Sri Aurobindo
   13 The Mother
   2 A B Purani

NEW FULL DB (2.4M)

  431 Sri Aurobindo
   8 The Mother
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   4 Sri Aurobindoto Dilip
   4 SRI AUROBINDO
   3 Sri Aurobindo(Thoughts and Aphorisms)
   3 Sri AurobindoThe Synthesis of Yoga
   2 Sri Aurobindo(Thoughts & Aphorisms)
   2 Sri AurobindoShort Poems
   2 Sri Aurobindo[Gems from Sri Aurobindo]

1:All life is Yoga. ~ Sri Aurobindo, The Synthesis Of Yoga ,
2:Accept the world as God's theater; be thou the mask of the Actor and let Him act through thee; and take God within for thy only critic and audience. ~ Sri Aurobindo,
3:The Psychic’s Choice at the Time of DeathThe psychic being at the time of death chooses what it will work out in the next birth and determines the character and conditions of the new personality. Life is for the evolutionary growth by experience in the conditions of the Ignorance till one is ready for the higher light. ~ Sri Aurobindo, 532.php">CWSA.php">532 ,
4:Her greatest progress is a deepened need. ~ Sri Aurobindo, Savitri ,
5:Missing its aim is all that it can speak ~ Sri Aurobindo, Savitri 1:4,
6:There are muffled throbs of laughter's undertones, ~ Sri Aurobindo, Savitri ,
7:It is the supermind we have to bring down, manifest, realise. ~ Sri Aurobindo,
8:He laid experience at the Godhead's feet; ~ Sri Aurobindo, Savitri 05.02 - Satyavan,
9:All Art is interpretation. ~ Sri Aurobindo, Early Cultural Writings Art,
10:A voice cried, 'Go where none have gone! Dig deeper, deeper yet ~ Sri Aurobindo,
11:Character is nothing but habit. ~ Sri Aurobindo, Isha Upanishad Book III,
12:Man lifted up the burden of his fate ~ Sri Aurobindo, Savitri 01.01 - The Symbol Dawn,
13:The key to the flaming doors of ecstasy. ~ Sri Aurobindo, Savitri 01.01 - The Symbol Dawn,
14:Yet when he is most near, she feels him far. ~ Sri Aurobindo, Savitri 02.06,
15:All renews itself, nothing perishes. ~ Sri Aurobindo, The Life Divine 1.06 - The Transformation of Dream Life,
16:By men is mightiness achieved ~ Sri Aurobindo, Collected Poems Baji Prabhou,
17:Death is our road to immortality. ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
18:Life ran to gaze from every gate of sense: ~ Sri Aurobindo, Savitri 05.02 - Satyavan,
19:The criterion is within. ~ Sri Aurobindo, The Synthesis Of Yoga 2.05 - Renunciation,
20:When spirituality is lost all is lost. ~ Sri Aurobindo, Karmayogin Ourselves,
21:A Godhead stands behind the brute machine. ~ Sri Aurobindo, Savitri 01.02 - The Issue,
22:All can be done if the god-touch is there ~ Sri Aurobindo, Savitri 01.01 - The Symbol Dawn,
23:A look, a turn decides our ill-poised fate. ~ Sri Aurobindo, Savitri 05.02 - Satyavan,
24:He sees within the face of deity, ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
25:The godhead greater by a human fate. ~ Sri Aurobindo, Savitri 01.01 - The Symbol Dawn,
26:A fathomless zero occupied the world. ~ Sri Aurobindo, Savitri 01.01 - The Symbol Dawn,
27:And in her bosom nursed a greater dawn ~ Sri Aurobindo, Savitri 12.01 - The Return to Earth,
28:Each dawn opens into a larger Light. ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
29:Our sympathies become our torturers. ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
30:All that we meet is a symbol and gateway ~ Sri Aurobindo, Collected Poems 5.1.02 - Ahana,
31:Death stays the journeying discoverer, Life. ~ Sri Aurobindo, Savitri 01.02 - The Issue,
32:Mind flowed unknowing in the sap of life ~ Sri Aurobindo, Savitri 02.01 - The World-Stair,
33:Only a little the god-light can stay: ~ Sri Aurobindo, Savitri 01.01 - The Symbol Dawn,
34:The palace woke to its own emptiness; ~ Sri Aurobindo, Savitri 04.03 - The Call to the Quest,
35:A powerless spirit is no spirit ~ Sri Aurobindo, The Life Divine 2.28 - The Divine Life,
36:Charm is the seal of the gods upon woman. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
37:The difficult is not the impossible. ~ Sri Aurobindo, Letters on Yoga - II Baha i Faith,
38:The world being what it is, it could not be otherwise. ~ Sri Aurobindo, The Life Divine ,
39:To know is best, however hard to bear. ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
40:After ‘tis cold, none heeds, none hinders. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
41:Always the Ideal beckoned from afar. ~ Sri Aurobindo, Savitri 02.12 - The Heavens of the Ideal,
42:A still identity their way to know, ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
43:Each year a mile upon the heavenly Way, ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
44:The Divine is what you adore in Sri Aurobindo. ~ The Mother, Words Of The Mother I ,
45:There is no fear in the higher Nature. ~ Sri Aurobindo, Letters on Yoga - IV Fear,
46:Thy youth is but a noon, of night take heed. ~ Sri Aurobindo, Translations 3.1.11 - Appeal,
47:A formless spirit became the soul of form. ~ Sri Aurobindo, Savitri 02.14 - The World-Soul,
48:A gate of dreams ajar on mystery’s verge. ~ Sri Aurobindo, Savitri 01.01 - The Symbol Dawn,
49:At play with him as with her child or slave, ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
50:For others’ bliss who lives, he lives indeed. ~ Sri Aurobindo, Translations 3.1.11 - Appeal,
51:Her acts became gestures of sacrifice. ~ Sri Aurobindo, Savitri 04.02 - The Growth of the Flame,
52:Must fire always test the great of soul? ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
53:No one I am, I who am all that is. ~ Sri Aurobindo, Collected Poems Liberation - I,
54:A million lotuses swaying on one stem, ~ Sri Aurobindo, Savitri 02.12 - The Heavens of the Ideal,
55:Even fall has its perverted joy ~ Sri Aurobindo, Savitri The Glory and Fall of Life,
56:Ignorance is not a state of innocence. ~ Sri Aurobindo, Letters on Yoga - II Purity,
57:Never out of evil one plucked good: ~ Sri Aurobindo, Savitri 02.07 - The Descent into Night,
58:On the bare peak where Self is alone with Nought ~ Sri Aurobindo, Savitri 01.02 - The Issue,
59:Our smallness saves us from the Infinite ~ Sri Aurobindo, Savitri 07.04 - The Triple Soul-Forces,
60:See God everywhere and be not frightened by masks ~ Sri Aurobindo, Essays Divine And Human ,
61:Space is himself and Time is only he. ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
62:Surrender is the best way of opening. ~ Sri Aurobindo, Letters on Yoga - II 1.2.10 - Opening,
63:The gods make use of our forgotten deeds. ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
64:A dire duality is our way to be. ~ Sri Aurobindo, Savitri The Glory and Fall of Life,
65:Assent to thy high self, create, endure. ~ Sri Aurobindo, Savitri 03.04 - The Vision and the Boon,
66:If even then we make mistakes, yet God makes none. ~ Sri Aurobindo, Essays Divine And Human ,
67:Only in human limits man lives safe. ~ Sri Aurobindo, Savitri 09.01 - Towards the Black Void,
68:Our error crucifies Reality ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
69:Perhaps the blindness of our will is Fate. ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
70:Swift and easy is the downward path. ~ Sri Aurobindo, Savitri 02.07 - The Descent into Night,
71:The enemy of faith is doubt. ~ Sri Aurobindo, The Synthesis Of Yoga Faith and Shakti,
72:Desire, the troubled seed of things. ~ Sri Aurobindo, Savitri 03.04 - The Vision and the Boon,
73:Habit is nothing but an operation of memory. ~ Sri Aurobindo, Isha Upanishad Book III,
74:IT was for delightHe sought existence. ~ Sri Aurobindo, Collected Poems 3.1.23 - The Rishi,
75:One should read Sri Aurobindo and know the answer. ~ The Mother, Words Of The Mother I ,
76:Our life is a paradox with God for key. ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
77:Out of the darkness we still grow to light. ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
78:All, even pain, was the soul’s pleasure here; ~ Sri Aurobindo, Savitri 02.01 - The World-Stair,
79:All things too great end soon. ~ Sri Aurobindo, Collected Plays and Stories - II Act I,
80:... a single word that breaks the seals of the mind... ~ Sri Aurobindo, The Synthesis Of Yoga ,
81:But still the invisible Magnet drew his soul ~ Sri Aurobindo, Savitri 02.01 - The World-Stair,
82:Hard is it to persuade earth-nature’s change; ~ Sri Aurobindo, Savitri 01.01 - The Symbol Dawn,
83:I am stronger than death and greater than my fate ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
84:My life is a throb of Thy eternity. ~ Sri Aurobindo, Collected Poems Bliss of Identity,
85:Our life is a paradox with God for key. ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
86:The inmost is the infinite. ~ Sri Aurobindo, The Future Poetry The Power of the Spirit,
87:The Knowledge brings also the Power and the Joy. ~ Sri Aurobindo, The Synthesis Of Yoga ,
88:You must feel that Sri Aurobindo is looking at you. ~ The Mother, Words Of The Mother I ,
89:A dual Nature covered the Unique. ~ Sri Aurobindo, Savitri 10.03 - The Debate of Love and Death,
90:But thou hast come and all will surely change: ~ Sri Aurobindo, Savitri 05.03 - Satyavan and Savitri,
91:Convincing the abyss by heavenly form ~ Sri Aurobindo, Savitri 02.02 - The Kingdom of Subtle Matter,
92:Death has no reality except as a process of life. ~ Sri Aurobindo, The Life Divine 1.06 - The Transformation of Dream Life,
93:I carry the fire that never can be quenched. ~ Sri Aurobindo, Savitri 07.04 - The Triple Soul-Forces,
94:Imagination the free-will of Truth, ~ Sri Aurobindo, Savitri The Glory and Fall of Life,
95:Only the Eternal's strength in us can dare ~ Sri Aurobindo, Savitri 02.12 - The Heavens of the Ideal,
96:The laws of the Unknown create the known. ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
97:Time's sun-flowers' gaze at gold Eternity: ~ Sri Aurobindo, Savitri 02.12 - The Heavens of the Ideal,
98:A deep surrender is their source of might, ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
99:And leaves its huge white stamp upon our lives. ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
100:A thinking entity appeared in Space. ~ Sri Aurobindo, Savitri 02.04 - The Kingdoms of the Little Life,
101:Beauty of our dim soul is amorous. ~ Sri Aurobindo, Collected Poems Our godhead calls us,
102:Calling the adventure of consciousness and joy ~ Sri Aurobindo, Savitri 01.01 - The Symbol Dawn,
103:Each in himself is sole by Nature’s law. ~ Sri Aurobindo, Savitri 07.04 - The Triple Soul-Forces,
104:He moves there as the Soul, as Nature she. ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
105:Life always seeks immortality. ~ Sri Aurobindo, The Synthesis Of Yoga 0.03 - The Threefold Life,
106:Our plans may fail, God’s purpose cannot. ~ Sri Aurobindo, Karmayogin Facts and Opinions,
107:Out of the unknown we move to the unknown. ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
108:The Bliss that is creation’s splendid grain ~ Sri Aurobindo, Savitri 02.13 - In the Self of Mind,
109:The zero covers an immortal face. ~ Sri Aurobindo, Savitri 03.02 - The Adoration of the Divine Mother,
110:Truth of oneness creates its own order. ~ Sri Aurobindo, The Life Divine 2.28 - The Divine Life,
111:A faith she craves that can survive defeat, ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
112:A god come down and greater by the fall. ~ Sri Aurobindo, Savitri 03.04 - The Vision and the Boon,
113:And drinks experience like a strengthening wine. ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
114:Devotion is the key which opens the door to liberation. ~ Sri Aurobindo, Essays Divine And Human ,
115:Each part in us desires its absolute. ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
116:Force is a self-expression of Existence. ~ Sri Aurobindo, The Life Divine 1.13 - The Divine Maya,
117:Necessity rules all the infinite world, ~ Sri Aurobindo, Collected Poems 4.2.03 - The Birth of Sin,
118:Our waking thoughts the output of its dreams. ~ Sri Aurobindo, Savitri The Descent of Night,
119:The Enigma’s knot is tied in human kind. ~ Sri Aurobindo, Savitri 03.04 - The Vision and the Boon,
120:The speech that labels more than it lights; ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
121:Work without ideals is a false gospel. ~ Sri Aurobindo, Bande Mataram - II Work and Ideal,
122:Almighty powers are shut in Nature’s cells. ~ Sri Aurobindo, Savitri 04.03 - The Call to the Quest,
123:As if in a struggle of the Void to be. ~ Sri Aurobindo, Savitri 02.04 - The Kingdoms of the Little Life,
124:A struggling ignorance is his wisdom’s mate: ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
125:Eternity speaks, none understands its word; ~ Sri Aurobindo, Savitri 04.03 - The Call to the Quest,
126:He has need of darkness to perceive some light ~ Sri Aurobindo, Savitri 03.04 - The Vision and the Boon,
127:Immortality assured itself by death; ~ Sri Aurobindo, Savitri 10.03 - The Debate of Love and Death,
128:Knowledge is power and mastery. ~ Sri Aurobindo, The Life Divine 1.07 - The Ego and the Dualities,
129:Man’s mind is the dupe of his animal self. ~ Sri Aurobindo, Collected Poems A God’s Labour,
130:Night a process of the eternal light ~ Sri Aurobindo, Savitri 10.03 - The Debate of Love and Death,
131:One who loves God finds the object of his love everywhere. ~ Sri Aurobindo, The Life Divine ,
132:Speak not my secret name to hostile Time. ~ Sri Aurobindo, Savitri 03.04 - The Vision and the Boon,
133:The body is the chrysalis of a soul. ~ Sri Aurobindo, Savitri 10.03 - The Debate of Love and Death,
134:Unity is a means and not an end in itself. ~ Sri Aurobindo, Bande Mataram - II About Unity,
135:What it knew was an image in a broken glass, ~ Sri Aurobindo, Savitri 02.13 - In the Self of Mind,
136:What should I read at present? Sri Aurobindo's books. ~ The Mother, Words Of The Mother II ,
137:A casual passing phrase can change our life. ~ Sri Aurobindo, Savitri 04.03 - The Call to the Quest,
138:A prey to the staring phantoms of the gloom ~ Sri Aurobindo, Savitri 02.07 - The Descent into Night,
139:Aversion is not equality. ~ Sri Aurobindo, The Synthesis Of Yoga 4.11 - The Perfection of Equality,
140:Harmony is the natural rule of the spirit. ~ Sri Aurobindo, The Life Divine 2.28 - The Divine Life,
141:His hunger for the eternal thou must nurse ~ Sri Aurobindo, Savitri 07.04 - The Triple Soul-Forces,
142:Love must be turned singly towards the Divine. ~ Sri Aurobindo, Letters on Yoga - IV Desire,
143:Man is fortunately inconsistent. ~ Sri Aurobindo, Essays in Philosophy and Yoga Materialism,
144:The child of the Void shall be reborn in God, ~ Sri Aurobindo, Savitri 05.03 - Satyavan and Savitri,
145:' . . . the supreme Mage, the divine Magician, . . .' [the Lord] ~ Sri Aurobindo, The Life Divine ,
146:The Wise who know see but one half of Truth, ~ Sri Aurobindo, Savitri 04.03 - The Call to the Quest,
147:To copy on earth’s copies is his art. ~ Sri Aurobindo, Savitri 02.02 - The Kingdom of Subtle Matter,
148:An outer renunciation by itself does not liberate. ~ Sri Aurobindo, Letters on Yoga - IV The Second Sex,
149:An unseen Presence moulds the oblivious clay. ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
150:A saviour gesture stretched her lifted arm, ~ Sri Aurobindo, Savitri 07.05 - The Finding of the Soul,
151:A subtle link of union joins all life. ~ Sri Aurobindo, Savitri 02.02 - The Kingdom of Subtle Matter,
152:Even if there is real danger, fear does not help. ~ Sri Aurobindo, Letters on Yoga - IV Fear,
153:I am an epitome of opposites. ~ Sri Aurobindo, Collected Poems 1.03 - The Spiritual Being of Man,
154:If there is no creation, there must be disintegration. ~ Sri Aurobindo, Karmayogin Ourselves,
155:Infinity wore a boundless zero’s form. ~ Sri Aurobindo, Savitri 10.03 - The Debate of Love and Death,
156:Its signs stare at us like an unknown script, ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
157:Limitation is mortality. ~ Sri Aurobindo, The Secret of the Veda 1.02 - The Doctrine of the Mystics,
158:Often the idea creates the need. ~ Sri Aurobindo, Bande Mataram - II Oligarchy or Democracy?,
159:Only a consciousness full of light can be pure. ~ Sri Aurobindo, Letters on Yoga - II Purity,
160:Our outward happenings have their seed within, ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
161:Plastic and passive to the all-shaping Fire ~ Sri Aurobindo, Savitri 02.02 - The Kingdom of Subtle Matter,
162:Savitri the supreme revelation of Sri Aurobindo's vision. ~ The Mother, Words Of The Mother I ,
163:Solitude wrapped him in its voiceless folds. ~ Sri Aurobindo, Savitri 02.07 - The Descent into Night,
164:That Godhead's seed might flower in mindless Space. ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
165:And all grows beautiful because Thou art. ~ Sri Aurobindo, Collected Poems The Divine Hearing,
166:A vast surrender was his only strength ~ Sri Aurobindo, Savitri 03.02 - The Adoration of the Divine Mother,
167:Dare greatly and thou shalt be great. ~ Sri Aurobindo, Collected Plays and Stories - II Act I,
168:He has need of death to find a greater life. ~ Sri Aurobindo, Savitri 03.04 - The Vision and the Boon,
169:Here was a quiet country of fixed mind ~ Sri Aurobindo, Savitri 07.03 - The Entry into the Inner Countries,
170:If all forms, quantities, qualities were to disappear, this would remain. ~ Sri Aurobindo, TLD 1.09-08 ,
171:Let us be prepared for death but work for life. ~ Sri Aurobindo, Bande Mataram - I The Crisis,
172:Once kindled, never can its flamings cease. ~ Sri Aurobindo, Savitri 02.12 - The Heavens of the Ideal,
173:The Eternal’s quiet holds the cosmic act: ~ Sri Aurobindo, Savitri The Glory and Fall of Life,
174:When all has been explained nothing is known. ~ Sri Aurobindo, Savitri 07.04 - The Triple Soul-Forces,
175:Adore and what you adore attempt to be. ~ Sri Aurobindo, Collected Plays and Stories - I Act V,
176:All is a wager and danger, all is a chase and a battle. ~ Sri Aurobindo, Collected Poems 5.1.02 - Ahana,
177:By its breath of grace our lives abide. ~ Sri Aurobindo, Savitri 03.01 - The Pursuit of the Unknowable,
178:Each part in us desires its absolute. ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
179:His little hour is spent in little things. ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
180:His thought labours, a bullock in Time’s fields; ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
181:In Death’s realm repatriate immortality. ~ Sri Aurobindo, Savitri 10.03 - The Debate of Love and Death,
182:Many are God’s forms by which he grows in man; ~ Sri Aurobindo, Savitri 07.04 - The Triple Soul-Forces,
183:My body a dot in the soul’s vast expanse. ~ Sri Aurobindo, Collected Poems The Self’s Infinity,
184:Peace was a thrilled voluptuous purity. ~ Sri Aurobindo, Savitri 02.09 - The Paradise of the Life-Gods,
185:Sorrow if indulged becomes a habit. ~ Sri Aurobindo, Letters on Yoga - II Jainism and Buddhism,
186:Spiritually there is nothing big or small. ~ Sri Aurobindo, Letters on Yoga - II Work and Yoga,
187:The eye of man outside matters nothing; the eye within is all. ~ Sri Aurobindo, The Synthesis Of Yoga ,
188:A thinking puppet is the mind of life. ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
189:A thousand aspects point back to the One. ~ Sri Aurobindo, Savitri 10.03 - The Debate of Love and Death,
190:Even the body has its intuitions. ~ Sri Aurobindo, The Synthesis Of Yoga 3.05 - The Divine Personality,
191:Hopes that soon fade to drab realities ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
192:In my heart’s chamber lives the unworshipped God. ~ Sri Aurobindo, Collected Poems 7.5.56 - Omnipresence,
193:Make the abysm a road for Heaven's descent, ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
194:Man is too weak to bear the Infinite’s weight. ~ Sri Aurobindo, Savitri 03.04 - The Vision and the Boon,
195:Mind is a passage, not a culmination. ~ Sri Aurobindo, The Life Divine 1.14 - The Supermind as Creator,
196:One man’s perfection still can save the world. ~ Sri Aurobindo, Savitri 07.05 - The Finding of the Soul,
197:Each victory gained over oneself means new strength to gain more victories. ~ Sri Aurobindo, Letters on Yoga IV ,
198:The moon floated, a luminous waif through heaven ~ Sri Aurobindo, Savitri 04.03 - The Call to the Quest,
199:An immutable Power has made this mutable world; ~ Sri Aurobindo, Savitri 03.04 - The Vision and the Boon,
200:But all power is in the end one, all power is really soul-power. ~ Sri Aurobindo, The Synthesis Of Yoga ,
201:ekas tisthati viras tisthati - he stands alone, he stands as a hero. ~ Sri Aurobindo, Glossary of terms ,
202:Her smile could persuade a dead lacerated heart ~ Sri Aurobindo, Savitri 07.04 - The Triple Soul-Forces,
203:Ignorance was a thin shade protecting light, ~ Sri Aurobindo, Savitri The Glory and Fall of Life,
204:It is the East that must conquer in India’s uprising. ~ Sri Aurobindo, Karmayogin In Either Case,
205:Masked the high gods act; the doer is hid by his working. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
206:Mountains and trees stood there like thoughts from God. ~ Sri Aurobindo, Savitri 05.03 - Satyavan and Savitri,
207:Necessity fashionsAll that the unseen eye has beheld. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
208:The gnosis does not seek, it possesses. ~ Sri Aurobindo, The Synthesis Of Yoga 2.22 - Vijnana or Gnosis,
209:The golden virgin, Usha, mother of life,Yet virgin. ~ Sri Aurobindo, Collected Poems Urvasie,
210:The past cannot bind the future. ~ Sri Aurobindo, Letters on Yoga - II 1.2.01 - The Call and the Capacity,
211:There is a zero sign of the Supreme. ~ Sri Aurobindo, Savitri 03.02 - The Adoration of the Divine Mother,
212:Uniformity is death, not life. ~ Sri Aurobindo, The Human Cycle The Inadequacy of the State Idea,
213:A contradiction founds the base of life. ~ Sri Aurobindo, Savitri 02.04 - The Kingdoms of the Little Life,
214:All was a limitless sea that heaved to the moon. ~ Sri Aurobindo, Savitri 03.04 - The Vision and the Boon,
215:Asia has always initiated, Europe completed. ~ Sri Aurobindo, Bande Mataram - II The Asiatic Role,
216:By Light we live and to the Light we go. ~ Sri Aurobindo, Savitri 10.01 - The Dream Twilight of the Ideal,
217:Experience comes through many errors. ~ Sri Aurobindo, The Human Cycle The Spiritual Aim and Life,
218:God is at once impersonal and personal. ~ Sri Aurobindo, Essays on the Gita 2.04 - The Secret of Secrets,
219:God’s long nights are justified by dawn. ~ Sri Aurobindo, Savitri 10.01 - The Dream Twilight of the Ideal,
220:Inner happiness can only come by right living. ~ Sri Aurobindo, Essays on the Gita Deva and Asura,
221:Man was moulded from the original brute. ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
222:Nothing in this world is created, all is manifested. ~ Sri Aurobindo, Early Cultural Writings Art,
223:Our souls deputed selves of the Supreme. ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
224:Pain grew a trembling undertone of bliss ~ Sri Aurobindo, Savitri 10.01 - The Dream Twilight of the Ideal,
225:Peace is a sign of mukti—Ananda moves towards siddhi. ~ Sri Aurobindo, Letters on Yoga - II the Divine Peace,
226:Rhythm is the subtle soul of poetry. ~ Sri Aurobindo, The Future Poetry Recent English Poetry - I,
227:The eye of Faith is not one with the eye of Knowledge. ~ Sri Aurobindo, Karmayogin In Either Case,
228:The spiritual fullness of the being is eternity. ~ Sri Aurobindo, The Life Divine 2.28 - The Divine Life,
229:This world is God fulfilled in outwardness. ~ Sri Aurobindo, Savitri 10.03 - The Debate of Love and Death,
230:What devours must also be devoured. ~ Sri Aurobindo, The Life Divine 3.04 - The Spirit in Spirit-Land after Death,
231:While life remains, action is unavoidable. ~ Sri Aurobindo, The Synthesis Of Yoga 1.12 - The Divine Work,
232:All stability is a fixed equilibrium of rhythm. ~ Sri Aurobindo, Isha Upanishad The Isha Upanishad,
233:All the world's possibilities in manAre waiting as the tree waits in its seed: ~ Sri Aurobindo, Savitri ,
234:Deep in our being inhabits the voiceless invisible Teacher; ~ Sri Aurobindo, Collected Poems 5.1.02 - Ahana,
235:Her greatest progress is a deepened need. ~ Sri Aurobindo, Savitri 02.04 - The Kingdoms of the Little Life,
236:He who chooses the Infinite has been chosen by the Infinite. ~ Sri Aurobindo, The Synthesis Of Yoga ,
237:Knowledge is incomplete without action. ~ Sri Aurobindo, Isha Upanishad Action and the Divine Will,
238:Material Nature is not ethical. ~ Sri Aurobindo, The Life Divine Delight of Existence,
239:One age has seen the dreams another lives. ~ Sri Aurobindo, Collected Plays and Stories - II Act I,
240:Quality and quantity differ, the self is equal. ~ Sri Aurobindo, The Life Divine 1.09 - The Pure Existent,
241:The intellectual ages sing less easily. ~ Sri Aurobindo, The Future Poetry The Form and the Spirit,
242:The perfect man is a divine child! ~ Sri Aurobindo, Essays in Philosophy and Yoga Heraclitus - VII,
243:The simple approach means trust. ~ Sri Aurobindo, Letters on Yoga - II Bhakti Yoga and Vaishnavism,
244:Thought the great-winged wanderer paraclete ~ Sri Aurobindo, Collected Poems 7.2.04 - Thought the Paraclete,
245:To our gaze God’s light is a darkness, His plan is a chaos. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
246:Truth is the secret of life and power. ~ Sri Aurobindo, The Human Cycle Civilisation and Barbarism,
247:A Calm that cradles Fate upon its knees. ~ Sri Aurobindo, Collected Poems 7.5.29 - The Universal Incarnation,
248:A cave of darkness guards the eternal Light. ~ Sri Aurobindo, Savitri 03.01 - The Pursuit of the Unknowable,
249:Action solves the difficulties which action creates. ~ Sri Aurobindo, Karmayogin Facts and Opinions,
250:All quarrels proceed from egoism. ~ Sri Aurobindo, Letters on Yoga - IV Problems in Human Relations,
251:Alone the wise Can walk through fire with unblinking eyes. ~ Sri Aurobindo, Collected Poems Epigram,
252:Even in inanimate Matter Mind is at work. ~ Sri Aurobindo, The Synthesis Of Yoga 0.03 - The Threefold Life,
253:Eviller fate there is none than life too long among mortals. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
254:From a veiled God-joy the worlds were made ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
255:If you pray, trust that he hears. ~ Sri Aurobindo, Letters on Yoga - II Bhakti Yoga and Vaishnavism,
256:Instinct was hers, the chrysalis of Truth, ~ Sri Aurobindo, Savitri 02.04 - The Kingdoms of the Little Life,
257:Like one who wakes to find his dreams were true ~ Sri Aurobindo, Savitri 10.01 - The Dream Twilight of the Ideal,
258:One can be free only by living in the Divine. ~ Sri Aurobindo, Letters on Yoga - I 5.4.01 - Occult Knowledge,
259:Our minds are starters in the race to God. ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
260:Sight is the essential poetic gift. ~ Sri Aurobindo, The Future Poetry Poetic Vision and the Mantra,
261:That is the divine Brahman and not this which men here adore. ~ Sri Aurobindo, The Synthesis Of Yoga ,
262:The earth you tread is a border screened from heaven ~ Sri Aurobindo, Savitri 04.03 - The Call to the Quest,
263:The Mind creates the chain and not the body. ~ Sri Aurobindo, Isha Upanishad Conclusion and Summary,
264:The One by whom all live, who lives by none, ~ Sri Aurobindo, Savitri 03.01 - The Pursuit of the Unknowable,
265:The pure intellect cannot create poetry. ~ Sri Aurobindo, The Future Poetry New Birth or Decadence?,
266:There is no last certitude in which thought can pause ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
267:The vital does not like waiting. ~ Sri Aurobindo, Letters on Yoga - IV Wrong Movements of the Vital,
268:Truth is bare like stone and hard like death; ~ Sri Aurobindo, Savitri 10.03 - The Debate of Love and Death,
269:All absoluteness is pure delight. ~ Sri Aurobindo, The Life Divine Delight of Existence,
270:All here can change if the Magician choose. ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
271:All in the cosmos has a divine origin. ~ Sri Aurobindo, The Synthesis Of Yoga 3.05 - The Divine Personality,
272:Dreams that are hints of unborn Reality, ~ Sri Aurobindo, Savitri 07.03 - The Entry into the Inner Countries,
273:Ego is the principal knot. ~ Sri Aurobindo, The Synthesis Of Yoga 4.04 - The Perfection of the Mental Being,
274:Here to fulfil himself was God’s desire. ~ Sri Aurobindo, Savitri 03.02 - The Adoration of the Divine Mother,
275:If desire comes up, the Ananda is obliged to draw back. ~ Sri Aurobindo, Letters on Yoga - IV Desire,
276:In the divine consciousness there is no ego. ~ Sri Aurobindo, Letters on Yoga - IV Ego and Its Forms,
277:Let Him choose for thee a king's palace or the bowl of the beggar. ~ Sri Aurobindo, Essays Divine And Human ,
278:Love is a seeking for mutual possession. ~ Sri Aurobindo, The Synthesis Of Yoga 3.03 - The Godward Emotions,
279:Mind hushes stilled in eternity; waves of the Infinite wander ~ Sri Aurobindo, Collected Poems 5.1.02 - Ahana,
280:My life is a silence grasped by timeless hands; ~ Sri Aurobindo, Collected Poems The Self’s Infinity,
281:One cannot demand or compel grace. ~ Sri Aurobindo, Letters on Yoga - II Bhakti Yoga and Vaishnavism,
282:The Bliss whose rapture dreamed the worlds. ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
283:The heart is wiser than the thought. ~ Sri Aurobindo, The Synthesis Of Yoga 3.01 - Love and the Triple Path,
284:The mind pre-eminently is man; ~ Sri Aurobindo, Essays in Philosophy and Yoga 5.02 - Perfection of the Body,
285:There can be no firm foundation in sadhana without equality, samata. ~ Sri Aurobindo, Letters On Yoga - II ,
286:There is a purpose in each stumble and fall. ~ Sri Aurobindo, Savitri 10.04 - The Dream Twilight of the Earthly Real,
287:We are the heirs of infinite widenesses. ~ Sri Aurobindo, Collected Poems The Call of the Impossible,
288:All this is the Brahman; this Self is the Brahman and the Self is fourfold. ~ Sri Aurobindo, The Life Divine ,
289:All time is one body, Space a single look. ~ Sri Aurobindo, Savitri 10.04 - The Dream Twilight of the Earthly Real,
290:As knowledge grows Light flames up from within. ~ Sri Aurobindo, Savitri 10.03 - The Debate of Love and Death,
291:Compassion to all creatures is the condition of sainthood. ~ Sri Aurobindo, Bande Mataram - II Swaraj,
292:Delight, God’s sweetest sign and Beauty’s twin. ~ Sri Aurobindo, Savitri 10.03 - The Debate of Love and Death,
293:Heavy is godhead to bear with its mighty sun-burden of lustre. ~ Sri Aurobindo, Collected Poems 5.1.02 - Ahana,
294:Himself was to himself his only scene. ~ Sri Aurobindo, Savitri 02.15 - The Kingdoms of the Greater Knowledge,
295:Hope not to hear truth often in royal courts. ~ Sri Aurobindo, Collected Plays and Stories - II Act I,
296:It is from unsatisfied desire that all suffering arises. ~ Sri Aurobindo, Letters on Yoga - IV Desire,
297:Man, human, follows in God’s human steps. ~ Sri Aurobindo, Savitri 07.03 - The Entry into the Inner Countries,
298:Mind is born from that which is beyond mind. ~ Sri Aurobindo, The Synthesis Of Yoga 2.22 - Vijnana or Gnosis,
299:Only those who sympathise can help. ~ Sri Aurobindo, Letters on Yoga - IV Problems in Human Relations,
300:Study cannot take the same or a greater importance than sadhana. ~ Sri Aurobindo, Letters On Yoga - IV ,
301:There none was weak, so falsehood could not live; ~ Sri Aurobindo, Savitri The Glory and Fall of Life,
302:The Supermind alone commands unity in diversity. ~ Sri Aurobindo, The Life Divine 1.22 - The Problem of Life,
303:The Yogi eats not out of desire, but to maintain the body. ~ Sri Aurobindo, Letters on Yoga - IV Food,
304:To feed death with her works is here life’s doom. ~ Sri Aurobindo, Savitri The Glory and Fall of Life,
305:To feed death with her works is here life’s doom. ~ Sri Aurobindo, Savitri The Glory and Fall of Life,
306:Truth born too soon might break the imperfect earth. ~ Sri Aurobindo, Savitri 03.04 - The Vision and the Boon,
307:Whatever our hearts conceive, our heads create, ~ Sri Aurobindo, Savitri 02.02 - The Kingdom of Subtle Matter,
308:Aggression is necessary for self-preservation. ~ Sri Aurobindo, Karmayogin The Awakening Soul of India,
309:All things shall change in God's transfiguring hour. ~ Sri Aurobindo, Savitri 03.04 - The Vision and the Boon,
310:An awful Silence watches tragic Time. ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
311:A serpent Power twinned the insensible Force. ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
312:God is love and beauty as well as purity. ~ Sri Aurobindo, The Human Cycle Religion as the Law of Life,
313:Heavenly voices to us are a silence, those colours a whiteness. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
314:Immortal bliss lives not in human air. ~ Sri Aurobindo, Savitri 10.04 - The Dream Twilight of the Earthly Real,
315:Liberation is self-possession, ~ Sri Aurobindo, Essays in Philosophy and Yoga 5.7.1.07 - Involution and Evolution,
316:Man out of Nature wakes to God’s complexities, ~ Sri Aurobindo, Collected Plays and Stories - II Act I,
317:Poetry like everything else in man evolves. ~ Sri Aurobindo, The Future Poetry New Birth or Decadence?,
318:Realisations are the essence of knowledge. ~ Sri Aurobindo, Letters on Yoga - IV 4.22 - The supramental Thought and Knowledge,
319:Spiritual force can always raise up material force to defend it. ~ Sri Aurobindo, Karmayogin Ourselves,
320:The occult is a part of existence. ~ Sri Aurobindo, The Life Divine 2.15 - Reality and the Integral Knowledge,
321:The principle of the Yoga is rejection-throwing out of the being. ~ Sri Aurobindo, Letters On Yoga - II ,
322:Vision only opens, it does not embrace. ~ Sri Aurobindo, The Synthesis Of Yoga 2.02 - The Status of Knowledge,
323:All existence here is a universal Life that takes form of Matter. ~ Sri Aurobindo, The Life Divine 1.06 - The Transformation of Dream Life,
324:All self-fulfilment is satisfaction of being. ~ Sri Aurobindo, The Life Divine 1.14 - The Supermind as Creator,
325:All that denies must be torn out and slain ~ Sri Aurobindo, Savitri 03.02 - The Adoration of the Divine Mother,
326:Alone she is equal to her mighty task. ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
327:An eternal instant is the cause of the years. ~ Sri Aurobindo, Savitri 03.02 - The Adoration of the Divine Mother,
328:Death fosters life that life may suckle death. ~ Sri Aurobindo, Collected Plays and Stories - II Act II,
329:Each is a mass of forces thrown in shape. ~ Sri Aurobindo, Collected Poems Discoveries of Science - III,
330:Even an hour of the soul can unveil the Unborn, the Everlasting, ~ Sri Aurobindo, Collected Poems 5.1.02 - Ahana,
331:God still keepsNear to a paler world the hour ere dawn ~ Sri Aurobindo, Collected Poems Chitrangada,
332:His soul was freed and given to her alone. ~ Sri Aurobindo, Savitri 03.02 - The Adoration of the Divine Mother,
333:It is the essentials alone that matter. ~ Sri Aurobindo, Letters on Yoga - II 1.2.01 - The Call and the Capacity,
334:It is the soul in us which turns always towards Truth, Good and Beauty. ~ Sri Aurobindo, The Life Divine ,
335:Joy that throbs behindThe marvel and the mystery of pain. ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
336:Knowledge gropes, but meets not Wisdom’s face. ~ Sri Aurobindo, Savitri 02.04 - The Kingdoms of the Little Life,
337:Life’s wholeTremendous theorem is Thou complete. ~ Sri Aurobindo, Collected Poems 1.18 - The Divine Worker,
338:Open God’s door, enter into his trance. ~ Sri Aurobindo, Savitri 07.02 - The Parable of the Search for the Soul,
339:Our lives are God’s messengers beneath the stars. ~ Sri Aurobindo, Savitri 10.03 - The Debate of Love and Death,
340:Our souls are moved by powers behind the wall. ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
341:She held their hands, she chose for them their paths: ~ Sri Aurobindo, Savitri 04.02 - The Growth of the Flame,
342:Sincerity in Yoga means to respond to the Divine alone. ~ Sri Aurobindo, Letters on Yoga - II Sincerity,
343:The greatest have their limitations. ~ Sri Aurobindo, Isha Upanishad A Commentary on the Isha Upanishad,
344:The ideal never yet was real made. ~ Sri Aurobindo, Savitri 10.02 - The Gospel of Death and Vanity of the Ideal,
345:The Inconscient is the Superconscient’s sleep. ~ Sri Aurobindo, Savitri 10.01 - The Dream Twilight of the Ideal,
346:The Inconscient is the Superconscient’s sleep. ~ Sri Aurobindo, Savitri 10.01 - The Dream Twilight of the Ideal,
347:There is an hour for knowledge, an hour to forget and to labour. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
348:There should be no big I, not even a small one. ~ Sri Aurobindo, Letters on Yoga - IV Ego and Its Forms,
349:The soul is a figure of the Unmanifest, ~ Sri Aurobindo, Savitri 10.04 - The Dream Twilight of the Earthly Real,
350:We can construct nothing which goes beyond our nature. ~ Sri Aurobindo, The Life Divine 2.28 - The Divine Life,
351:We think according to what we are. ~ Sri Aurobindo, Letters on Poetry and Art Bertrand Russell,
352:A fiery portion of the Wonderful, ~ Sri Aurobindo, Savitri The Yoga of the King The Yoga of the Souls Release,
353:All evil is in travail of the eternal good. ~ Sri Aurobindo, The Life Divine 2.04 - The Divine and the Undivine,
354:All great poetic utterance is discovery. ~ Sri Aurobindo, The Future Poetry Poetic Vision and the Mantra,
355:Always the blood is wiser and knows what is hid from the thinker. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
356:And all the while within us works His love. ~ Sri Aurobindo, Collected Poems 5.2.02 - The Meditations of Mandavya,
357:And crying for a direction in the void ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
358:Aspiring he transcends his earthly self. ~ Sri Aurobindo, Savitri 07.02 - The Parable of the Search for the Soul,
359:Calm is self’s victory overcoming fate. ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
360:Escape, however high, redeems not life, ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
361:Eternal truth lives not with mortal men. ~ Sri Aurobindo, Savitri 10.04 - The Dream Twilight of the Earthly Real,
362:Faith is not intellectual belief but a function of the soul. ~ Sri Aurobindo, Letters on Yoga - II Baha i Faith,
363:Hard are God’s terms and few can meet them of men who are mortal. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
364:His knowledge dwells in the house of Ignorance; ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
365:Is here and in the pleasant house He choseTo harbour God. ~ Sri Aurobindo, Collected Poems 3.1.23 - The Rishi,
366:Knowledge is not complete without works. ~ Sri Aurobindo, The Synthesis Of Yoga 3.01 - Love and the Triple Path,
367:Men have made kings that folly might have food. ~ Sri Aurobindo, Collected Plays and Stories - II Act II,
368:Mind is His wax to write and, written, raseForm and name. ~ Sri Aurobindo, Collected Poems 3.1.23 - The Rishi,
369:Mortal delight has its mortal danger. ~ Sri Aurobindo, The Secret of the Veda The Guardians of the Light,
370:The dim subconscient is his cavern base. ~ Sri Aurobindo, Savitri 07.02 - The Parable of the Search for the Soul,
371:The spiritual man is one who has discovered his soul. ~ Sri Aurobindo, The Life Divine 2.27 - The Gnostic Being,
372:The sweet vast centre and the cave divineCalled Paradise, ~ Sri Aurobindo, Collected Poems 3.1.23 - The Rishi,
373:Time is a manifestation of the Eternal. ~ Sri Aurobindo, The Life Divine 2.06 - Reality and the Cosmic Illusion,
374:299. Turn all things to honey; this is the law of divine living. ~ Sri Aurobindo, Essays Divine And Human 3.1.10 - Karma,
375:Accord and concord are the true normality of the spirit. ~ Sri Aurobindo, The Life Divine 2.28 - The Divine Life,
376:All action is surrounded by a complexity of forces. ~ Sri Aurobindo, Letters on Yoga - I 5.4.01 - Occult Knowledge,
377:All evil shall perforce change itself into good. ~ Sri Aurobindo, The Synthesis Of Yoga 2.24 - Gnosis and Ananda,
378:All impurity is a confusion of working. ~ Sri Aurobindo, The Synthesis Of Yoga 2.03 - The Purified Understanding,
379:All is an episode in a meaningless tale. ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
380:And in the heart of the worst the best shall be born by my wisdom. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
381:Art’s brilliant gleam is a pastime for his eyes. ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
382:Doubt is the mind’s persistent assailant. ~ Sri Aurobindo, Letters on Yoga - II 7.05 - Patience and Perseverance,
383:Ego is the reason of the difficulty in everybody. ~ Sri Aurobindo, Letters on Yoga - IV Ego and Its Forms,
384:Even in the worm is a god and it writhes for a form and an outlet. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
385:He who is himself in bonds cannot easily free others. ~ Sri Aurobindo, The Synthesis Of Yoga 2.05 - Renunciation,
386:He who to some gives victory, joy and good,To some gives rest. ~ Sri Aurobindo, Collected Poems To R.,
387:His good and evil, sin and virtue, tillHe bids thee leave. ~ Sri Aurobindo, Collected Poems 3.1.23 - The Rishi,
388:In absolute silence sleeps an absolute Power. ~ Sri Aurobindo, Savitri 03.02 - The Adoration of the Divine Mother,
389:In IslamAll men are equal underneath the King. ~ Sri Aurobindo, Collected Plays and Stories - I Act I,
390:It reveals itself rather than is learned. ~ Sri Aurobindo, The Life Divine 2.03 - The Eternal and the Individual,
391:Mire is the man who hears not the gods when they cry to his bosom. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
392:Powers of his godhead we live; the Creator dwells in the creature. ~ Sri Aurobindo, Collected Poems 5.1.02 - Ahana,
393:She is the golden bridge, the wonderful fire. ~ Sri Aurobindo, Savitri 03.02 - The Adoration of the Divine Mother,
394:Successful assimilation depends on mastery. ~ Sri Aurobindo, Essays Divine and Human On Original Thinking,
395:Supermind is the vast self-extension of the Brahman that contains and develops. ~ Sri Aurobindo, The Life Divine ,
396:The end of all Science is Agnosticism. ~ Sri Aurobindo, Isha Upanishad A Commentary on the Isha Upanishad,
397:The goal of evolution is also its cause. ~ Sri Aurobindo, The Synthesis Of Yoga 0.02 - The Three Steps of Nature,
398:The moments are Fate’s thoughtsWatching me. ~ Sri Aurobindo, Collected Plays and Stories - II Act III,
399:This too must now be overpassed and left ~ Sri Aurobindo, Savitri 02.10 - The Kingdoms and Godheads of the Little Mind,
400:Thou art thyself the author of thy pain. ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
401:Unity is as strong a principle in Nature as division. ~ Sri Aurobindo, The Life Divine 1.21 - The Ascent of Life,
402:We must live as a nation before we can live in humanity. ~ Sri Aurobindo, Karmayogin Opinion and Comments,
403:When Love desires Love,    Then Love is born. ~ Sri Aurobindo, Collected Plays and Stories - II Act I,
404:With pain and labour all creation comes. ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
405:Words are but ghosts unless they speak the heart. ~ Sri Aurobindo, Collected Plays and Stories - II Act I,
406:A secret Will compels us to endure. ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
407:A thrill that smites the nerves is music’s spell. ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
408:A whole mysterious world is locked within. ~ Sri Aurobindo, Savitri 07.02 - The Parable of the Search for the Soul,
409:Clouds from Zeus come and pass; his sunshine eternal survives them. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
410:Each soul is the great Father’s crucified Son, ~ Sri Aurobindo, Savitri 07.03 - The Entry into the Inner Countries,
411:Equality is the very sign of liberation. ~ Sri Aurobindo, The Synthesis Of Yoga 4.11 - The Perfection of Equality,
412:Everything is a poise of contrary energies. ~ Sri Aurobindo, Essays in Philosophy and Yoga Heraclitus - IV,
413:For each his difficult goalHewn out of infinite possibility. ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
414:Ignorance is a self-oblivion of Being. ~ Sri Aurobindo, The Life Divine 2.15 - Reality and the Integral Knowledge,
415:Love is the hoop of the godsHearts to combine. ~ Sri Aurobindo, Collected Plays and Stories - II Act I,
416:Love itself is sweet enoughThough unreturned. ~ Sri Aurobindo, Collected Plays and Stories - II Act II,
417:man carries the seed of the divine life in himself ~ Sri Aurobindo, The Synthesis Of Yoga Faith and Shakti,
418:The evening sky,God’s canopy of blue sheltering our lives ~ Sri Aurobindo, Savitri 12.01 - The Return to Earth,
419:The gods cannot, if they would, give themselves unasked. ~ Sri Aurobindo, Bande Mataram - I Bhawani Mandir,
420:The mind labours to think the Unthinkable. ~ Sri Aurobindo, Savitri 10.04 - The Dream Twilight of the Earthly Real,
421:The soul suffering is not eternity’s key, ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
422:The sunlight was a great god’s golden smile. ~ Sri Aurobindo, Savitri 04.01 - The Birth and Childhood of the Flame,
423:To be equal is to be infinite and universal. ~ Sri Aurobindo, The Synthesis Of Yoga 4.13 - The Action of Equality,
424:Two are the angels of God whom men worship, strength and enjoyment. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
425:what matters in a symbol is what it means for you. ~ Sri Aurobindo, Letters on Yoga - III The Animal World,
426:When a force ceases to conquer, it ceases to live. ~ Sri Aurobindo, Karmayogin The Awakening Soul of India,
427:Without reason life is a tangle of dreams, ~ Sri Aurobindo, Savitri 10.04 - The Dream Twilight of the Earthly Real,
428:All awareness is power and all power conceals awareness. ~ Sri Aurobindo, Hymns to the Mystic Fire RV I.1.1,
429:All things embrace in death and the strife and the hatred are ended. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
430:And yet she cannot choose but labours on; ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
431:A new ordeal always brings with it a new awakening. ~ Sri Aurobindo, Bande Mataram - II Ideals Face to Face,
432:An idiot hour destroys what centuries made ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
433:A wide Compassion leans to embrace earth’s pain; ~ Sri Aurobindo, Collected Poems 7.5.29 - The Universal Incarnation,
434:But there is never any end when one has loved. ~ Sri Aurobindo, Collected Poems 5.2.02 - The Meditations of Mandavya,
435:Error is the comrade of our mortal thought ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
436:Faith fights for God, while Knowledge is waiting for fulfilment. ~ Sri Aurobindo, Karmayogin In Either Case,
437:Falsehood lurks in the deep bosom of truth ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
438:Limited and divided being is ignorance. ~ Sri Aurobindo, The Secret of the Veda 1.02 - The Doctrine of the Mystics,
439:Man his passion prefers to the voice that guides from the immortals. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
440:Men die that man may live and God be born. ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
441:Only the one who can give everything, enjoys the Divine All everywhere. ~ Sri Aurobindo, The Synthesis Of Yoga ,
442:Prayer is not a form of words but an aspiration. ~ Sri Aurobindo, Bande Mataram - II The Need of the Moment,
443:The body of God,The link of the finite with the Infinite, ~ Sri Aurobindo, Savitri 05.03 - Satyavan and Savitri,
444:The characteristic energy of pure Mind is change. ~ Sri Aurobindo, The Synthesis Of Yoga 0.03 - The Threefold Life,
445:The Divinity in man dwells veiled in his spiritual centre. ~ Sri Aurobindo, The Life Divine 2.28 - The Divine Life,
446:The Formless and the Formed were joined in her: ~ Sri Aurobindo, Savitri 03.02 - The Adoration of the Divine Mother,
447:The gnostic soul is the child, but the king-child. ~ Sri Aurobindo, The Synthesis Of Yoga 2.24 - Gnosis and Ananda,
448:The master of my stars is heWho owns no master. ~ Sri Aurobindo, Collected Plays and Stories - II Act V,
449:The supreme faith is that which sees God in all. ~ Sri Aurobindo, Essays on the Gita 2.12 - The Way and the Bhakta,
450:Time was Eternity’s transparent robe. ~ Sri Aurobindo, Savitri 03.03 - The House of the Spirit and the New Creation,
451:What seemed the source and end was a wide gate, ~ Sri Aurobindo, Savitri 03.02 - The Adoration of the Divine Mother,
452:You cannot utterly die while the Power lives untired in your bosoms; ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
453:A gossiping spirit is always an obstacle. ~ Sri Aurobindo, Letters on Himself and the Ashram Avoiding Gossip,
454:A gossiping spirit is always an obstacle. ~ Sri Aurobindo, Letters on Himself and the Ashram Avoiding Gossip,
455:All things Vary to keep the secret witness pleased. ~ Sri Aurobindo, Collected Plays and Stories - II Act II,
456:Always a nameless goal beckons beyond, ~ Sri Aurobindo, Savitri 02.10 - The Kingdoms and Godheads of the Little Mind,
457:A timeless mystery works out in Time. ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
458:A vast subliminal is man’s measureless part. ~ Sri Aurobindo, Savitri 07.02 - The Parable of the Search for the Soul,
459:He journeys sleepless through an unending night; ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
460:In silence seek God’s meaning in thy depths, ~ Sri Aurobindo, Savitri 07.02 - The Parable of the Search for the Soul,
461:In the Alone there is no room for love. ~ Sri Aurobindo, Savitri 10.02 - The Gospel of Death and Vanity of the Ideal,
462:My mind is a torch lit from the eternal sun. ~ Sri Aurobindo, Savitri 10.04 - The Dream Twilight of the Earthly Real,
463:Space is a stillness of God building his earthly abode. ~ Sri Aurobindo, The Future Poetry Trance of Waiting,
464:Surely the steel grows dear in the land when a traitor can flourish.” ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
465:The All-Wonderful has packed heaven with his dreams, ~ Sri Aurobindo, Savitri 10.03 - The Debate of Love and Death,
466:The help of Sri Aurobindo is constant; it is for us to know how to receive it. ~ The Mother, Words Of The Mother I ,
467:The knot of the Ignorance is egoism. ~ Sri Aurobindo, Isha Upanishad: The Inhabiting Godhead Life and Action,
468:The law of the supermind is unity fulfilled in diversity. ~ Sri Aurobindo, The Life Divine 2.27 - The Gnostic Being,
469:The ordinary man is not yet a rational being. ~ Sri Aurobindo, The Human Cycle The Curve of the Rational Age,
470:The Word that ushers divine experience ~ Sri Aurobindo, Savitri 03.03 - The House of the Spirit and the New Creation,
471:The world is not cut off from Truth and God. ~ Sri Aurobindo, Savitri 10.04 - The Dream Twilight of the Earthly Real,
472:To the soul and Shakti in man nothing is impossible. ~ Sri Aurobindo, The Synthesis Of Yoga Faith and Shakti,
473:To the soul and Shakti in man nothing is impossible. ~ Sri Aurobindo, The Synthesis Of Yoga Faith and Shakti,
474:Unity the race moves towards and must one day realise. ~ Sri Aurobindo, The Human Cycle Diversity in Oneness,
475:Above her brows where will and knowledge meet ~ Sri Aurobindo, Savitri 07.02 - The Parable of the Search for the Soul,
476:All is their play:This whole wide world is only he and she. ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
477:All life is either consciously or subconsciously a Yoga. ~ Sri Aurobindo, The Synthesis Of Yoga 0.01 - Life and Yoga,
478:By itself the intelligence can only achieve talent. ~ Sri Aurobindo, The Human Cycle The Suprarational Beauty,
479:Every man is not only himself, he is that which he represents. ~ Sri Aurobindo, Karmayogin Facts and Opinions,
480:Heaven’s joys might have been earth’s if earth were pure. ~ Sri Aurobindo, Savitri The Glory and Fall of Life,
481:He who seeks the Divine must consecrate himself to God and to God only. ~ Sri Aurobindo, The Synthesis Of Yoga ,
482:It is vision that sees Truth, not logic. ~ Sri Aurobindo, Letters on Poetry and Art Bertrand Russell,
483:Love the signOf one outblaze of godhead that two share. ~ Sri Aurobindo, Collected Poems The Life Heavens,
484:nothing is truly vain the One has made ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
485:Only a slow advance the earth can bear. ~ Sri Aurobindo, Savitri 02.10 - The Kingdoms and Godheads of the Little Mind,
486:Our dead selves come to slay our living soul. ~ Sri Aurobindo, Savitri 07.02 - The Parable of the Search for the Soul,
487:Soul determines Form & Action & is not determined by them. ~ Sri Aurobindo, Isha Upanishad The Isha Upanishad,
488:The psychic is the support of the individual evolution ~ Sri Aurobindo, Letters on Yoga - I 1.05 - The Ascent of the Sacrifice - The Psychic Being,
489:The real truth of man is to be found in his soul. ~ Sri Aurobindo, The Human Cycle The Spiritual Aim and Life,
490:The sole timeless WordThat carries eternity in its lonely sound, ~ Sri Aurobindo, Savitri 02.01 - The World-Stair,
491:The Unknown is not the Unknowable. ~ Sri Aurobindo, The Life Divine The Two Negations,
492:This darkness hides our nobler destiny. ~ Sri Aurobindo, Savitri 03.03 - The House of the Spirit and the New Creation,
493:Tied up the spirit to golden posts of bliss. ~ Sri Aurobindo, Savitri 02.10 - The Kingdoms and Godheads of the Little Mind,
494:Worlds were many, but the Self was one. ~ Sri Aurobindo, Savitri 03.03 - The House of the Spirit and the New Creation,
495:A beam of the Eternal smites his heart, ~ Sri Aurobindo, Savitri The Yoga of the King The Yoga of the Souls Release,
496:Action solves the difficulties which action creates. Inaction can only paralyse and slay. ~ Sri Aurobindo, Karmayogin ,
497:A vast disguise conceals the Eternal’s bliss. ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
498:Equality does not include inert acceptance. ~ Sri Aurobindo, Letters on Yoga - II Equality - The Chief Support,
499:Fearless of death they must walk who would live and be mighty for ever. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
500:He who seeks the Divine must consecrate himself to God and -- to God only. ~ Sri Aurobindo, The Synthesis Of Yoga 1.02,
501:Man’s conscience is a creation of his evolving nature. ~ Sri Aurobindo, The Human Cycle The Suprarational Good,
502:Nature’s vision climbs beyond her acts. ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
503:Nobler must kings be than natures of earth on whom Zeus lays no burden. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
504:Strong poisons are the only salvation in desperate diseases. ~ Sri Aurobindo, Bande Mataram - II The New Ideal,
505:The tongue is always an easily erring member. ~ Sri Aurobindo, Letters on Yoga - IV Depression and Despondency,
506:This world is in love with its own ignorance. ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
507:This world of fragile formsCarried on canvas-strips of shimmering Time, ~ Sri Aurobindo, Savitri 01.02 - The Issue,
508:Through glorious things and base the wheel of GodFor ever runs. ~ Sri Aurobindo, Collected Poems 3.1.23 - The Rishi,
509:Without a great ideal there can be no great movement. ~ Sri Aurobindo, Bande Mataram - I The Leverage of Faith,
510:Wrong could not come where all was light and love. ~ Sri Aurobindo, Savitri 03.02 - The Adoration of the Divine Mother,
511:A mutual giving and receiving is the law of Life. ~ Sri Aurobindo, Essays on the Gita 1.13 - The Lord of the Sacrifice,
512:Behind everything in life there is an Absolute. ~ Sri Aurobindo, The Human Cycle The Reason as Governor of Life,
513:By Truth is the progress towards the Truth. ~ Sri Aurobindo, The Secret of the Veda The Ashwins,
514:Heaven is too high for outstretched hands to seize. ~ Sri Aurobindo, Savitri 03.02 - The Adoration of the Divine Mother,
515:Her signs still covered more than they revealed; ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
516:How beautiful is the day when one can offer one's devotion to Sri Aurobindo. ~ The Mother, Words Of The Mother I ,
517:In finite things the conscious Infinite dwells: ~ Sri Aurobindo, Savitri 10.04 - The Dream Twilight of the Earthly Real,
518:It becomes itself in the world by knowing itself; it knows itself by becoming itself. ~ Sri Aurobindo, The Life Divine ,
519:Life is to be found in the recesses of its own being. ~ Sri Aurobindo, Bande Mataram - II 01.01 - The One Thing Needful,
520:Mind is only a preparatory form of our consciousness. ~ Sri Aurobindo, The Life Divine 1.14 - The Supermind as Creator,
521:One has sometimes to deny God in order to find him. ~ Sri Aurobindo, The Human Cycle The Spiritual Aim and Life,
522:Oneness is the soul of multitude. ~ Sri Aurobindo, Savitri The Yoga of the King,
523:Perfect knowledge indeed leads to perfect love. ~ Sri Aurobindo, The Synthesis Of Yoga 3.01 - Love and the Triple Path,
524:The Divine Grace comes in to help and save. ~ Sri Aurobindo, Letters on Yoga - II 1.4.01 - The Divine Grace and Guidance,
525:The great are strongest when they stand alone. ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
526:The intuitive mentality is still mind and not gnosis. ~ Sri Aurobindo, The Synthesis Of Yoga 4.20 - The Intuitive Mind,
527:The lyric is a moment of heightened soul experience. ~ Sri Aurobindo, The Future Poetry The Form and the Spirit,
528:There is a freedom in each face of Fate. ~ Sri Aurobindo, Savitri 02.11 - The Kingdoms and Godheads of the Greater Mind,
529:There is no such thing as a mere accident. ~ Sri Aurobindo, Letters on Yoga - IV Accidents,
530:The soul that can live alone with itself meets God; ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
531:The spirit is doomed to pain till man is free. ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
532:The Supermind using the Word is the creative Logos. ~ Sri Aurobindo, Kena and Other Upanishads The Supreme Word,
533:Time’s accidents are steps in its vast scheme. ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
534:Truth made the world, not a blind Nature-Force. ~ Sri Aurobindo, Savitri 07.02 - The Parable of the Search for the Soul,
535:Vision is the characteristic power of the poet. ~ Sri Aurobindo, The Future Poetry Poetic Vision and the Mantra,
536:All knowledge is in oneself, in the knower. ~ Sri Aurobindo, Early Cultural Writings Things Seen in Symbols - II,
537:Each through his nature He leads and the world by the lure of His wisdom. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
538:God is the one stable and eternal Reality. ~ Sri Aurobindo, Isha Upanishad: Brahman Oneness of God and the World,
539:Hidden in the mortal’s heart the Eternal lives: ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
540:His love has paved the mortal’s road to Heaven. ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
541:She throws a glittering robe on Ignorance. ~ Sri Aurobindo, Savitri 02.10 - The Kingdoms and Godheads of the Little Mind,
542:The eternal Truth can manifest its truths in Time. ~ Sri Aurobindo, The Synthesis Of Yoga 1.11 - The Master of the Work,
543:The poison of the world has stained his throat. ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
544:The senses there were outlets of the soul; ~ Sri Aurobindo, Savitri 03.03 - The House of the Spirit and the New Creation,
545:Vital desire grows by being indulged, it does not become satisfied. ~ Sri Aurobindo, Letters on Yoga - IV Desire,
546:We cannot get strength unless we adore the Mother of strength. ~ Sri Aurobindo, Bande Mataram - I Bhawani Mandir,
547:Yoga demands mastery over the nature, not subjection to the nature. ~ Sri Aurobindo, Letters on Yoga - IV Desire,
548:Darkness grew nurse to wisdom’s occult sun. ~ Sri Aurobindo, Savitri 02.10 - The Kingdoms and Godheads of the Little Mind,
549:Faith divines in the large what Knowledge sees distinctly and clearly. ~ Sri Aurobindo, Karmayogin In Either Case,
550:Faith is only a will aiming at greater truth. ~ Sri Aurobindo, The Synthesis Of Yoga 4.14 - The Power of the Instruments,
551:Heal from above instead of struggling from below. ~ Sri Aurobindo, The Synthesis Of Yoga 2.15 - The Cosmic Consciousness,
552:Heaven’s wiser love rejects the mortal’s prayer; ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
553:In Nature’s endless lines is lost the God. ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
554:Its faith is perfectibility, its watchword is progress. ~ Sri Aurobindo, The Synthesis Of Yoga 0.03 - The Threefold Life,
555:Our death is made a passage to new worlds. ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
556:Purity is to accept no other influence but only the influence of the Divine. ~ Sri Aurobindo, Letters On Yoga - II ,
557:She has a secret of will power which no other nation possesses. ~ Sri Aurobindo, Bande Mataram - II The New Ideal,
558:The intelligent are intelligent only in patches. ~ Sri Aurobindo, The Synthesis Of Yoga 1.10 - The Three Modes of Nature,
559:The mind is a thing that dwells in diffusion, in succession. ~ Sri Aurobindo, The Synthesis Of Yoga 2.04 - Concentration,
560:There is a meaning in each play of Chance, ~ Sri Aurobindo, Savitri 02.11 - The Kingdoms and Godheads of the Greater Mind,
561:The Word expresses that which is self-hidden in the Silence. ~ Sri Aurobindo, The Life Divine 1.04 - Reality Omnipresent,
562:Without being possessed one does not possess oneself utterly. ~ Sri Aurobindo, The Life Divine 1.21 - The Ascent of Life,
563:Alike ‘tis heaven,Rule or obedience to the one heart given. ~ Sri Aurobindo, Collected Poems Khaled of the Sea,
564:All Nature is a display and a play of God, ~ Sri Aurobindo, Essays in Philosophy and Yoga 5.7.1.07 - Involution and Evolution,
565:And plundered the Unknowable's vast estate. ~ Sri Aurobindo, Savitri The Yoga of the King The Yoga of the Souls Release,
566:Commercialism is still the heart of modern civilisation. ~ Sri Aurobindo, The Human Cycle Civilisation and Culture,
567:God is a hard master and will not be served by halves. ~ Sri Aurobindo, Bande Mataram - II The Wheat and the Chaff,
568:He has trod with bleeding brow the Saviour’s way. ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
569:His days were a long growth to the Supreme. ~ Sri Aurobindo, Savitri The Yoga of the King The Yoga of the Souls Release,
570:In relation to the universe the Supreme is Brahman. ~ Sri Aurobindo, The Synthesis Of Yoga 2.01 - The Object of Knowledge,
571:Nothing can be done by the weak and so nothing is given to the weak. ~ Sri Aurobindo, Karmayogin Bhawanipur Speech,
572:Real faith is something spiritual, a knowledge of the soul. ~ Sri Aurobindo, Letters on Yoga - I Morality and Yoga,
573:Renunciation is an indispensable instrument of our perfection. ~ Sri Aurobindo, The Synthesis Of Yoga 2.05 - Renunciation,
574:Soonest is always bestWhen noble deeds are to be done. ~ Sri Aurobindo, Collected Plays and Stories - I Act II,
575:The Jiva is a spirit and self, superior to Nature. ~ Sri Aurobindo, The Synthesis Of Yoga 2.09 - The Release from the Ego,
576:Time is a convention of movement, not a condition of existence. ~ Sri Aurobindo, Isha Upanishad The Isha Upanishad,
577:To be alone with the Divine is the highest of all privileged states for the sadhak. ~ Sri Aurobindo, Letters On Yoga - IV ,
578:Vision is not sufficient; one must become what inwardly one sees. ~ Sri Aurobindo, Isha Upanishad Self-Realisation,
579:Yea, the soul of a man too is mightyMore than the stone and the mortar! ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
580:All the gods in a mortal body dwelt, bore a single name. ~ Sri Aurobindo, Collected Poems A Strong Son of Lightning,
581:A sun of wisdom in a miracled grove. ~ Sri Aurobindo, Savitri The Eternal Day The Souls Choice and the Supreme Consummation,
582:A wide God-knowledge poured down from above, ~ Sri Aurobindo, Savitri The Yoga of the King The Yoga of the Souls Release,
583:Even grief has joy hidden beneath its roots. ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
584:Everything becomes, nothing is made. ~ Sri Aurobindo, Essays in Philosophy and Yoga 1.13 - The Stress of the Hidden Spirit,
585:First we must live, afterwards we can learn to live well. ~ Sri Aurobindo, Bande Mataram - II 01.01 - The One Thing Needful,
586:It is only through life that one can reach to immortality. ~ Sri Aurobindo, Essays in Philosophy and Yoga 1.02 - Karmayoga,
587:Love dwells in us like an unopened flowerAwaiting a rapid moment of the soul, ~ Sri Aurobindo, Savitri 05.02 - Satyavan,
588:Sadhana can go on in the dream or sleep state as well as in the waking. ~ Sri Aurobindo, Letters on Yoga - IV The Tibetan Yogas of Dream and Sleep,
589:The abodeOf rapturous Love,The bright epiphany whom we name God. ~ Sri Aurobindo, Collected Poems 3.1.23 - The Rishi,
590:The brain is impotent without the right arm of strength. ~ Sri Aurobindo, Bande Mataram - I The Writing on the Wall,
591:The gods use instruments,Not ask their consent. ~ Sri Aurobindo, Collected Plays and Short Stories - I Act Five,
592:The law of the body arises from the subconscient or inconscient. ~ Sri Aurobindo, The Life Divine 2.27 - The Gnostic Being,
593:The lyric which is poetry’s native expression. ~ Sri Aurobindo, The Future Poetry The Course of English Poetry - II,
594:The principle of division is not proper to Matter, but to Mind. ~ Sri Aurobindo, The Life Divine 1.25 - The Knot of Matter,
595:The reason understands itself, but not what is beyond it. ~ Sri Aurobindo, The Synthesis Of Yoga 4.20 - The Intuitive Mind,
596:The supermind lives in the light of spiritual certitudes. ~ Sri Aurobindo, The Synthesis Of Yoga 4.20 - The Intuitive Mind,
597:The supreme divine nature is founded on equality. ~ Sri Aurobindo, The Synthesis Of Yoga 4.11 - The Perfection of Equality,
598:Thought for a godlike birthBroadens the mould of our mortality. ~ Sri Aurobindo, Collected Poems Evolution - II,
599:Where Ignorance is, there suffering too must come. ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
600:Without indomitable Faith or inspired Wisdom no great cause can conquer. ~ Sri Aurobindo, Karmayogin In Either Case,
601:All is eternal in the eternal spirit. ~ Sri Aurobindo, Essays in Philosophy and Yoga 1.13 - The Stress of the Hidden Spirit,
602:All problems of existence are essentially problems of harmony. ~ Sri Aurobindo, The Life Divine 1.01 - The Human Aspiration,
603:All spiritual life is in its principle a growth into divine living. ~ Sri Aurobindo, The Life Divine 2.28 - The Divine Life,
604:By contact with the facts of life Art attains to vitality. ~ Sri Aurobindo, The Synthesis Of Yoga 0.03 - The Threefold Life,
605:Comparison with others brings in a wrong standard of values. ~ Sri Aurobindo, Letters on Yoga - IV Ego and Its Forms,
606:Credence, when mediocrity multipliedEquals itself with genius. ~ Sri Aurobindo, Collected Poems Lines on Ireland,
607:Death is a passage, not the goal of our walk: ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
608:Ever she circled towards some far-off Light. ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
609:Falsehood is merely a wrong placing of the Truth. ~ Sri Aurobindo, The Secret of the Veda 1.19 - The Victory of the Fathers,
610:Having once seen God, man can have no farther object in life than to reach and possess Him. ~ Sri Aurobindo, Isha Upanishad ,
611:Man is a creature blinded by the sunWho errs by seeing ~ Sri Aurobindo, Collected Plays and Stories - II Act III,
612:Perfection cannot come without self-knowledge and God-knowledge. ~ Sri Aurobindo, Essays on the Gita Above the Gunas,
613:Pride is only one form of ego—there are ten thousand others. ~ Sri Aurobindo, Letters on Yoga - IV Ego and Its Forms,
614:Sraddha: the soul's belief in the Divine's existence, wisdom, power, love and grace. ~ Sri Aurobindo, Letters On Yoga - II ,
615:The condition of freedom is the search for truth. ~ Sri Aurobindo, Early Cultural Writings The Revival of Indian Art,
616:The Divine is the unborn Eternal who has no origin. ~ Sri Aurobindo, Essays on the Gita 2.07 - The Supreme Word of the Gita,
617:The heart is the meeting place of God and the Soul. ~ Sri Aurobindo, Bande Mataram - II The Soul and India’s Mission,
618:The soul is the watchful builder of its fate; ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
619:The soul is the watchful builder of its fate; ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
620:The soul that can live alone with itself meets God; ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
621:To grieve is an insult to Sri Aurobindo who is here with us, conscious and alive. ~ The Mother, Words Of The Mother I ,
622:We live self-exiled from our heavenlier home. ~ Sri Aurobindo, Savitri 02.11 - The Kingdoms and Godheads of the Greater Mind,
623:We renounce ourselves in order to find ourselves. ~ Sri Aurobindo, Kena and Other Upanishads The Supramental Godhead,
624:What we are, we know not; what we know, we cannot effect. ~ Sri Aurobindo, Isha Upanishad Action and the Divine Will,
625:Adventurers, we have colonised Matter’s night. ~ Sri Aurobindo, Savitri 02.11 - The Kingdoms and Godheads of the Greater Mind,
626:All ran like hopes that hunt a lurking chance; ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
627:Each man in this path has his own method of Yoga. ~ Sri Aurobindo, The Synthesis Of Yoga 0.05 - The Synthesis of the Systems,
628:Evolution is an inverse action of the involution. ~ Sri Aurobindo, The Life Divine 2.24 - The Evolution of the Spiritual Man,
629:For a subject people there is no royal road to emancipation. ~ Sri Aurobindo, Bande Mataram - I The Leverage of Faith,
630:His business is to suggest and not to impose. ~ Sri Aurobindo, Early Cultural Writings A System of National Education,
631:In this immoral and imperfect world even sin has sometimes its rewards. ~ Sri Aurobindo, The Future Poetry The Mantra,
632:Knowledge will not come without self-communion, without light from within. ~ Sri Aurobindo, Karmayogin In Either Case,
633:The earliest formula of Wisdom promises to be its last, -- God, Light, Freedom, Immortality ~ Sri Aurobindo, The Life Divine ,
634:The pure intellectual direction travels away from life. ~ Sri Aurobindo, The Synthesis Of Yoga 3.05 - The Divine Personality,
635:There is no other way than to persevere. ~ Sri Aurobindo, Letters on Yoga - IV Human Relations and the Spiritual Life,
636:The Self of things is not their outward view,A Force within decides. ~ Sri Aurobindo, Collected Poems 3.1.19 - Parabrahman,
637:When naked of ego and mind it hears the Voice ~ Sri Aurobindo, Savitri 02.11 - The Kingdoms and Godheads of the Greater Mind,
638:Without heroism man cannot grow into the Godhead. ~ Sri Aurobindo, The Human Cycle The Suprarational Ultimate of Life,
639:A deeper interpretation greatened Truth, ~ Sri Aurobindo, Savitri The Yoga of the King,
640:All our existence is a constant creation. ~ Sri Aurobindo, The Secret of the Veda Surya Savitri,
641:All pain and suffering are a sign of imperfection, of incompleteness. ~ Sri Aurobindo, The Life Divine 2.28 - The Divine Life,
642:all suffering in the evolution is a preparation of strength and bliss ~ Sri Aurobindo, Isha Upanishad Self-Realisation,
643:All the values of the mind are constructions of ignorance. ~ Sri Aurobindo, Letters on Yoga - IV 4.22 - The supramental Thought and Knowledge,
644:Brahman is one, not numerically, but in essence. ~ Sri Aurobindo, Isha Upanishad: Brahman Oneness of God and the World,
645:Each finite is that deep InfinityEnshrining His veiled soul of pure delight. ~ Sri Aurobindo, Collected Poems 7.5.65 - Form,
646:For the physical plane the work always repeated is the foundation. ~ Sri Aurobindo, Letters on Yoga - II Work and Yoga,
647:Good, not utility, must be the principle and standard of good. ~ Sri Aurobindo, The Human Cycle The Suprarational Good,
648:It is always the business of man the thinker to know. ~ Sri Aurobindo, The Life Divine 2.07 - The Knowledge and the Ignorance,
649:It is the going inward that most helps to deliver the nature. ~ Sri Aurobindo, Letters on Yoga - IV Anger and Violence,
650:Love, joy and happiness come from the psychic. The Self gives peace or a universal Ananda. ~ Sri Aurobindo, Letters On Yoga - I ,
651:Once one is in full sadhana, sleep becomes as much a part of it as waking. ~ Sri Aurobindo, Letters on Yoga - IV The Tibetan Yogas of Dream and Sleep,
652:Power can abase as well as elevate; nothing is more liable to misuse. ~ Sri Aurobindo, The Life Divine 2.28 - The Divine Life,
653:Renunciation must be for us merely an instrument and not an objec. ~ Sri Aurobindo, The Synthesis Of Yoga 2.05 - Renunciation,
654:Self-conscious existence is the essential nature of the Being; that is Sat or Purusha. ~ Sri Aurobindo, The Synthesis Of Yoga ,
655:The mind forms or accepts the theories that support the turn of the being. ~ Sri Aurobindo, Letters on Yoga - II Baha i Faith,
656:When man is free in spirit, all other freedom is at his command. ~ Sri Aurobindo, Bande Mataram - II Asiatic Democracy,
657:Will coloured by desire is an impure will. ~ Sri Aurobindo, The Synthesis Of Yoga Purification - Intelligence and Will,
658:A city of ancient IgnoranceFounded upon a soil that knew not Light. ~ Sri Aurobindo, Savitri 02.07 - The Descent into Night,
659:All sentience is ultimately self-sentience. ~ Sri Aurobindo, Kena and Other Upanishads The Philosophy of the Upanishads,
660:All things are in Nature and all things are in God. ~ Sri Aurobindo, The Synthesis Of Yoga 0.05 - The Synthesis of the Systems,
661:A prayer, a master act, a king idea Can link man's strength to a transcendent Force. ~ Sri Aurobindo, Savitri 01.02 - The Issue,
662:Beauty is a sweet difference of the Same. ~ Sri Aurobindo, Savitri The Yoga of the King,
663:Equality, not indifference is the basis. ~ Sri Aurobindo, The Synthesis Of Yoga 2.08 - The Release from the Heart and the Mind,
664:Even now great thoughts are here that walk alone: ~ Sri Aurobindo, Savitri 02.10 - The Kingdoms and Godheads of the Little Mind,
665:Helped are the souls that wait more than strengths soon fulfilled and exhausted. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
666:Not only Spirit is one, but Mind, Life, Matter are one. ~ Sri Aurobindo, The Synthesis Of Yoga 2.15 - The Cosmic Consciousness,
667:Our chains are either a play or an illusion or both play & illusion. ~ Sri Aurobindo, Isha Upanishad The Isha Upanishad,
668:Our greater truth of being lies behind: ~ Sri Aurobindo, Savitri 07.06 - Nirvana and the Discovery of the All-Negating Absolute,
669:The body has an unexpressed knowledge of its own. ~ Sri Aurobindo, Essays in Philosophy and Yoga 5.05 - Supermind and Humanity,
670:The inner must change before the outermost can follow. ~ Sri Aurobindo, Letters on Yoga - I Transformation and the Body,
671:The life-work of a great man often does not begin till he dies. ~ Sri Aurobindo, Bande Mataram - II Mustafa Kamal Pasha,
672:The lower is for us the first condition of the higher. ~ Sri Aurobindo, The Life Divine 2.07 - The Knowledge and the Ignorance,
673:The mind and the vital are much more full of ego than the body. ~ Sri Aurobindo, Letters on Yoga - IV Ego and Its Forms,
674:The song that nerves the nation’s heart is in itself a deed. ~ Sri Aurobindo, Bande Mataram - I The Writing on the Wall,
675:The song that nerves the nation’s heart is in itself a deed. ~ Sri Aurobindo, Bande Mataram - I The Writing on the Wall,
676:The stumbling-block of romanticism is falsity. ~ Sri Aurobindo, The Future Poetry The Movement of Modern Literature - I,
677:To each his own difficulties seem enormous and radical. ~ Sri Aurobindo, Letters on Yoga - II 1.2.01 - The Call and the Capacity,
678:Truth shines far from the falsehoods of the world; ~ Sri Aurobindo, Savitri 10.02 - The Gospel of Death and Vanity of the Ideal,
679:We move as we must,Not as we choose, whatever we may think. ~ Sri Aurobindo, Collected Plays and Stories - I Act II,
680:young portress brightWho opens to our souls the worlds of light. ~ Sri Aurobindo, Collected Poems The Fear of Death,
681:All is one in self, but all is variation in the phenomenon. ~ Sri Aurobindo, Essays on the Gita 2.05 - The Divine Truth and Way,
682:All spiritual experience is experience of the Infinite. ~ Sri Aurobindo, The Life Divine 2.06 - Reality and the Cosmic Illusion,
683:Always we bear in us a magic keyConcealed in life’s hermetic envelope. ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
684:A mighty shuddering coil of ecstasy Crept through the deep heart of the universe. ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
685:By identity alone can complete and real knowledge exist. ~ Sri Aurobindo, The Synthesis Of Yoga 3.01 - Love and the Triple Path,
686:Easy are mortalHearts to be bent by Fate and soon we consent to our fortunes. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
687:It is by the thought that we dissipate ourselves in the phenomenal. ~ Sri Aurobindo, The Synthesis Of Yoga 2.04 - Concentration,
688:It is the seeing mind that is the master of poetic utterance. ~ Sri Aurobindo, The Future Poetry The Word and the Spirit,
689:It is when one mixes up sex and spirituality that there is the greatest havoc. ~ Sri Aurobindo, Letters on Yoga - IV The Second Sex,
690:Life here is God, the materials of Life here are God. ~ Sri Aurobindo, Isha Upanishad A Commentary on the Isha Upanishad,
691:Love is a yearning of the One for the One. ~ Sri Aurobindo, Savitri The Yoga of the King,
692:No Law is absolute, because only the infinite is absolute. ~ Sri Aurobindo, The Life Divine 1.27 - The Sevenfold Chord of Being,
693:Ominous beings passed him on the roadWhose very gaze was a calamity: ~ Sri Aurobindo, Savitri 02.07 - The Descent into Night,
694:Oneness and multiplicity are poles of the same Reality. ~ Sri Aurobindo, The Life Divine 2.07 - The Knowledge and the Ignorance,
695:One should not think too much of food either to indulge or unduly to repress. ~ Sri Aurobindo, Letters on Yoga - IV Food,
696:Order is indeed the law of life, but not an artificial regulation. ~ Sri Aurobindo, The Human Cycle Diversity in Oneness,
697:Problems are the creations of mental ignorance seeking for knowledge. ~ Sri Aurobindo, The Life Divine 2.27 - The Gnostic Being,
698:Reason is science, it is conscious art, it is invention. ~ Sri Aurobindo, The Human Cycle The Reason as Governor of Life,
699:The growth of the god in man is man’s proper business. ~ Sri Aurobindo, Essays on the Gita The Cloud of Unknowing and Other Works,
700:The universe is a self-creative process of a supreme Reality. ~ Sri Aurobindo, The Life Divine 2.20 - The Philosophy of Rebirth,
701:The wisdom of the Lover is justified and supported by the wisdom of the Seer. ~ Sri Aurobindo, Karmayogin In Either Case,
702:this ego-centrism is our rock of safety against the cosmic and the infinite, our defense. ~ Sri Aurobindo, The Life Divine 241,
703:those who rely on the Divine will arrive in spite of all difficulties, stumbles or falls. ~ Sri Aurobindo, Letters On Yoga - IV ,
704:To be in full union with the Divine is the final aim. ~ Sri Aurobindo, Letters on Yoga - II 1.1.02 - The Aim of the Integral Yoga,
705:When mind is still, then Truth gets her chance to be heard in the purity of the silence. ~ Sri Aurobindo, Essays Divine And Human ,
706:A knowledge which became what it perceived. ~ Sri Aurobindo, Savitri The Yoga of the King,
707:All finites are in their spiritual essence the Infinite. ~ Sri Aurobindo, The Life Divine 2.06 - Reality and the Cosmic Illusion,
708:A once living story has prepared and madeOur present fate, child of past energies. ~ Sri Aurobindo, Savitri 01.02 - The Issue,
709:A point she had reached where life must be in vain Or, in her unborn element awake, ~ Sri Aurobindo, Savitri 01.02 - The Issue,
710:A soul made ready through a thousand yearsIs the living mould of a supreme Descent. ~ Sri Aurobindo, Savitri 05.02 - Satyavan,
711:Desire always creates perturbation and even its fulfilment does not satisfy. ~ Sri Aurobindo, Letters on Yoga - IV Desire,
712:God in man is the whole revelation and the whole of religion. ~ Sri Aurobindo, Bande Mataram - II The Glory of God in Man,
713:Hid deep in man celestial powers can dwell. ~ Sri Aurobindo, Savitri The Yoga of the King,
714:I move in an ocean of stupendous LightJoining my depths to His eternal height. ~ Sri Aurobindo, Collected Poems Light,
715:India must remain India if she is to fulfil her destiny. ~ Sri Aurobindo, Bande Mataram - II Indian Resurgence and Europe,
716:In him soul and Nature, equal Presences,Balance and fuse in a wide harmony. ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
717:Its builder is thought, its base the heart’s desire. ~ Sri Aurobindo, Savitri 10.02 - The Gospel of Death and Vanity of the Ideal,
718:Love is the power and passion of the divine self-delight. ~ Sri Aurobindo, The Synthesis Of Yoga 3.01 - Love and the Triple Path,
719:Mankind is still no more than semi-civilised. ~ Sri Aurobindo, The Renaissance in India Indian Spirituality and Life - IV,
720:No anti-vital culture can survive. ~ Sri Aurobindo, The Renaissance in India A Rationalistic Critic on Indian Culture - V,
721:Nothing can evolve out of Matter which is not therein already contained. ~ Sri Aurobindo, The Life Divine 1.10 - Conscious Force,
722:Nothing can exist which is not substance and power of Brahman. ~ Sri Aurobindo, The Life Divine 2.20 - The Philosophy of Rebirth,
723:Religion has to be lived, not learned as a creed. ~ Sri Aurobindo, Early Cultural Writings A System of National Education,
724:Religion is the seeking after the spiritual, the suprarational. ~ Sri Aurobindo, The Human Cycle The Suprarational Beauty,
725:Sheer objectivity brings us down from art to photography. ~ Sri Aurobindo, The Future Poetry Poetic Vision and the Mantra,
726:The absolute immunity can only come with the supramental change. ~ Sri Aurobindo, Letters on Yoga - IV Illness and Health,
727:The beginning of Ignorance is a limitation of Knowledge. ~ Sri Aurobindo, The Life Divine 2.07 - The Knowledge and the Ignorance,
728:The one thing that man sees above the intellect is the spirit. ~ Sri Aurobindo, The Future Poetry The Power of the Spirit,
729:The true individual is behind veiled by the activities of the outer nature. ~ Sri Aurobindo, Letters on Yoga - II the Silence,
730:This body which was once my universe,Is now a pittance carried by the soul. ~ Sri Aurobindo, Collected Poems The Body,
731:All end and beginning presuppose something beyond the end or beginning. ~ Sri Aurobindo, The Life Divine 1.09 - The Pure Existent,
732:All forms are Thy dream-dialect of delight,O Absolute, O vivid Infinite. ~ Sri Aurobindo, Collected Poems 7.5.62 - Divine Sight,
733:A magic leverage suddenly is caughtThat moves the veiled Ineffable’s timeless will: ~ Sri Aurobindo, Savitri 01.02 - The Issue,
734:And channel to earth-mind the wizard ray ~ Sri Aurobindo, Savitri The Eternal Day The Souls Choice and the Supreme Consummation,
735:An integral knowledge presupposes an integral Reality. ~ Sri Aurobindo, The Life Divine 2.15 - Reality and the Integral Knowledge,
736:As the darkness disappears, the inner doors too will open. ~ Sri Aurobindo, Letters on Yoga - II 7.05 - Patience and Perseverance,
737:Essential mentality is idealistic and a seeker after perfection. ~ Sri Aurobindo, The Synthesis Of Yoga 0.03 - The Threefold Life,
738:Even the body shall remember God. ~ Sri Aurobindo, Savitri The Eternal Day,
739:Fate,The dim great presence, is but nature madeIrrevocable in its fruits. ~ Sri Aurobindo, Collected Poems Urvasie,
740:Good we have made by our thoughts and sin by our fear and recoiling; ~ Sri Aurobindo, Collected Poems 5.2.01 - The Descent of Ahana,
741:Music and thunder are the rhythmic chordsOf one majestic harp. ~ Sri Aurobindo, Collected Plays and Stories - II Act I,
742:Only the past fulfilled can conjure room to the future that presses. ~ Sri Aurobindo, Collected Poems 5.2.01 - The Descent of Ahana,
743:Pain with its lash, joy with its silver bribeGuard the Wheel’s circling immobility. ~ Sri Aurobindo, Savitri 01.02 - The Issue,
744:Religion is in the human mind the first native. ~ Sri Aurobindo, The Renaissance in India Indian Spirituality and Life - I,
745:The animal prepares human intelligence. ~ Sri Aurobindo, The Life Divine 2.18 - The Evolutionary Process - Ascent and Integration,
746:The birds crying for heart’s happiness,Winged poets of our solitary reign ~ Sri Aurobindo, Savitri 12.01 - The Return to Earth,
747:There is a darkness in terrestrial thingsThat will not suffer long too glad a note. ~ Sri Aurobindo, Savitri 01.02 - The Issue,
748:Transmuted is ravishment’s minister,A high note and a fiery refrain. ~ Sri Aurobindo, Collected Poems The Life Heavens,
749:Whether it seem good or evil to men's eyes, Only for good the secret Will can work. ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
750:According to the status of the soul is the status of the Prakriti. ~ Sri Aurobindo, The Synthesis Of Yoga 2.22 - Vijnana or Gnosis,
751:A diversity in oneness is the law of the manifestation. ~ Sri Aurobindo, The Life Divine 2.24 - The Evolution of the Spiritual Man,
752:A jingling silver laugh of anklet bellsTravelled the roads of a solitary heart; ~ Sri Aurobindo, Savitri 02.14 - The World-Soul,
753:All things are in nature and all things are in God, but for practical purposes we will differentiate between them. ~ Sri Aurobindo,
754:A perfect face amid barbarian faces,A perfect voice of sweet and serious rhyme, ~ Sri Aurobindo, Collected Poems Johann Wolfgang von Goethe,
755:Bliss is her goal, but her road is through whirlwind and death-blast and storm-race. ~ Sri Aurobindo, Collected Poems 5.1.02 - Ahana,
756:Death is his mask and immortality is his self-revelation. ~ Sri Aurobindo, Essays on the Gita The Cloud of Unknowing and Other Works,
757:Existence is a fundamental unity under a superficial diversity. ~ Sri Aurobindo, Isha Upanishad The Eternal in His Universe,
758:Few are always of one kind and none is entire in his kind. ~ Sri Aurobindo, The Synthesis Of Yoga 1.10 - The Three Modes of Nature,
759:God found in Nature, Nature fulfilled in God. ~ Sri Aurobindo, Savitri The Yoga of the King,
760:He is the adventurer and cosmologistOf a magic earth’s obscure geography. ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
761:He is the explorer and the marinerOn a secret inner ocean without bourne. ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
762:His is a search of darkness for the light,Of mortal life for immortality. ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
763:If one learns all by oneself, the chances are that one will learn all wrong. ~ Sri Aurobindo, Letters on Yoga - II 2.11 - The Guru,
764:Life is an infinite Force working in the terms of the finite. ~ Sri Aurobindo, The Life Divine 3.04 - The Spirit in Spirit-Land after Death,
765:Mind-Energy, Life-Energy, material Energy are different dynamisms of one World-Force. ~ Sri Aurobindo, The Life Divine 1.06 - The Transformation of Dream Life,
766:Most people do not really choose—they undergo the play of the forces. ~ Sri Aurobindo, Letters on Yoga - I 5.4.01 - Occult Knowledge,
767:Nature is God’s power of various self-becoming, ātma-vibhūti. ~ Sri Aurobindo, Essays on the Gita The Theory of the Vibhuti,
768:Nor punishes. Impartially he dealsTo every strenuous spirit its chosen reward. ~ Sri Aurobindo, Collected Poems Urvasie,
769:One has to persevere until the light conquers there. ~ Sri Aurobindo, Letters on Yoga - II Peace - The Basis of the Sadhana,
770:The form is phenomenon, the idea is reality. ~ Sri Aurobindo, Essays in Philosophy and Yoga 1.13 - The Stress of the Hidden Spirit,
771:The Power that acts in us is not our force. ~ Sri Aurobindo, Savitri 07.06 - Nirvana and the Discovery of the All-Negating Absolute,
772:There can be no physical life without an order and rhythm. ~ Sri Aurobindo, Letters on Yoga - II Practical Concerns in Work,
773:The vital and physical life, a human edition of the animal round. ~ Sri Aurobindo, The Human Cycle Civilisation and Culture,
774:Too heavy falls a Shadow on man’s heart;It dares not be too happy upon earth. ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
775:When least defaced, then is it most divine. ~ Sri Aurobindo, Savitri 07.06 - Nirvana and the Discovery of the All-Negating Absolute,
776:All existences are instinct with the life of the one indivisible Spirit. ~ Sri Aurobindo, Essays on the Gita 2.01 - The Two Natures,
777:All ignorance is a penumbra which environs an orb of knowledge. ~ Sri Aurobindo, The Life Divine 2.04 - The Divine and the Undivine,
778:All variations resolve themselves into an unity. ~ Sri Aurobindo, Kena and Other Upanishads The Philosophy of the Upanishads,
779:Divine compassion which strengthens the arm and clarifies the knowledge. ~ Sri Aurobindo, The Synthesis Of Yoga 2.05 - Renunciation,
780:Energy distributes itself, but never really dissipates itself. ~ Sri Aurobindo, Essays in Philosophy and Yoga Heraclitus - V,
781:Faith is the first condition of success in every great undertaking. ~ Sri Aurobindo, Bande Mataram - I The Leverage of Faith,
782:If one reads Sri Aurobindo carefully one finds the answers to all that one wants to know. ~ The Mother, Words Of The Mother I ,
783:In every heart is hidden the myriad One. ~ Sri Aurobindo, Savitri 09.02 - The Journey in Eternal Night and the Voice of the Darkness,
784:In the subconscient knowledge or consciousness is involved in action, for action is the essence of Life. ~ Sri Aurobindo, TLD 1.08-9,
785:My God is love and sweetly suffers all. ~ Sri Aurobindo, Savitri 09.02 - The Journey in Eternal Night and the Voice of the Darkness,
786:None who has not been prodigal of his best has ever risen to greatness. ~ Sri Aurobindo, Bande Mataram - II More about Unity,
787:Nothing we think or do is void or vain;Each is an energy loosed and holds its course. ~ Sri Aurobindo, Savitri 04.04 - The Quest,
788:One step firmly taken makes easier all the others. ~ Sri Aurobindo, The Synthesis Of Yoga Purification - The Lower Mentality,
789:Reduce your ideal to a system and it at once begins to fail. ~ Sri Aurobindo, The Human Cycle The Reason as Governor of Life,
790:The Divine Force can always do more than the personal effort. ~ Sri Aurobindo, Letters on Yoga - II The Divine Force in Work,
791:The mighty perish in their might;The slain survive the slayer. ~ Sri Aurobindo, The Future Poetry 7.3.14 - The Tiger and the Deer,
792:The self of things is an infinite indivisible existence. ~ Sri Aurobindo, The Life Divine Delight of Existence,
793:The trudge of Time changed to a splendid march; ~ Sri Aurobindo, Savitri The Yoga of the King The Yoga of the Souls Release,
794:The war of thoughts that fathers the universe, ~ Sri Aurobindo, Savitri The Yoga of the King,
795:To lift our hopes heaven-high and to extend themAs wide as earth. ~ Sri Aurobindo, Collected Plays and Stories - I Act I,
796:Truth is followed as the path to the divine beatitude. ~ Sri Aurobindo, The Secret of the Veda To Bhaga Savitri,
797:Unity is sweet substance of the heartAnd not a chain that binds. ~ Sri Aurobindo, Collected Plays and Stories - II Act I,
798:Vital forces want neither liberation nor transformation. ~ Sri Aurobindo, Letters on Yoga - IV Attacks by the Hostile Forces,
799:Where there is life, there is always a hope of better things. ~ Sri Aurobindo, The Human Cycle The Curve of the Rational Age,
800:454. In those whom God loves, have delight; on those whom He pretends not to love, take pity. ~ Sri Aurobindo, Essays Divine And Human ,
801:All the hundred separate paths meet in the Eternal. ~ Sri Aurobindo, The Synthesis Of Yoga 4.01 - The Principle of the Integral Yoga,
802:An entry into the gnostic consciousness would be an entry into the Infinite. ~ Sri Aurobindo, The Life Divine 2.28 - The Divine Life,
803:An integral knowledge is the aim of the conscious evolution. ~ Sri Aurobindo, The Life Divine Memory,
804:Apparent evil is often the shortest way to the good. ~ Sri Aurobindo, Essays in Philosophy and Yoga The Strength of Stillness,
805:A Silence that was Being’s only word,The unknown beginning and the voiceless end ~ Sri Aurobindo, Collected Poems Adwaita,
806:Development into forms is an imperative rule of effective manifestation. ~ Sri Aurobindo, The Synthesis Of Yoga 0.01 - Life and Yoga,
807:Here and not elsewhere the highest Godhead has to be found. ~ Sri Aurobindo, Essays on the Gita The Cloud of Unknowing and Other Works,
808:If we cannot define the Eternal, we can unify ourselves with it. ~ Sri Aurobindo, The Synthesis Of Yoga 2.11 - The Modes of the Self,
809:In every being and object God dwells concealed and discoverable. ~ Sri Aurobindo, Essays on the Gita 2.08 - God in Power of Becoming,
810:It is only through consciousness that we can approach Being. ~ Sri Aurobindo, The Life Divine 2.07 - The Knowledge and the Ignorance,
811:Man demands miracles that he may have faith; he wishes to be dazzled in order that he may see ~ Sri Aurobindo, The Synthesis Of Yoga ,
812:No human law is the absolute expression of the divine justice, ~ Sri Aurobindo, Essays in Philosophy and Yoga Heraclitus - VI,
813:One cannot cease to be individually except by being infinitely. ~ Sri Aurobindo, The Life Divine 3.04 - The Spirit in Spirit-Land after Death,
814:Only in the spiritual self can we possess the true unity. ~ Sri Aurobindo, The Synthesis Of Yoga 4.08 - The Liberation of the Spirit,
815:O worshipper of the formless Infinite,    Reject not form, what dwells in it is He. ~ Sri Aurobindo, Collected Poems 7.5.65 - Form,
816:Each day was a spiritual romance, As if he was born into a bright new world; ~ Sri Aurobindo, Savitri 04.02 - The Growth of the Flame,
817:Regard the nation as a necessary unit but no more in a common humanity. ~ Sri Aurobindo, Karmayogin The Doctrine of Sacrifice,
818:Rely on the Mother always. ~ Sri Aurobindo, Letters on Yoga - III Experiences on the Subtle Physical,
819:Some day surelyThe world too shall be saved from death by love. ~ Sri Aurobindo, Collected Plays and Stories - II Act III,
820:The high meets the low, all is a single plan. ~ Sri Aurobindo, Savitri 07.06 - Nirvana and the Discovery of the All-Negating Absolute,
821:The Lord is there, not only in that self, but in Nature. ~ Sri Aurobindo, Essays on the Gita The Fullness of Spiritual Action,
822:The realisation of the Self as Sachchidananda is the aim of human existence. ~ Sri Aurobindo, Isha Upanishad Self-Realisation,
823:There knowledge needs not words to embody Idea; ~ Sri Aurobindo, Savitri The Yoga of the King,
824:The strength of Europe is in details, the strength of Asia in synthesis. ~ Sri Aurobindo, Bande Mataram - II The Asiatic Role,
825:This higher scheme of being is our causeAnd holds the key to our ascending fate; ~ Sri Aurobindo, Savitri 02.01 - The World-Stair,
826:What we call the Ignorance is a cloaked Knowledge. ~ Sri Aurobindo, Essays in Philosophy and Yoga 5.08 - Supermind and Mind of Light,
827:An all-inclusive concentration is the difficult achievement towards which we must labour ~ Sri Aurobindo, The Synthesis Of Yoga ,
828:A single word lets loose vast agencies;A casual act determines the world’s fate. ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
829:Brahman self-extended in Space and Time is the universe. ~ Sri Aurobindo, Isha Upanishad: Brahman Oneness of God and the World,
830:Colour was a visible tone of ecstasy. ~ Sri Aurobindo, Savitri The Eternal Day,
831:Fear is more even of a nervous sensation than an emotion. ~ Sri Aurobindo, The Synthesis Of Yoga 4.05 - The Instruments of the Spirit,
832:Grief too long continued does not help but delays the journey of the departed soul. ~ Sri Aurobindo, Letters on Yoga - I 3.04 - The Spirit in Spirit-Land after Death,
833:Identification with the body is an error, not an illusion. ~ Sri Aurobindo, Letters on Yoga - II The Adwaita of Shankaracharya,
834:In us the secret Spirit can inditeA page and summary of the Infinite, ~ Sri Aurobindo, Collected Poems 7.5.59 - The Hill-top Temple,
835:It was to amuse himself God made the world.For He was dull alone! ~ Sri Aurobindo, Collected Plays and Stories - II Act II,
836:Knowledge and Ignorance are in their nature subjective. ~ Sri Aurobindo, Letters on Yoga - III Inner Experience and Outer Life,
837:Nature creates and acts, the Soul enjoys her creation and action. ~ Sri Aurobindo, Essays on the Gita The Field and its Knower,
838:One of the two great steps in this Yoga is to take refuge in the Mother. ~ Sri Aurobindo, The Mother With Letters On The Mother ,
839:One who has made in sport the suns and seasMirrors in our being his immense caprice. ~ Sri Aurobindo, Collected Poems 7.5.37 - Lila,
840:Our human knowledge is a candle burntOn a dim altar to a sun-vast Truth. ~ Sri Aurobindo, Savitri 02.12 - The Heavens of the Ideal,
841:Rare is the cup fit for love’s nectar wine,As rare the vessel that can hold God’s birth; ~ Sri Aurobindo, Savitri 05.02 - Satyavan,
842:Rules us, who in the Brahmin and the dogCan, if He will, show equal godhead. ~ Sri Aurobindo, Collected Poems Baji Prabhou,
843:She made earth her home, for whom heaven was too small. ~ Sri Aurobindo, Savitri 02.11 - The Kingdoms and Godheads of the Greater Mind,
844:The Absolute is everywhere; it has to be seen and found everywhere. ~ Sri Aurobindo, The Synthesis Of Yoga 2.17 - The Soul and Nature,
845:The business of poetry is to express the soul of man to himself. ~ Sri Aurobindo, The Future Poetry The Ideal Spirit of Poetry,
846:The main business of the heart, its true function is love. ~ Sri Aurobindo, The Synthesis Of Yoga 4.14 - The Power of the Instruments,
847:The reason deals with the finite and is helpless before the infinite. ~ Sri Aurobindo, The Synthesis Of Yoga 2.22 - Vijnana or Gnosis,
848:There is a power in the idea—a force of which the idea is a shape. ~ Sri Aurobindo, Letters on Yoga - IV 4.22 - The supramental Thought and Knowledge,
849:There is a Power within that knows beyondOur knowings; we are greater than our thoughts, ~ Sri Aurobindo, Savitri 05.02 - Satyavan,
850:There is no I nor thou, but only one divine Self equal in all embodiments. ~ Sri Aurobindo, The Synthesis Of Yoga 2.05 - Renunciation,
851:The supreme greatness cannot come in poetry without the supreme beauty. ~ Sri Aurobindo, The Future Poetry The Victorian Poets,
852:The truth of ourselves lies within and not on the surface. ~ Sri Aurobindo, The Life Divine Delight of Existence,
853:The white spiritual touch,The calm that broods in the deep Infinite. ~ Sri Aurobindo, Savitri 10.03 - The Debate of Love and Death,
854:True knowledge is not attained by thinking. It is what you are; it is what you become. ~ A B Purani, EVENING TALKS WITH SRI AUROBINDO ,
855:Whoever is too great must lonely live.Adored he walks in mighty solitude; ~ Sri Aurobindo, Savitri 04.02 - The Growth of the Flame,
856:All she can do is marvellous in his sight:He revels in her, a swimmer in her sea, ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
857:A progressively perfect realisation in the body is the aim of human evolution. ~ Sri Aurobindo, Isha Upanishad Self-Realisation,
858:Aspiration is a call to the Divine, will is the pressure of the conscious force on Nature. ~ Sri Aurobindo, Letters On Yoga - II ,
859:Banish all thought from thee and be God’s void. ~ Sri Aurobindo, Savitri 07.06 - Nirvana and the Discovery of the All-Negating Absolute,
860:Division of consciousness is the basis of the Ignorance. ~ Sri Aurobindo, The Life Divine Supermind,
861:Every individual man must be in little what the Cosmos is in large. ~ Sri Aurobindo, Isha Upanishad The Eternal in His Universe,
862:Form has a certain fixity which limits. ~ Sri Aurobindo, The Renaissance in India A Rationalistic Critic on Indian Culture - VI,
863:It is not possible really to possess what is not-self to us. ~ Sri Aurobindo, Kena and Other Upanishads The Supramental Godhead,
864:Keep only my soul to adore eternallyAnd meet Thee in each form and soul of Thee. ~ Sri Aurobindo, Collected Poems 1.2.07 - Surrender,
865:Knowledge is the foundation of a constant living in the Divine. ~ Sri Aurobindo, The Synthesis Of Yoga 3.01 - Love and the Triple Path,
866:Love dies before the lover in our breast:Our joys are perfumes in a brittle vase. ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
867:Man’s consciousness can be nothing else than a form of Nature’s consciousness. ~ Sri Aurobindo, The Life Divine 1.10 - Conscious Force,
868:Men work almost always without knowing for what they have worked. ~ Sri Aurobindo, The Human Cycle The Peril of the World-State,
869:Night a path to unknown dawnsOr a dark clue to some diviner state. ~ Sri Aurobindo, Savitri 02.04 - The Kingdoms of the Little Life,
870:Obey thy nature and fulfil thy fate: Accept the difficulty and godlike toil ~ Sri Aurobindo, Savitri 03.04 - The Vision and the Boon,
871:Perfection is progressive, evolutive in Time. ~ Sri Aurobindo, The Synthesis Of Yoga 1.07 - Standards of Conduct and Spiritual Freedom,
872:Rhythm is the most potent, founding element of poetic expression. ~ Sri Aurobindo, The Future Poetry Recent English Poetry - II,
873:Rise with the world in thy bosom,O Word gathered into the heart of the Ineffable. ~ Sri Aurobindo, The Future Poetry the Ascent,
874:Spiritual power in the present creates material power in the future. ~ Sri Aurobindo, Bande Mataram - II One More for the Altar,
875:The God of Force, the God of Love are one;Not least He loves whom most He smites. ~ Sri Aurobindo, Collected Poems 4.2.04 - Epiphany,
876:The guru is always ready to give what can be given, if the disciple can receive. ~ Sri Aurobindo, Letters on Yoga - II 2.11 - The Guru,
877:The materialist idea mistakes a creation for the creative Power. ~ Sri Aurobindo, The Synthesis Of Yoga 2.01 - The Object of Knowledge,
878:The moon gliding amazed through heavenIn the uncertain wideness of the night. ~ Sri Aurobindo, Savitri 05.03 - Satyavan and Savitri,
879:Then with a magic transformation's speed They rushed into each other and grew one ~ Sri Aurobindo, Savitri 07.05 - The Finding of the Soul,
880:The poet is a magician who hardly knows the secret of his own spell. ~ Sri Aurobindo, The Future Poetry The Word and the Spirit,
881:The rational being is only a middle term of Nature’s evolution. ~ Sri Aurobindo, The Human Cycle The End of the Curve of Reason,
882:The world’s deep contrasts are but figures spunDraping the unanimity of the One. ~ Sri Aurobindo, Collected Poems Contrasts,
883:Too often here the careless Mother leavesHer chosen in the envious hands of Fate: ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
884:We must be governed by the guide within rather than by the opinions of men. ~ Sri Aurobindo, The Synthesis Of Yoga 2.05 - Renunciation,
885:What gives the force and joy of the work is however not physical but vital. ~ Sri Aurobindo, Letters on Yoga - II Work and Yoga,
886:Where there is no limitation, there can be no pain. ~ Sri Aurobindo, Kena and Other Upanishads The Philosophy of the Upanishads,
887:A deep spiritual calm no touch can swayUpholds the mystery of this Passion-play. ~ Sri Aurobindo, Collected Poems Life-Unity,
888:A figure in the ineffable Witness' shrine ~ Sri Aurobindo, Savitri The Yoga of the King The Yoga of the Spirits Freedom and Greatness,
889:Alone of gods Death loves not gifts: he visitsThe pure heart as the stained. ~ Sri Aurobindo, Collected Poems 10.03 - The Debate of Love and Death,
890:A mental knowledge can always be blinded by the tricks of the vital. ~ Sri Aurobindo, Letters on Yoga - IV 4.22 - The supramental Thought and Knowledge,
891:A perfected community also can exist only by the perfection of its individuals. ~ Sri Aurobindo, The Life Divine 2.28 - The Divine Life,
892:Calm heavens of imperishable Light,Illumined continents of violet peace, ~ Sri Aurobindo, Savitri The Glory and Fall of Life,
893:Climbed back from Time into undying Self, ~ Sri Aurobindo, Savitri The Yoga of the King The Yoga of the Spirits Freedom and Greatness,
894:Every stumble is a needed paceOn unknown routes to an unknowable goal. ~ Sri Aurobindo, Savitri 10.03 - The Debate of Love and Death,
895:Every symbol was a realityAnd brought the presence which had given it life. ~ Sri Aurobindo, Savitri 07.05 - The Finding of the Soul,
896:Form was a tenuous raiment of the soul: ~ Sri Aurobindo, Savitri The Eternal Day,
897:Imperfect is the joy not shared by all. ~ Sri Aurobindo, Savitri The Eternal Day,
898:In all action there is an imperative of existence that seeks to be fulfilled. ~ Sri Aurobindo, The Life Divine 2.27 - The Gnostic Being,
899:In the full realisation the body is within us, not we in it. ~ Sri Aurobindo, Letters on Yoga - II The Adwaita of Shankaracharya,
900:It is a truth of the Infinite, one in an infinite diversity. ~ Sri Aurobindo, The Life Divine 2.24 - The Evolution of the Spiritual Man,
901:It is the Infinite’s blind minute abode.In that small flaming chariot Shiva rides. ~ Sri Aurobindo, Collected Poems Electron,
902:It lived upon the margin of the Idea Protected by Ignorance as in a shell. ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
903:Men are fathers of their fate;They dig the prison, they the crown command. ~ Sri Aurobindo, Collected Poems Lines on Ireland,
904:Necessity is the child of the spirit’s free self-determination. ~ Sri Aurobindo, Essays in Philosophy and Yoga Karma and Freedom,
905:Of what use are the godsIf they crown not our just desires on earth? ~ Sri Aurobindo, Collected Plays and Stories - II Act I,
906:One must persist however long it takes, so only one can achieve. ~ Sri Aurobindo, Letters on Yoga - II 7.05 - Patience and Perseverance,
907:One should be able to see the faults of others without hatred. ~ Sri Aurobindo, Letters on Yoga - IV Problems in Human Relations,
908:Prakriti has to reveal itself as shakti of the Purusha. ~ Sri Aurobindo, The Synthesis Of Yoga 4.03 - The Psychology of Self-Perfection,
909:Taste is natural and quite permissible so long as one is not the slave of the palate. ~ Sri Aurobindo, Letters on Yoga - IV Food,
910:The calm delight that weds one soul to all,The key to the flaming doors of ecstasy. ~ Sri Aurobindo, Savitri 01.01 - The Symbol Dawn,
911:The characteristic of Life is desire and the instinct of possession. ~ Sri Aurobindo, The Human Cycle Civilisation and Barbarism,
912:The complete soul possesses all its self and all Nature. ~ Sri Aurobindo, Essays in Philosophy and Yoga 5.7.1.07 - Involution and Evolution,
913:The mind can hardly conceive unity except as an abstraction, a sum or a void. ~ Sri Aurobindo, Isha Upanishad The Worlds - Surya,
914:The sentinel love in man ever imaginesStrange perils for its object. ~ Sri Aurobindo, Collected Plays and Stories - II Act I,
915:The soul cannot act by itself, it can only act through Nature and her modes. ~ Sri Aurobindo, Essays on the Gita Above the Gunas,
916:The supreme Self is one, but the souls of the Self are many. ~ Sri Aurobindo, The Life Divine 2.24 - The Evolution of the Spiritual Man,
917:The true quiet is within and no other will give you the condition you want. ~ Sri Aurobindo, Letters on Yoga - II 1.3.03 - Quiet and Calm,
918:The wide-winged hymn of a great priestly windArose and failed upon the altar hills; ~ Sri Aurobindo, Savitri 01.01 - The Symbol Dawn,
919:Truth and error live always together in the human evolution. ~ Sri Aurobindo, The Life Divine 2.24 - The Evolution of the Spiritual Man,
920:Yoga of Bhakti is a matter of the heart and not of the intellect. ~ Sri Aurobindo, The Synthesis Of Yoga 3.02 - The Motives of Devotion,
921:You must know what you want and want it with your whole will. ~ Sri Aurobindo, Letters on Yoga - IV Wrong Movements of the Vital,
922:All error is a disfiguration of some misunderstood fragments of truth. ~ Sri Aurobindo, The Synthesis Of Yoga 4.12 - The Way of Equality,
923:All in thyself and thyself in all dwelling,Act in the world with thy being beyond it. ~ Sri Aurobindo, Collected Poems the Ascent,
924:All that we internally are is not ego, but consciousness, soul or spirit. ~ Sri Aurobindo, The Synthesis Of Yoga 1.08 - The Supreme Will,
925:All this infinite becoming is a birth of the Spirit into form. ~ Sri Aurobindo, Essays in Philosophy and Yoga 3.7.1.06 - The Ascending Unity,
926:A man must be strong and free in himself before he can live usefully for others. ~ Sri Aurobindo, Karmayogin Opinion and Comments,
927:A sincere heart is worth all the extraordinary powers in the world. ~ Sri Aurobindo, Letters on Yoga - I 5.4.02 - Occult Powers or Siddhis,
928:Errors are permitted to the mind because they open doors upon truth. ~ Sri Aurobindo, The Life Divine 2.12 - The Origin of the Ignorance,
929:Even the animal is more in touch with a certain harmony in things than man. ~ Sri Aurobindo, Letters on Yoga - I Science and Yoga,
930:God having entirely become Nature, Nature seeks to become progressively God. ~ Sri Aurobindo, The Life Divine 1.06 - Man in the Universe,
931:Is measured by the throbs of the soul’s pain, ~ Sri Aurobindo, Savitri 09.02 - The Journey in Eternal Night and the Voice of the Darkness,
932:Karma is only a machinery, it is not the fundamental cause of terrestrial existence. ~ Sri Aurobindo, Letters on Yoga - I 3.1.15 - Rebirth,
933:Nature must flower into artAnd science, or else wherefore are we men? ~ Sri Aurobindo, Collected Plays and Stories - II Act I,
934:Our consciousness a torch that plays Between the Abyss and a supernal Light. ~ Sri Aurobindo, Collected Poems Man of the Mediator,
935:The essence of consciousness is the power to be aware of itself and its objects. ~ Sri Aurobindo, The Life Divine 2.28 - The Divine Life,
936:The highest heavens of the cosmic plan are subject to a return to rebirth. ~ Sri Aurobindo, Essays on the Gita 2.03 - The Supreme Divine,
937:The ideal creates the means of attaining the ideal, if it is itself true. ~ Sri Aurobindo, Bande Mataram - II Ideals Face to Face,
938:The joy of the soul in the dualities is the secret of the mind’s pleasure in living. ~ Sri Aurobindo, Essays on the Gita 1.19 - Equality,
939:The malady of the world is that the individual cannot find his real soul. ~ Sri Aurobindo, The Life Divine 1.23 - The Double Soul in Man,
940:The mind is an inveterate divider of the indivisible. ~ Sri Aurobindo, The Synthesis Of Yoga 2.13 - The Difficulties of the Mental Being,
941:The miraculous Inconscient,A subtle wizard skilled, was at its task. ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
942:The original Desire born in the VoidPeered out. ~ Sri Aurobindo, Savitri The Yoga of the King,
943:The real difficulty is always in ourselves, not in our surroundings. ~ Sri Aurobindo, Early Cultural Writings The Real Difficulty,
944:The root of the past is the source from which the future draws its sap. ~ Sri Aurobindo, Bande Mataram - II 01.01 - The One Thing Needful,
945:This cosmic Nature’s balance is not oursNor the mystic measure of her need and use. ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
946:We must not only see God and embrace Him, but become that Reality. ~ Sri Aurobindo, The Synthesis Of Yoga 2.02 - The Status of Knowledge,
947:What is expressed is always only a part of what is behind. ~ Sri Aurobindo, Letters on Yoga - IV The Power of Expression and Yoga,
948:A dry and strong or even austere logic is not a key to Truth. ~ Sri Aurobindo, Letters on Poetry and Art Bertrand Russell,
949:And the Name, foundation of eternity, ~ Sri Aurobindo, Savitri The World of Falsehood,
950:A World-adventurer borne on Destiny’s wingGambles with death and triumph, joy and grief. ~ Sri Aurobindo, Collected Poems 7.5.37 - Lila,
951:Brahman is in this world to represent Itself in the values of Life. ~ Sri Aurobindo, The Life Divine 1.05 - The Destiny of the Individual,
952:Desire is limitation and insecurity in a hunger for pleasure and satisfaction. ~ Sri Aurobindo, The Synthesis Of Yoga 2.05 - Renunciation,
953:I have beheld the princes of the SunBurning in thousand-pillared homes of light. ~ Sri Aurobindo, Savitri 05.03 - Satyavan and Savitri,
954:It is the Absolute who is all these relativities. ~ Sri Aurobindo, The Life Divine The Progress to Knowledge - God,
955:I wear the face of Kali when I kill,I trample the corpses of the demon hordes. ~ Sri Aurobindo, Savitri 07.04 - The Triple Soul-Forces,
956:Life creates institutions; institutions do not create, but express and preserve life. ~ Sri Aurobindo, Karmayogin Passing Thoughts,
957:Life-force is the dynamisation of a consciousness which exceeds it. ~ Sri Aurobindo, The Synthesis Of Yoga 2.01 - The Object of Knowledge,
958:Love is a passion and it seeks for two things, eternity and intensity. ~ Sri Aurobindo, The Synthesis Of Yoga 3.03 - The Godward Emotions,
959:Man moves towards something which fulfils the universe by transcending it. ~ Sri Aurobindo, Isha Upanishad Knowledge and Ignorance,
960:Mind cannot possess the infinite, it can only suffer it or be possessed by it. ~ Sri Aurobindo, The Life Divine 1.18 - Mind and Supermind,
961:Moral evil is in reality a form of mental disease or ignorance. ~ Sri Aurobindo, The Life Divine Delight of Existence,
962:Music deepens the emotions and harmonises them with each other. ~ Sri Aurobindo, Early Cultural Writings The National Value of Art,
963:Neither the ethical being nor the aesthetic being is the whole man. ~ Sri Aurobindo, The Human Cycle Aesthetic and Ethical Culture,
964:No power can slay my soul; it lives in Thee.Thy presence is my immortality. ~ Sri Aurobindo, Collected Poems 1.18 - The Divine Worker,
965:One has not only to be sincere but to be faithful through all. ~ Sri Aurobindo, Letters on Yoga - II 1.4.01 - The Divine Grace and Guidance,
966:One who is not self-ruler, cannot be master of his surroundings. ~ Sri Aurobindo, The Synthesis Of Yoga 4.11 - The Perfection of Equality,
967:Perfect love is inconsistent with the admission of the motive of fear. ~ Sri Aurobindo, The Synthesis Of Yoga 3.03 - The Godward Emotions,
968:Reason can only establish half-lights and a provisional order. ~ Sri Aurobindo, The Human Cycle The Suprarational Ultimate of Life,
969:The infinity of the One pours itself out and possesses itself. ~ Sri Aurobindo, The Life Divine 2.15 - Reality and the Integral Knowledge,
970:The Master of man and his infinite Lover,He is close to our hearts, had we vision to see. ~ Sri Aurobindo, Collected Poems 3.1.02 - Who,
971:The physical consciousness is constitutionally ignorant. ~ Sri Aurobindo, Letters on Yoga - IV Difficulties of the Physical Nature,
972:The soul in man is greater than his fate: ~ Sri Aurobindo, Savitri The Eternal Day,
973:The strength of every particular individual is the strength of God and not his own. ~ Sri Aurobindo, Karmayogin Facts and Opinions,
974:The touch of his hands is the alchemist of a miraculous transformation. ~ Sri Aurobindo, The Synthesis Of Yoga The Mystery of Love,
975:The universe is an endless masquerade:For nothing here is utterly what it seems; ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
976:The way to liberation is to turn from the outward to the inward. ~ Sri Aurobindo, Essays on the Gita The Cloud of Unknowing and Other Works,
977:To whatsoever living form I turnI see my own body with another face. ~ Sri Aurobindo, Collected Poems The Indwelling Universal,
978:Transform reason into ordered intuition; let all thyself be light. This is thy goal. ~ Sri Aurobindo, Essays In Philosophy And Yoga ,
979:Yoga is the unravelling of the knot of Life’s difficulty. ~ Sri Aurobindo, The Synthesis Of Yoga 4.03 - The Psychology of Self-Perfection,
980:Yoga is the unravelling of the knot of Life’s difficulty. ~ Sri Aurobindo, The Synthesis Of Yoga 4.03 - The Psychology of Self-Perfection,
981:252. I have failed, thou sayest. Say rather that God is circling about towards His object. ~ Sri Aurobindo, Essays Divine And Human 3.1.10 - Karma,
982:265. Care not for time and success. Act out thy part, whether it be to fail or to prosper. ~ Sri Aurobindo, Essays Divine And Human 3.1.10 - Karma,
983:Above the world the world-creators stand,In the phenomenon see its mystic source. ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
984:An opulent beauty of passionate differenceThe recurring beat that moments God in Time. ~ Sri Aurobindo, Savitri 02.01 - The World-Stair,
985:As with the figure of a symbol danceThe screened Omniscient plays at Ignorance. ~ Sri Aurobindo, Collected Poems The Dual Being,
986:Bhakti and Karma cannot be perfect and enduring unless they are based upon Jnana. ~ Sri Aurobindo, Bande Mataram - I Bhawani Mandir,
987:Each finite thing I see is a façade;From its windows looks at me the Illimitable. ~ Sri Aurobindo, Collected Poems 7.5.56 - Omnipresence,
988:Fate revealed a chain of seeing Will; ~ Sri Aurobindo, Savitri The Yoga of the King,
989:Form cannot unveil the indwelling Power;Only it throws its symbols at our hearts. ~ Sri Aurobindo, Savitri 05.03 - Satyavan and Savitri,
990:Freedom and not a skilful subjection is the true means of mastery. ~ Sri Aurobindo, The Synthesis Of Yoga 0.02 - The Three Steps of Nature,
991:From light lips and casual thoughtsThe gods speak best as if by chance. ~ Sri Aurobindo, Collected Plays and Stories - II Act I,
992:God is Beauty and Delight hidden in the variation of his masks and forms. ~ Sri Aurobindo, The Human Cycle The Suprarational Beauty,
993:Heart feels for heart, limb cries for answering limb;All strives to enforce the unity all is. ~ Sri Aurobindo, Savitri 05.02 - Satyavan,
994:Here chaos sorts itself into a world, ~ Sri Aurobindo, Savitri The Yoga of the King,
995:Hidden in an earthly garment that survives,I am the worldless being vast and free. ~ Sri Aurobindo, Collected Poems Conscious Immortality,
996:If the body is left insufficiently nourished, it will think of food more than otherwise. ~ Sri Aurobindo, Letters on Yoga - IV Food,
997:Impose not on the mortal’s tremulous breastThe dire ordeal that foreknowledge brings; ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
998:INDIA MUST BE REBORN, BECAUSE HER REBIRTH IS DEMANDED BY THE FUTURE OF THE WORLD. ~ Sri Aurobindo, Bande Mataram - I Bhawani Mandir,
999:It is the mind that turns concrete realities into abstractions. ~ Sri Aurobindo, Letters on Yoga - III Experiences and Realisations,
1000:It is the Self who has become all these becomings. ~ Sri Aurobindo, The Life Divine The Progress to Knowledge - God,
1001:Man’s virtue, a coarse-spun ill-fitting dress,Apparels wooden images of Good; ~ Sri Aurobindo, Savitri 02.12 - The Heavens of the Ideal,
1002:Memory is only a process of consciousness, a utility. ~ Sri Aurobindo, The Life Divine Memory,
1003:Outward circumstances are only a cover for the real workings of the spirit. ~ Sri Aurobindo, The Synthesis Of Yoga Faith and Shakti,
1004:That is always the end at which we arrive and we can only escape it by refusing to complete the journey. ~ Sri Aurobindo, The Life Divine ,
1005:The destiny of India will not wait on the falterings and failings of individuals. ~ Sri Aurobindo, Bande Mataram - I Bhawani Mandir,
1006:The free spirit can stand fearless before even the biggest forces of Nature. ~ Sri Aurobindo, Letters on Yoga - I Morality and Yoga,
1007:The reason deals successfully only with the settled and the finite. ~ Sri Aurobindo, The Human Cycle The Reason as Governor of Life,
1008:The sattwic quality is a first mediator between the higher and the lower nature. ~ Sri Aurobindo, Essays on the Gita Deva and Asura,
1009:The truth above shall wake a nether truth, ~ Sri Aurobindo, Savitri The Eternal Day,
1010:To break up the form is to injure the spirit’s self-expression. ~ Sri Aurobindo, The Renaissance in India “Is India Civilised?” - I,
1011:Violence in ordinary Nature does not justify violence in a spiritual work. ~ Sri Aurobindo, Letters on Yoga - IV Anger and Violence,
1012:All grief is born of the shrinking of the ego from the contacts of existence. ~ Sri Aurobindo, Isha Upanishad Conclusion and Summary,
1013:All the terrestrial past of the world is there summarised in man. ~ Sri Aurobindo, Essays in Philosophy and Yoga 3.7.1.06 - The Ascending Unity,
1014:All we have done is ever still to do.All breaks and all renews and is the same. ~ Sri Aurobindo, Savitri 03.04 - The Vision and the Boon,
1015:A lying reality is falsehood’s crownAnd a perverted truth her richest gem. ~ Sri Aurobindo, Savitri 10.03 - The Debate of Love and Death,
1016:A pure intuition is a rare occurrence in our mental activity. ~ Sri Aurobindo, The Life Divine Supermind,
1017:... a shadow depends on light for its existence, but light does not depend for its existence on the shadow ~ Sri Aurobindo, The Life Divine ,
1018:Behind all eyes I meet Thy secret gazeAnd in each voice I hear Thy magic tune: ~ Sri Aurobindo, Collected Poems 7.5.61 - Because Thou Art,
1019:Earth’s pains were the ransom of its prisoned delight. ~ Sri Aurobindo, Savitri The Yoga of the King,
1020:For the most part men are the slaves of their associations. ~ Sri Aurobindo, Kena and Other Upanishads On Translating the Upanishads,
1021:Here dreadfully entangled love and hateMeet us blind wanderers mid the perils of Time. ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
1022:In a small corner of infinity,Our lives are inlets of an ocean’s force. ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
1023:It is only the Grace that can bring the real supramental change. ~ Sri Aurobindo, Letters on Yoga - I The Supramental Transformation,
1024:Kali (Iron Lords of Time)Am love, am passion; I create the world.I am the only Brahma. ~ Sri Aurobindo, Collected Poems Kama,
1025:Nothing happens in the cosmic playBut at its time and in its foreseen place. ~ Sri Aurobindo, Savitri The Destined Meeting-place,
1026:Ravenous waves that marchWith blue fierce nostrils quivering for prey, ~ Sri Aurobindo, Collected Plays and Stories - I Flower Adornment Sutra (Avatamsaka Sutra) Prologue,
1027:The ally who helps, may also covet. ~ Sri Aurobindo, Autobiographical Notes and Other Writings of Historical Interest To Motilal Roy,
1028:The beginning of wisdom, perfection and beatitude is the vision of the One. ~ Sri Aurobindo, Isha Upanishad Self-Realisation,
1029:The limbs were trembling densities of soul. ~ Sri Aurobindo, Savitri The Eternal Day,
1030:The nation must exist before it can sacrifice its interests for a higher good. ~ Sri Aurobindo, Karmayogin The Doctrine of Sacrifice,
1031:There can be no immortality of the body without supramentalisation. ~ Sri Aurobindo, Letters on Yoga - I Transformation and the Body,
1032:There is no body without soul, no body that is not itself a form of soul. ~ Sri Aurobindo, The Life Divine 2.20 - The Philosophy of Rebirth,
1033:The spiritual life of India is the first necessity of the world’s future. ~ Sri Aurobindo, Bande Mataram - II One More for the Altar,
1034:The Will is mightier than any law, fate or force. ~ Sri Aurobindo, Isha Upanishad The Ishavasyopanishad with a Commentary in English,
1035:Vainly man, crouched in his corner of safety, shrinks from the fatalLure of the Infinite. ~ Sri Aurobindo, Collected Poems 5.1.02 - Ahana,
1036:What the mind wants is not at all always what is intended in a larger purpose. ~ Sri Aurobindo, Letters on Yoga - I 5.4.01 - Occult Knowledge,
1037:What we call unconsciousness is simply other-consciousness. ~ Sri Aurobindo, The Synthesis Of Yoga 2.12 - The Realisation of Sachchidananda,
1038:Where there is not the personal egoism of the doer, desire becomes impossible. ~ Sri Aurobindo, Essays on the Gita 1.18 - The Divine Worker,
1039:Absolute equality is non-existent in this world. ~ Sri Aurobindo, The Human Cycle The Formation of the Nation-Unit - The Three Stages,
1040:A cricket’s rash and fiery single note,It marked with shrill melody night’s moonless hush ~ Sri Aurobindo, Savitri 02.14 - The World-Soul,
1041:All experience lies within us as passive or potential memory. ~ Sri Aurobindo, Early Cultural Writings A System of National Education,
1042:All world is expression or manifestation, creation by the Word. ~ Sri Aurobindo, The Secret of the Veda Brihaspati,
1043:An evil environment worsened evil souls: ~ Sri Aurobindo, Savitri The World of Falsehood,
1044:At the top of the head or above it is the right place for yogic concentration in reading or thinking. ~ Sri Aurobindo, Letters On Yoga - II ,
1045:Being dwelling in consciousness upon itself for bliss, this is the divine Tapas. ~ Sri Aurobindo, The Synthesis Of Yoga 2.04 - Concentration,
1046:But within there is a soul and above there is Grace. 'This is all you know or need to know' ~ Sri Aurobindo, Letters On Poetry And Art ,
1047:Cosmos cannot be governed by a Power that does not transcend cosmos. ~ Sri Aurobindo, Essays on the Gita 2.07 - The Supreme Word of the Gita,
1048:Democracy has travelled from the East to the West in the shape of Christianity. ~ Sri Aurobindo, Bande Mataram - II Asiatic Democracy,
1049:Error is continually the handmaid and pathfinder of Truth. ~ Sri Aurobindo, The Life Divine The Two Negations,
1050:For Life is Force and Force is Power and Power is Will and Will is the working of the Master-consciousness. ~ Sri Aurobindo, The Life Divine ,
1051:In a world of beings and momentary eventsWhere all must die to live and live to die. ~ Sri Aurobindo, Savitri 02.13 - In the Self of Mind,
1052:In its essentiality all is divine even if the form baffles or repels us. ~ Sri Aurobindo, The Life Divine 2.04 - The Divine and the Undivine,
1053:It is He in the sun who is ageless and deathless,And into the midnight His shadow is thrown. ~ Sri Aurobindo, Collected Poems 3.1.02 - Who,
1054:Which of Sri Aurobindo's books should I start with?The Life Divine.My blessings.11 March 1941 ~ The Mother, On Education ,
1055:Let us give joy to all, for joy is ours.For not for ourselves alone our spirits came ~ Sri Aurobindo, Savitri 12.01 - The Return to Earth,
1056:Look at the simplicity of the Truth with a straight and simple gaze. ~ Sri Aurobindo, Letters on Yoga - IV Depression and Despondency,
1057:Love in her was wider than the universe,The whole world could take refuge in her single heart. ~ Sri Aurobindo, Savitri 01.02 - The Issue,
1058:Man is constantly acting upon man both by the silent and the spoken word. ~ Sri Aurobindo, Kena and Other Upanishads The Supreme Word,
1059:Man’s natural joy of life is overcastAnd sorrow is his nurse of destiny. ~ Sri Aurobindo, Savitri 02.04 - The Kingdoms of the Little Life,
1060:Nobody can really help—only the Divine Grace. ~ Sri Aurobindo, Letters on Yoga - IV Interactions with Others and the Practice of Yoga,
1061:One can give not only one’s soul, but all one’s powers to the Divine. ~ Sri Aurobindo, Letters on Yoga - II 1.2.09 - Consecration and Offering,
1062:Our blind or erring government of life;A loose republic once of wants and needs. ~ Sri Aurobindo, Savitri 07.05 - The Finding of the Soul,
1063:Our works are part of an indivisible cosmic action. ~ Sri Aurobindo, The Synthesis Of Yoga 1.07 - Standards of Conduct and Spiritual Freedom,
1064:Out, out with the mind and its candle flares,Light, light the suns that never die. ~ Sri Aurobindo, Collected Poems Musa Spiritus,
1065:Purification is an essential means towards self-perfection. ~ Sri Aurobindo, The Synthesis Of Yoga 4.04 - The Perfection of the Mental Being,
1066:Scattered on sealed depths, her luminous smileKindled to fire the silence of the worlds. ~ Sri Aurobindo, Savitri 01.01 - The Symbol Dawn,
1067:The Dragon of the dark foundations keepsUnalterable the law of Chance and Death; ~ Sri Aurobindo, Savitri 03.04 - The Vision and the Boon,
1068:The eternal, the divine RealityHas faced itself with its own contraries. ~ Sri Aurobindo, Savitri 02.04 - The Kingdoms of the Little Life,
1069:The ethical ideality one of the master impulses of the cultured being. ~ Sri Aurobindo, The Human Cycle Aesthetic and Ethical Culture,
1070:The great rule of life is to have no schemes but one unalterable purpose. ~ Sri Aurobindo, Bande Mataram - II The Glory of God in Man,
1071:The hand that sent Jupiter spinning through heaven,Spends all its cunning to fashion a curl. ~ Sri Aurobindo, Collected Poems 3.1.02 - Who,
1072:The impossible is the hint of what shall be,Mortal the door to immortality. ~ Sri Aurobindo, Collected Poems Our godhead calls us,
1073:The soul does not move, but motion of Nature takes place in its perfect stillness. ~ Sri Aurobindo, Isha Upanishad The Isha Upanishad,
1074:Three fundamental aspects of the Divine - the Individual or Immanent, the Cosmic and the Transcendent ~ Sri Aurobindo, The Synthesis Of Yoga ,
1075:Through the shocks of difficulty and deathMan shall attain his godhead. ~ Sri Aurobindo, Collected Plays and Stories - I Flower Adornment Sutra (Avatamsaka Sutra) Prologue,
1076:Took the mind captive in its own net;His rigorous logic made the false seem true. ~ Sri Aurobindo, Savitri 02.07 - The Descent into Night,
1077:A great Negation was the Real’s faceProhibiting the vain process of Time: ~ Sri Aurobindo, Savitri 10.01 - The Dream Twilight of the Ideal,
1078:All force is power or means of a secret spirit. ~ Sri Aurobindo, The Renaissance in India A Rationalistic Critic on Indian Culture - V,
1079:A psychic fire within must be lit into which all is thrown with the Divine Name upon it. ~ Sri Aurobindo, The Synthesis Of Yoga ,
1080:Division ceased to be, for God was there. ~ Sri Aurobindo, Savitri The World of Falsehood,
1081:Each form and way of being has its own appropriate way of the delight of being. ~ Sri Aurobindo, The Life Divine 2.23 - Man and the Evolution,
1082:Every breath of life is a breath too of death. ~ Sri Aurobindo, Essays on the Gita 2.10 - The Vision of the World-Spirit - Time the Destroyer,
1083:For nothing have we learned, but still repeatOur stark misuse of self and others’ souls. ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
1084:From exchange we can rise to the highest possible idea of interchange. ~ Sri Aurobindo, Essays in Philosophy and Yoga Heraclitus - VII,
1085:His knowledge scans bright pebbles on the shoreOf the huge ocean of his ignorance. ~ Sri Aurobindo, Savitri 07.04 - The Triple Soul-Forces,
1086:If birth is a becoming, death also is a becoming, not by any means a cessation. ~ Sri Aurobindo, Essays on the Gita 2.03 - The Supreme Divine,
1087:Immensity was exceeded by a look,A Face revealed the crowded Infinite. ~ Sri Aurobindo, Savitri 03.02 - The Adoration of the Divine Mother,
1088:In each success a seed of failure lurks. ~ Sri Aurobindo, Savitri The Yoga of the King,
1089:In spite of death and evil circumstanceA will to live persists, a joy to be. ~ Sri Aurobindo, Savitri 10.03 - The Debate of Love and Death,
1090:In vain was my prison of separate body made;His occult presence burns in every cell. ~ Sri Aurobindo, Collected Poems 7.5.56 - Omnipresence,
1091:Life is not entirely real until it opens into the sense of the infinite. ~ Sri Aurobindo, Essays on the Gita 1.13 - The Lord of the Sacrifice,
1092:Nationalism tempered by expediency is like the French despotism tempered by epigrams. ~ Sri Aurobindo, Karmayogin Opinion and Comments,
1093:Nationalism tempered by expediency is like the French despotism tempered by epigrams. ~ Sri Aurobindo, Karmayogin Opinion and Comments,
1094:Our hidden centres of celestial forceOpen like flowers to a heavenly atmosphere. ~ Sri Aurobindo, Savitri 02.12 - The Heavens of the Ideal,
1095:Our mind perhaps deceives us with its wordsAnd gives the name of doom to our own choice; ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
1096:Pain affects us more intensely because it is abnormal to our being. ~ Sri Aurobindo, The Life Divine Delight of Existence,
1097:Pass slowly through that perilous space,A prayer upon his lips and the great Name. ~ Sri Aurobindo, Savitri 02.07 - The Descent into Night,
1098:Self-blame and self-condemnation, are the beginning of true ethics. ~ Sri Aurobindo, The Life Divine Delight of Existence,
1099:The darkness was the Omnipotent’s abode,Hood of omniscience, a blind mask of God. ~ Sri Aurobindo, Collected Poems The Inconscient,
1100:The difference between knowledge and ignorance is a grace of the Spirit. ~ Sri Aurobindo, The Synthesis Of Yoga 1.11 - The Master of the Work,
1101:The English Bible is a translation, but it ranks among the finest pieces of literature in the world. ~ Sri Aurobindo, Letters on Poetry and Art ,
1102:The finite is a circumstance and not a contradiction of the infinite. ~ Sri Aurobindo, The Life Divine 2.06 - Reality and the Cosmic Illusion,
1103:The idea is a mighty force, even when it has no physical power behind it. ~ Sri Aurobindo, Karmayogin: The Right of Association Speech,
1104:The plants are very psychic, but they can express it only by silence and beauty. ~ Sri Aurobindo, Letters on Yoga - I Science and Yoga,
1105:The violent and hungry hounds of painTravelled through his body biting as they passed ~ Sri Aurobindo, Savitri 08.03 - Death in the Forest,
1106:To be by oneself very much needs a certain force of inner life. ~ Sri Aurobindo, Letters on Yoga - II Asceticism and the Integral Yoga,
1107:We are not the body, but the body is still something of ourselves. ~ Sri Aurobindo, Letters on Yoga - II The Adwaita of Shankaracharya,
1108:Whatever is mechanical and artificial is inoperative for good. ~ Sri Aurobindo, Early Cultural Writings A System of National Education,
1109:What help is in prevision to the driven?Safe doors cry opening near, the doomed pass on. ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
1110:A Light there is that leads, a Power that aids; Unmarked, unfelt it sees in him and acts: ~ Sri Aurobindo, Savitri 03.04 - The Vision and the Boon,
1111:All here is a mystery of contraries:Darkness a magic of self-hidden Light. ~ Sri Aurobindo, Savitri 10.01 - The Dream Twilight of the Ideal,
1112:All life is a Yoga of Nature seeking to manifest God within itself. ~ Sri Aurobindo, The Synthesis Of Yoga 0.05 - The Synthesis of the Systems,
1113:All light is but a flash from his closed eyes: ~ Sri Aurobindo, Savitri The Eternal Day,
1114:Both the Being and the Becoming are truths of one absolute Reality. ~ Sri Aurobindo, The Life Divine 2.15 - Reality and the Integral Knowledge,
1115:But like a shining answer from the gods Approached through sun-bright spaces Savitri. ~ Sri Aurobindo, Savitri 04.03 - The Call to the Quest,
1116:Desire is the root of all sorrow, disappointment, affliction. ~ Sri Aurobindo, The Synthesis Of Yoga Purification - The Lower Mentality,
1117:Destruction is the first condition of progress. ~ Sri Aurobindo, Essays on the Gita 2.10 - The Vision of the World-Spirit - Time the Destroyer,
1118:Earth’s grain that needs the sap of pleasure and tearsRejected the undying rapture’s boon: ~ Sri Aurobindo, Savitri 01.01 - The Symbol Dawn,
1119:Even the most successful victor receives much from the vanquished. ~ Sri Aurobindo, The Renaissance in India “Is India Civilised?” - II,
1120:Even the profoundest and surest political instinct is not wisdom. ~ Sri Aurobindo, The Human Cycle Ancient and Modern Methods of Empire,
1121:For the key is hid and by the Inconscient kept; The secret God beneath the threshold dwells. ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
1122:God prepares, but He does not hasten the ripening of the fruit before its season. ~ Sri Aurobindo, Karmayogin The Doctrine of Sacrifice,
1123:Heaven ever young and earth too firm and oldDelay the heart by immobility: ~ Sri Aurobindo, Savitri 10.01 - The Dream Twilight of the Ideal,
1124:He mastered the tides of Nature with a look:He met with his bare spirit naked Hell. ~ Sri Aurobindo, Savitri 02.07 - The Descent into Night,
1125:He puts on joy and sorrow like a robeAnd drinks experience like a strengthening wine. ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
1126:His pains are her means to grow, to see and feel;His death assists her immortality. ~ Sri Aurobindo, Savitri 07.04 - The Triple Soul-Forces,
1127:I guide man to the path of the DivineAnd guard him from the red Wolf and the Snake. ~ Sri Aurobindo, Savitri 07.04 - The Triple Soul-Forces,
1128:It is forces that effect great political changes, not moral sentiments or vague generosities. ~ Sri Aurobindo, Karmayogin The Elections,
1129:Logic can serve any turn proposed to it by the mind’s preferences. ~ Sri Aurobindo, Letters on Poetry and Art Bertrand Russell,
1130:Love fulfilled does not exclude knowledge, but itself brings knowledge. ~ Sri Aurobindo, The Synthesis Of Yoga 3.01 - Love and the Triple Path,
1131:One who has shaped this world is ever its lord:Our errors are his steps upon the way. ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
1132:Only what the man admires and accepts, becomes part of himself; ~ Sri Aurobindo, Early Cultural Writings A System of National Education,
1133:Our earth is a fragment and a residue;Her power is packed with the stuff of greater worlds ~ Sri Aurobindo, Savitri 02.01 - The World-Stair,
1134:Poetry is a highly charged power of aesthetic expression of the soul of man. ~ Sri Aurobindo, The Future Poetry New Birth or Decadence?,
1135:Poetry too is an interpreter of truth, but in the forms of an innate beauty. ~ Sri Aurobindo, The Future Poetry New Birth or Decadence?,
1136:Purification is not complete till it brings about liberation. ~ Sri Aurobindo, The Synthesis Of Yoga 4.04 - The Perfection of the Mental Being,
1137:Selfishness is to live for oneself and not for something greater than the self. ~ Sri Aurobindo, Letters on Yoga - IV Ego and Its Forms,
1138:Sometimes we know them leastWhom most we love and constantly consort with. ~ Sri Aurobindo, Collected Plays and Stories - I Act III,
1139:Sri Aurobindo is constantly among us and reveals himself to those who are ready to see and hear him. ~ The Mother, Words Of The Mother I ,
1140:The human mind’s picture of heaven is the incessant repetition of an eternal monotone. ~ Sri Aurobindo, The Life Divine 2.28 - The Divine Life,
1141:The severest school of anarchism rejects all compromise with communism. ~ Sri Aurobindo, The Human Cycle The End of the Curve of Reason,
1142:The soul is seated within and impervious to the shocks of external events. ~ Sri Aurobindo, Essays on the Gita The Field and its Knower,
1143:This is sure that he and she are one;Even when he sleeps, he keeps her on his breast: ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
1144:Those whom the Force has touched and taken up, belong thenceforth to the Divine. ~ Sri Aurobindo, Letters on Yoga - II 1.4.02 - The Divine Force,
1145:Thought was not there but a knowledge near and oneSeized on all things by a moved identity. ~ Sri Aurobindo, Savitri 02.14 - The World-Soul,
1146:To clear the vital, you must get out of it all compromise with falsehood. ~ Sri Aurobindo, Letters on Yoga - IV The Nature of the Vital,
1147:To get rid of mortal body is not to get rid of mortal mind. ~ Sri Aurobindo, The Synthesis Of Yoga 2.13 - The Difficulties of the Mental Being,
1148:Tranquillity is a sign of increasing self-mastery and purity. ~ Sri Aurobindo, The Synthesis Of Yoga 2.25 - The Higher and the Lower Knowledge,
1149:34. O Thou that lovest, strike! If Thou strike me not now, I shall know that Thou lovst me not. ~ Sri Aurobindo, Essays Divine And Human 4.1 - Jnana,
1150:Action solves the difficulties which action creates. Inaction can only paralyse and slay. ~ Sri Aurobindo, Karmayogin Facts and Opinions,
1151:All is one Being, one Consciousness, one even in infinite multiplicity. ~ Sri Aurobindo, The Life Divine 2.06 - Reality and the Cosmic Illusion,
1152:A spark of the eternal Fire, it cameTo build a house in Matter for the Unborn. ~ Sri Aurobindo, Collected Poems The Miracle of Birth,
1153:Beauty and happiness are her native right,And endless Bliss is her eternal home. ~ Sri Aurobindo, Savitri The Glory and Fall of Life,
1154:Each nation is a Shakti or power of the evolving spirit in humanity. ~ Sri Aurobindo, The Renaissance in India “Is India Civilised?” - I,
1155:Eternity drew close disguised as LoveAnd laid its hand upon the body of Time. ~ Sri Aurobindo, Savitri 02.09 - The Paradise of the Life-Gods,
1156:Even Good she makes a hook to drag to Hell. ~ Sri Aurobindo, Savitri The World of Falsehood,
1157:Every man is knowingly or unknowingly the instrument of a universal Power. ~ Sri Aurobindo, The Synthesis Of Yoga 1.11 - The Master of the Work,
1158:Evil deforms and disguises good. ~ Sri Aurobindo, The Life Divine 2.16 - The Integral Knowledge and the Aim of Life; Four Theories of Existence,
1159:Here in a difficult half-finished worldIs a slow toiling of unconscious Powers ~ Sri Aurobindo, Savitri 02.02 - The Kingdom of Subtle Matter,
1160:Here where our half-lit ignorance skirts the gulfsOn the dumb bosom of the ambiguous earth, ~ Sri Aurobindo, Savitri 01.01 - The Symbol Dawn,
1161:He wades through mud to reach the Wonderful,And does what Matter must or Spirit can. ~ Sri Aurobindo, Collected Poems 7.4.01 - Man the Enigma,
1162:In the country of the lotus of the headWhich thinking mind has made its busy space, ~ Sri Aurobindo, Savitri 07.05 - The Finding of the Soul,
1163:It entered the mystic lotus in her head,A thousand-petalled home of power and light. ~ Sri Aurobindo, Savitri 09.01 - Towards the Black Void,
1164:It is on the Silence behind the cosmos that all the movement of the universe is supported. ~ Sri Aurobindo, Letters on Yoga - II the Silence,
1165:It is possible to be one with all, yet above all. ~ Sri Aurobindo, Essays on the Gita 2.11 - The Vision of the World-Spirit - The Double Aspect,
1166:It is the idea which expresses itself in matter and takes to itself bodies. ~ Sri Aurobindo, Karmayogin: The Right of Association Speech,
1167:It is the spirit within and not the mind without that is the fount of poetry. ~ Sri Aurobindo, The Future Poetry New Birth or Decadence?,
1168:It is the tears, the bloodProdigally spent that build a nation’s greatness. ~ Sri Aurobindo, Collected Plays and Stories - I Act III,
1169:Knowledge must be aggressive, if it wishes to survive and perpetuate itself. ~ Sri Aurobindo, The Human Cycle Civilisation and Barbarism,
1170:Man, sole awake in an unconscious world,Aspires in vain to change the cosmic dream. ~ Sri Aurobindo, Savitri 03.04 - The Vision and the Boon,
1171:Mind as we know it is a power of the Ignorance seeking for Truth. ~ Sri Aurobindo, The Life Divine Supermind,
1172:Mind is not the destined archangel of the transformation. ~ Sri Aurobindo, The Human Cycle The Necessity of the Spiritual Transformation,
1173:Mystic daughter of Delight,Life, thou ecstasy,Let the radius of thy flightBe eternity. ~ Sri Aurobindo, Collected Poems 1.06 - The Transformation of Dream Life,
1174:Naked my spirit from its vestures stands;I am alone with my own self for space. ~ Sri Aurobindo, Collected Poems The Self’s Infinity,
1175:Not for a changeless littleness were you meant,Not for vain repetition were you built ~ Sri Aurobindo, Savitri 04.03 - The Call to the Quest,
1176:One Brahman, one reality in Self and Nature is the object of all knowledge. ~ Sri Aurobindo, Essays on the Gita The Field and its Knower,
1177:Our human ignorance moves towards the TruthThat Nescience may become omniscient, ~ Sri Aurobindo, Savitri The Glory and Fall of Life,
1178:Our thoughts;Where a free Wisdom works, they seek for a rule. ~ Sri Aurobindo, Savitri 02.11 - The Kingdoms and Godheads of the Greater Mind,
1179:Poems in largeness cast like moving worldsAnd metres surging with the ocean’s voice ~ Sri Aurobindo, Savitri 04.02 - The Growth of the Flame,
1180:That which we call ourselves is only a trembling ray on the surface. ~ Sri Aurobindo, The Life Divine Delight of Existence,
1181:The Absolute is beyond stability and movement as it is beyond unity and multiplicity. ~ Sri Aurobindo, The Life Divine 1.09 - The Pure Existent,
1182:The ethical imperative comes not from around, but from within him and above him. ~ Sri Aurobindo, The Human Cycle The Suprarational Good,
1183:The Immobile’s ocean-silence saw him pass, ~ Sri Aurobindo, Savitri The Yoga of the King,
1184:The Immobile’s ocean-silence saw him pass, ~ Sri Aurobindo, Savitri The Yoga of the King,
1185:The mysterious and unchanging changeOf the persistent movement we call Time ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
1186:The world has three layers, infra-ethical, ethical and supra-ethical. ~ Sri Aurobindo, The Life Divine Delight of Existence,
1187:To know we have to go within ourselves and see with an inner knowledge. ~ Sri Aurobindo, The Life Divine Memory,
1188:To see things as parts, as incomplete elements is a lower analytic knowledge. ~ Sri Aurobindo, The Synthesis Of Yoga 2.17 - The Soul and Nature,
1189:We must rest at nothing less than the All, nothing short of the utter transcendence. ~ Sri Aurobindo, The Synthesis Of Yoga 2.05 - Renunciation,
1190:When darkness was blind and engulfed within darkness,He was seated within it immense and alone. ~ Sri Aurobindo, Collected Poems 3.1.02 - Who,
1191:Cessation of thought and other vibrations is the climax of the inner silence. ~ Sri Aurobindo, Letters on Yoga - IV 4.22 - The supramental Thought and Knowledge,
1192:Chaff are men’s armiesThreshed by the flails of Fate; ‘tis the soul of the hero that conquers. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
1193:Climbing from Nature’s deep surrendered heartIt blooms for ever at the feet of God, ~ Sri Aurobindo, Savitri 02.12 - The Heavens of the Ideal,
1194:Death is only a shedding of the body, not a cessation of the personal existence. ~ Sri Aurobindo, Letters on Himself and the Ashram 3.04 - The Spirit in Spirit-Land after Death,
1195:Death lay beneath him like a gate of sleep. ~ Sri Aurobindo, Savitri The Yoga of the King,
1196:Each member of our being has its own proper principles of purification. ~ Sri Aurobindo, The Synthesis Of Yoga 2.03 - The Purified Understanding,
1197:I, Earth, have a deeper power than Heaven;My lonely sorrow surpasses its rose-joys. ~ Sri Aurobindo, Collected Poems The Life Heavens,
1198:If it be true that the Self alone exists, it must be also true that all is the Self. ~ Sri Aurobindo, The Life Divine 1.04 - Reality Omnipresent,
1199:If you desire only the Divine, there is an absolute certitude that you will reach the Divine. ~ Sri Aurobindo, Letters on Yoga - II Baha i Faith,
1200:In the inconscient dreadful dumb AbyssAre heard the heart-beats of the Infinite. ~ Sri Aurobindo, Collected Poems 7.5.The Unseen Infinite,
1201:In the night a million stars ariseTo watch us with their ancient friendly eyes. ~ Sri Aurobindo, Collected Poems Perigone Prologuises,
1202:It is the resurgence of the barbarian in ourselves, in civilised man, that is the peril. ~ Sri Aurobindo, The Life Divine 2.28 - The Divine Life,
1203:Law and Process are one side of our existence. ~ Sri Aurobindo, The Life Divine Rebirth and Other Worlds; Karma,
1204:Love and serve men, but beware lest thou desire their approbation. Obey rather God within thee. ~ Sri Aurobindo, Essays Divine And Human Bhakti,
1205:No action, however vast, exhausts the original power from which it proceeds. ~ Sri Aurobindo, The Life Divine 2.12 - The Origin of the Ignorance,
1206:Our body is an epitome of some Vast    That masks its presence by our humanness. ~ Sri Aurobindo, Collected Poems 7.5.59 - The Hill-top Temple,
1207:Our ego is only a face of the universal being and has no separate existence. ~ Sri Aurobindo, The Life Divine 2.04 - The Divine and the Undivine,
1208:Poet, who first with skill inspired did teachGreatness to our divine Bengali speech. ~ Sri Aurobindo, Collected Poems Madhusudan Dutt,
1209:Shuddered in silence as obscurely stirOcean’s dim fields delivered to the moon. ~ Sri Aurobindo, Savitri 10.03 - The Debate of Love and Death,
1210:Sri Aurobindo is in the subtle physical, you can meet him when you sleep, if you know how to go there. ~ The Mother, Words Of The Mother I ,
1211:The blue sea dances like a girlWith sapphire and with pearlCrowning her locks. ~ Sri Aurobindo, Collected Poems Songs to Myrtilla,
1212:The genius of Japan lies in imitation and improvement, that of India in origination. ~ Sri Aurobindo, Bande Mataram - II The Asiatic Role,
1213:The heart of man is nearer to the Truth than his intelligence. ~ Sri Aurobindo, The Renaissance in India Indian Spirituality and Life - I,
1214:There is a need within the soul of man    The splendours of the surface never sate. ~ Sri Aurobindo, Collected Poems 7.5.28 - The Greater Plan,
1215:There was no second, it had no partner or peer;Only itself was real to itself. ~ Sri Aurobindo, Savitri 03.01 - The Pursuit of the Unknowable,
1216:The separate self must melt or be rebornInto a Truth beyond the mind’s appeal. ~ Sri Aurobindo, Savitri 03.01 - The Pursuit of the Unknowable,
1217:The spiritual is the one truth of which all others are the veiled aspects ~ Sri Aurobindo, The Human Cycle The End of the Curve of Reason,
1218:The white passion of God-ecstasyThat laughs in the blaze of the boundless heart of Love. ~ Sri Aurobindo, Savitri 02.13 - In the Self of Mind,
1219:Think of your work only when it is being done, not before and not after. ~ Sri Aurobindo, Letters on Yoga - II Practical Concerns in Work,
1220:Through all its differences and discords humanity is striving to become one. ~ Sri Aurobindo, Karmayogin: The Right of Association Speech,
1221:Thy golden Light came down into my feet;My earth is now Thy playfield and Thy seat. ~ Sri Aurobindo, Collected Poems 7.5.26 - The Golden Light,
1222:Time voyages with Thee upon its prow,—And all the future’s passionate hope is Thou. ~ Sri Aurobindo, Collected Poems 7.5.61 - Because Thou Art,
1223:Until man in his heart is ready, a profound change of the world conditions cannot come. ~ Sri Aurobindo, The Human Cycle Internationalism,
1224:All things are wrapped in the dynamic One:A subtle link of union joins all life. ~ Sri Aurobindo, Savitri 02.02 - The Kingdom of Subtle Matter,
1225:A rose of splendour on a tree of dreams,The face of Dawn out of mooned twilight grew. ~ Sri Aurobindo, Savitri 07.05 - The Finding of the Soul,
1226:A vast Unknown is round us and within;All things are wrapped in the dynamic One: ~ Sri Aurobindo, Savitri 02.02 - The Kingdom of Subtle Matter,
1227:Behind all intelligent action there must be an intelligent will. ~ Sri Aurobindo, The Synthesis Of Yoga 2.14 - The Passive and the Active Brahman,
1228:By the swift vibration of a nerveLinks its mechanic throbs to light and love. ~ Sri Aurobindo, Savitri 02.04 - The Kingdoms of the Little Life,
1229:Even wisdom, hewer of the roads of God,Is a partner in the deep disastrous game: ~ Sri Aurobindo, Savitri 10.03 - The Debate of Love and Death,
1230:Her spirit, guilty of being, wandered doomed, Moving for ever through eternal Night. ~ Sri Aurobindo, Savitri 10.01 - The Dream Twilight of the Ideal,
1231:Immeasurable ecstasy where TimeAnd Space have fainted in a swoon sublime! ~ Sri Aurobindo, Collected Poems 5.2.02 - The Meditations of Mandavya,
1232:It is the soul within us that decides, that makes our history, that determines Fate. ~ Sri Aurobindo, Bande Mataram - II The 7th of August,
1233:Krishna and Radha for ever entwined in bliss,The Adorer and Adored self-lost and one. ~ Sri Aurobindo, Savitri 07.05 - The Finding of the Soul,
1234:Man is at present only partly liberated from the animal involution. ~ Sri Aurobindo, The Synthesis Of Yoga The Gradations of the Supermind,
1235:Nations that conquer widest, perish first, Sapped by the hate of an uneasy world. ~ Sri Aurobindo, Collected Plays and Stories - I Act III,
1236:No man is simply good or simply bad; every man is a mixture of contraries. ~ Sri Aurobindo, The Life Divine 2.03 - The Eternal and the Individual,
1237:One must lose one’s little lower self to find the greater self. ~ Sri Aurobindo, The Synthesis Of Yoga 1.13 - The Supermind and the Yoga of Works,
1238:Our mind is a house haunted by the slain past,Ideas soon mummified, ghosts of old truths, ~ Sri Aurobindo, Savitri 02.13 - In the Self of Mind,
1239:Our rapture here is short before we goTo other sweetness on some rarer height ~ Sri Aurobindo, Collected Plays and Stories - II Act II,
1240:Renunciation is to go to the extreme, but also enjoyment is to be equally integral. ~ Sri Aurobindo, Isha Upanishad Conclusion and Summary,
1241:Science and Philosophy are never entirely dispassionate and disinterested. ~ Sri Aurobindo, The Human Cycle The Reason as Governor of Life,
1242:That which refuses to give itself, is still the food of the cosmic Powers ~ Sri Aurobindo, The Secret of the Veda 2 - Other Hymns to Agni,
1243:The human mind is an instrument not of truth but of ignorance and error. ~ Sri Aurobindo, Letters on Yoga - IV Problems in Human Relations,
1244: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,
1245:The lyrical impulse is the original and spontaneous creator of the poetic form, ~ Sri Aurobindo, The Future Poetry The Form and the Spirit,
1246:The outward and the immediate are our field,The dead past is our background and support; ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
1247:The true knowledge is truth of existence, satyam, not mere truth of form or appearance. ~ Sri Aurobindo, Isha Upanishad The Worlds - Surya,
1248:The very first necessity for spiritual perfection is a perfect equality. ~ Sri Aurobindo, The Synthesis Of Yoga 4.11 - The Perfection of Equality,
1249:To the natural unredeemed economic man beauty is a thing otiose or a nuisance. ~ Sri Aurobindo, The Human Cycle Civilisation and Barbarism,
1250:A divided nature is the worst possible condition for this path. ~ Sri Aurobindo, Letters on Himself and the Ashram Acceptance as a Disciple,
1251:A divine life in a divine body is the formula of the ideal that we envisage. ~ Sri Aurobindo, Essays in Philosophy and Yoga 5.03 - The Divine Body,
1252:All relations of Soul and Nature are circumstances in the eternity of Brahman. ~ Sri Aurobindo, Essays on the Gita The Field and its Knower,
1253:Ananda is the true creative principle. For all takes birth from this divine Bliss. ~ Sri Aurobindo, The Synthesis Of Yoga 2.24 - Gnosis and Ananda,
1254:As if in a rock-temple’s solitude hid,God’s refuge from an ignorant worshipping world, ~ Sri Aurobindo, Savitri 07.05 - The Finding of the Soul,
1255:Death is but changing of our robes to waitIn wedding garments at the Eternal’s gate. ~ Sri Aurobindo, Collected Poems The Fear of Death,
1256:Democracy is impossible without a demos, a people politically awake and active. ~ Sri Aurobindo, Bande Mataram - II Oligarchy or Democracy?,
1257:Doves crowded the grey musing cornicesLike sculptured postures of white-bosomed peace. ~ Sri Aurobindo, Savitri 07.05 - The Finding of the Soul,
1258:God to the soul that sees is the path and God is the goal of his journey. ~ Sri Aurobindo, Essays on the Gita The Cloud of Unknowing and Other Works,
1259:Heaven’s call is rare, rarer the heart that heeds. ~ Sri Aurobindo, Savitri The Eternal Day,
1260:I give peace to the humble and the great,And shed my grace on the foolish and the wise. ~ Sri Aurobindo, Savitri 07.04 - The Triple Soul-Forces,
1261:I make even sin and error stepping-stonesAnd all experience a long march towards Light. ~ Sri Aurobindo, Savitri 07.04 - The Triple Soul-Forces,
1262:Impassive, I bear each act and thought and mood:Time traverses my hushed infinitude. ~ Sri Aurobindo, Collected Poems The Cosmic Spirit,
1263:In a flaming moment of apocalypseThe Incarnation thrust aside its veil. ~ Sri Aurobindo, Savitri 10.04 - The Dream Twilight of the Earthly Real,
1264:In all very great drama the true movement and result is psychological. ~ Sri Aurobindo, The Future Poetry The Course of English Poetry - II,
1265:It is in the silence of the mind that the strongest and freest action can come. ~ Sri Aurobindo, Letters on Yoga - IV 4.22 - The supramental Thought and Knowledge,
1266:Love of the world, the mask, must change into the love of God, the Truth. ~ Sri Aurobindo, Essays on the Gita The Cloud of Unknowing and Other Works,
1267:Man needs freedom of thought and life and action in order that he may grow. ~ Sri Aurobindo, The Human Cycle The End of the Curve of Reason,
1268:Material universe a form and movement of the Spirit. ~ Sri Aurobindo, The Renaissance in India A Rationalistic Critic on Indian Culture - V,
1269:My ear is leaned to the cry of the oppressed,I topple down the thrones of tyrant kings. ~ Sri Aurobindo, Savitri 07.04 - The Triple Soul-Forces,
1270:Not alone the mind in its troubleGod beholds, but the spirit behind that has joy of the torture. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
1271:Purification and freedom are the indispensable antecedents of perfection. ~ Sri Aurobindo, The Synthesis Of Yoga 4.10 - The Elements of Perfection,
1272:She must change the rags of the past so that her beauty may be readorned. ~ Sri Aurobindo, Bande Mataram - II Swaraj and the Coming Anarchy,
1273:Spiritual truth is a truth of the spirit, not a truth of the intellect. ~ Sri Aurobindo, The Life Divine 2.24 - The Evolution of the Spiritual Man,
1274:The individual is a self-expression of the universal and the transcendent. ~ Sri Aurobindo, The Life Divine 2.06 - Reality and the Cosmic Illusion,
1275:The intellect too exclusively developed misses what the heart has to offer. ~ Sri Aurobindo, The Synthesis Of Yoga 3.01 - Love and the Triple Path,
1276:The malady of mind,Its pang of thought, its quest for the aim of life. ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
1277:The patterns of thinking of a little groupFixed a traditional behaviour’s law. ~ Sri Aurobindo, Savitri 02.04 - The Kingdoms of the Little Life,
1278:To see all things as oneself and to see all things in God and God in all things. ~ Sri Aurobindo, The Synthesis Of Yoga 4.12 - The Way of Equality,
1279:Without individual growth there can be no real and permanent good of all. ~ Sri Aurobindo, The Human Cycle The Inadequacy of the State Idea,
1280:Above blind fate and the antagonist powersMoveless there stands a high unchanging Will; ~ Sri Aurobindo, Savitri 03.04 - The Vision and the Boon,
1281:All possible knowledge is knowledge within the power of humanity. ~ Sri Aurobindo, The Life Divine The Two Negations,
1282:All the physical senses have their corresponding powers in the psychical being. ~ Sri Aurobindo, The Synthesis Of Yoga The Supramental Sense,
1283:All the play in this world is based on a certain relative free will in the individual being. ~ Sri Aurobindo, Letters on Yoga - II 1.2.07 - Surrender,
1284:All the play in this world is based on a certain relative free will in the individual being. ~ Sri Aurobindo, Letters on Yoga - II 1.2.07 - Surrender,
1285:All things are there as the spirit’s powers and means and forms of manifestation. ~ Sri Aurobindo, The Life Divine 2.20 - The Philosophy of Rebirth,
1286:All things attained by man have been only a possibility in their earlier stages. ~ Sri Aurobindo, Letters on Yoga - I 4.1.01 - The Intellect and Yoga,
1287:Always he journeys, but nowhere arrives; He would guide the world, himself he cannot guide ... ~ Sri Aurobindo, Savitri 03.04 - The Vision and the Boon,
1288:Ananda is the secret principle of all being and the support of all activity of being. ~ Sri Aurobindo, The Life Divine 2.23 - Man and the Evolution,
1289:An imperfection dogs our highest strength;Portions and pale reflections are our share. ~ Sri Aurobindo, Savitri 02.12 - The Heavens of the Ideal,
1290:A thinking animal, Nature’s struggling lord,Has made of her his nurse and tool and slave ~ Sri Aurobindo, Savitri 07.04 - The Triple Soul-Forces,
1291:Compression without removal often increases the force of these things instead of destroying them. ~ Sri Aurobindo, Letters on Yoga - IV Food,
1292:Ego-centrism is our rock of safety against the cosmic and the infinite, our defence. ~ Sri Aurobindo, The Life Divine 1.23 - The Double Soul in Man,
1293:God’s valet moves away these living dollsTo quite another room and better play. ~ Sri Aurobindo, Collected Plays and Stories - II Act II,
1294:He has need of darkness to perceive some lightAnd need of grief to feel a little bliss. ~ Sri Aurobindo, Savitri 03.04 - The Vision and the Boon,
1295:In the silence and not in the thought we shall find the Self. ~ Sri Aurobindo, The Synthesis Of Yoga 2.08 - The Release from the Heart and the Mind,
1296:In Yoga friendship can remain, but attachment has to fall away. ~ Sri Aurobindo, Letters on Yoga - IV Human Relations and the Spiritual Life,
1297:It is God-realisation and God-expression which is the object of our Yoga. ~ Sri Aurobindo, The Synthesis Of Yoga The Nature of the Supermind,
1298:Its certitudes are relative and for the most part precarious certainties. ~ Sri Aurobindo, The Synthesis Of Yoga The Nature of the Supermind,
1299:Its disguises are endless and it will cling to every shred of possible self-concealment. ~ Sri Aurobindo, The Synthesis Of Yoga 2.05 - Renunciation,
1300:Like the sweet kindly earth whose patient loveEmbraces even our faults and sins. ~ Sri Aurobindo, Collected Plays and Stories - I Act II,
1301:Man as a whole is always a complex being, even man savage or degenerate. ~ Sri Aurobindo, The Human Cycle The Infrarational Age of the Cycle,
1302:Pain and suffering are necessary results of the Ignorance in which we live. ~ Sri Aurobindo, Letters on Yoga - IV Depression and Despondency,
1303:Perfection comes by renunciation of desires and surrender to a higher Will. ~ Sri Aurobindo, Letters on Yoga - II Practical Concerns in Work,
1304:Reason only gives to Force the plan of its action and a system to administer. ~ Sri Aurobindo, The Human Cycle The Curve of the Rational Age,
1305:Science is a light within a limited room, not the sun which illumines the world. ~ Sri Aurobindo, Bande Mataram - II The Glory of God in Man,
1306:Self-fulfilment by self-immolation, to grow by giving is the universal law. ~ Sri Aurobindo, The Secret of the Veda 2 - Other Hymns to Agni,
1307:She builds, she breaks,She thrones, she slays, as needed for her harmony. ~ Sri Aurobindo, Collected Plays and Short Stories - I Act One,
1308:Silence of the being is the first natural aim of the Yoga. ~ Sri Aurobindo, Letters on Yoga - III Progressive Stages of Meditation on Emptiness,
1309:Strength men desire in their masters;All men worship success and in failure and weakness abandon. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
1310:The divine detachment must be the foundation for a divine participation in Nature. ~ Sri Aurobindo, Essays on the Gita 2.04 - The Secret of Secrets,
1311:The heart’s love allies itself readily with a vital desire in the body. ~ Sri Aurobindo, The Synthesis Of Yoga 4.05 - The Instruments of the Spirit,
1312:The highest spiritual truth can be lived, can be seen, but can only be partially stated. ~ Sri Aurobindo, Essays on the Gita 2.01 - The Two Natures,
1313:The idea is only a partial expression of the spirit. ~ Sri Aurobindo, The Renaissance in India A Rationalistic Critic on Indian Culture - VI,
1314:The lotus of the eternal knowledge and the eternal perfection is a bud closed and folded up within us. ~ Sri Aurobindo, The Synthesis Of Yoga ,
1315:The phantom of a dark and evil startGhostlike pursues all that we dream and do. ~ Sri Aurobindo, Savitri 02.04 - The Kingdoms of the Little Life,
1316:The soul can grow against or even by a material destiny that is adverse. ~ Sri Aurobindo, Letters on Yoga - I 06.01 - The Word of Fate,
1317:A certain kind of Agnosticism is the final truth of all knowledge. ~ Sri Aurobindo, The Life Divine The Two Negations,
1318:A Light there is that leads, a Power that aids;Unmarked, unfelt it sees in him and acts. ~ Sri Aurobindo, Savitri 03.04 - The Vision and the Boon,
1319:All birth is a progressive self-finding, a means of self-realisation. ~ Sri Aurobindo, Essays in Philosophy and Yoga 5.7.1.07 - Involution and Evolution,
1320:All on one plan was shaped and standardisedUnder a dark dictatorship’s breathless weight. ~ Sri Aurobindo, Savitri 02.07 - The Descent into Night,
1321:An animal creature wonderfully human,A charm and miracle of fur-footed Brahman, ~ Sri Aurobindo, Collected Poems 7.6.09 - Despair on the Staircase,
1322:A silence in the noise of earthly thingsImmutably revealed the secret Word, ~ Sri Aurobindo, Savitri 04.01 - The Birth and Childhood of the Flame,
1323:A silence in the noise of earthly thingsImmutably revealed the secret Word, ~ Sri Aurobindo, Savitri 04.01 - The Birth and Childhood of the Flame,
1324:As the height draws the low ever to climb,As the breadths draw the small to adventure vast. ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
1325:A Word is spoken or a Light is shown,A moment sees, the ages toil to express. ~ Sri Aurobindo, Savitri 03.02 - The Adoration of the Divine Mother,
1326:Because of that all this exists, but that does not exist because of all this. ~ Sri Aurobindo, The Synthesis Of Yoga 2.15 - The Cosmic Consciousness,
1327:Bondage and freedom are states of the outer mind, not of the inner spirit. ~ Sri Aurobindo, Isha Upanishad A Commentary on the Isha Upanishad,
1328:Earth-existence cannot be the result of the human mind which is itself the result of earth-existence. ~ Sri Aurobindo, The Life Divine The Nature of Consciousness: Essays on the Unity of Mind and Matter,
1329:Ego is the most formidable of the knots which keep us tied to the Ignorance. ~ Sri Aurobindo, The Life Divine 2.11 - The Boundaries of the Ignorance,
1330:Form is delimitation—Name and Shape out of the vast illimitable Truth of infinite existence. ~ Sri Aurobindo, The Life Divine 1.13 - The Divine Maya,
1331:Grief dies soon in the tired human heart;Soon other guests the empty chambers fill. ~ Sri Aurobindo, Savitri 10.03 - The Debate of Love and Death,
1332:Nobody can become more than human if he refuses to make a sacrifice of his ego. ~ Sri Aurobindo, Letters on Yoga - IV The Nature of the Vital,
1333:One is not bound to tell everything to everybody—it might often do more harm than good. ~ Sri Aurobindo, Letters on Yoga - IV Speech and Yoga,
1334:Pain and suffering are a perverse and contrary term of the delight of existence. ~ Sri Aurobindo, The Life Divine 2.04 - The Divine and the Undivine,
1335:Pain is the hammer of the Gods to break A dead resistance in the mortals heart, ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
1336:Peace, purity and silence can be felt in all material things—for the Divine Self is there in all. ~ Sri Aurobindo, Letters on Yoga - II the Divine Peace,
1337:Reason stops short of the Divine and only compromises with the problems of life. ~ Sri Aurobindo, The Human Cycle Religion as the Law of Life,
1338:The conscious Force that acts in Nature’s breast,A dark-robed labourer in the cosmic scheme ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
1339:The Divine meets us in many aspects and to each of them knowledge is the key. ~ Sri Aurobindo, The Synthesis Of Yoga 3.01 - Love and the Triple Path,
1340:The emergence of the Purusha is the beginning of liberation. ~ Sri Aurobindo, Letters on Yoga - III Inner Detachment and the Witness Attitude,
1341:The exceptional individual is the future type, the forerunner. ~ Sri Aurobindo, The Human Cycle The Necessity of the Spiritual Transformation,
1342:The high gods look on man and watch and chooseToday’s impossibles for the future’s base. ~ Sri Aurobindo, Savitri 03.04 - The Vision and the Boon,
1343:The objective is created as a ground of manifestation for the subjective. ~ Sri Aurobindo, The Life Divine 2.15 - Reality and the Integral Knowledge,
1344:There is Law, but there is also spiritual freedom. ~ Sri Aurobindo, The Life Divine Rebirth and Other Worlds; Karma,
1345:The Spirit manifest as Intelligence is the basis of the world. ~ Sri Aurobindo, Essays in Philosophy and Yoga 1.13 - The Stress of the Hidden Spirit,
1346:Unborn I sit, timeless, intangible:All things are shadows in my tranquil glass. ~ Sri Aurobindo, Collected Poems The Indwelling Universal,
1347:What the instincts and impulses seek after, the reason labours to make us understand. ~ Sri Aurobindo, The Human Cycle The Suprarational Good,
1348:Where life and being are a sacramentOffered to the Reality beyond, ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
1349:All ways can lead to the Supermind, just as all ways can lead to the Divine. ~ Sri Aurobindo, Letters on Yoga - II Bhakti Yoga and Vaishnavism,
1350:Always it is the individual who progresses and compels the rest to progress. ~ Sri Aurobindo, The Human Cycle The Inadequacy of the State Idea,
1351:A mental control can only be a control, not a cure. ~ Sri Aurobindo, The Life Divine The Origin and Remedy of Falsehood,
1352:A slowly changing order binds our will. This is our doom until our souls are free. ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
1353:As rain-thrashed mire the marvel of the rose,Earth waits that distant marvel to disclose. ~ Sri Aurobindo, Collected Poems The Silver Call,
1354:Authors of earth’s high change, to you it is givenTo cross the dangerous spaces of the soul ~ Sri Aurobindo, Savitri 04.03 - The Call to the Quest,
1355:A Witness dwells within our secrecies,The incarnate Godhead in the body of man. ~ Sri Aurobindo, Collected Poems 7.5.29 - The Universal Incarnation,
1356:Birth is the first spiritual mystery of the physical universe, death is the second. ~ Sri Aurobindo, The Life Divine 2.20 - The Philosophy of Rebirth,
1357:Born politicians do not care to outpace by too great a stride the speedily accomplishable fact. ~ Sri Aurobindo, Karmayogin Facts and Opinions,
1358:Chit is an action of Being, not of the Void. What it sees, that becomes. ~ Sri Aurobindo, Isha Upanishad: Brahman Oneness of God and the World,
1359:(Darshan Message) Sri Aurobindo's message is an immortal sunlight radiating over the future. 15 August 1972 1wordlist AUTHORS BOOKS-INFO cats CHEATSHEETS COMMANDS d20 dc-empty define-1355 DICTIONARIES DICTIONARIES-2020-03-23 DOCS.RACKET DOCS.RACKET_W_LINKS goodreads_books_data goodreads_books_data-raw GRAMMER input.su keys keys_2020-03-29 keys_2020-06-04 keys_2020-06-05 keys_2020-06-27 keys-2020-08-14 keys-2020-10-13 keys.bak-2020-02-11 keys-bak-2020-09-14 LISTS MEDIA_LISTS MEM_AUDIO_199 most new_keys_subject_tagged new_keys_subject_tagged.php_tagged new_keys_subject_tagged_r NEWLIB PARTIAL_FORMATTED plants PROGRAMS QUOTES RESUMES sedrnS19w sss_7418_2019-12-18 style.css subjects subjects_wo_periods syn syn1 synonyms temp temp1 temp_11 test5 thedbs.zip todo twitter_full_s TWITTER-RIPS VG WEB_ADDRESSES WIKI wikit_list.su wordincarnate_SA_4500 wordincarnate_SA_clean wordincarnate_SA_clean2 WORDLIST wordlist wordlist (3rd copy) wordlist (another copy) wordlist-broken maybe wordlist-config wordlist (copy) wordlist-ru wordlist-temp wordlist-u ZZ ~ The Mother, Words Of The Mother I ,
1360:Each language is the sign and power of the soul of the people which naturally speaks it. ~ Sri Aurobindo, The Human Cycle Diversity in Oneness,
1361:Even his petty world man cannot rule.We fear, we blame; life wantons her own way, ~ Sri Aurobindo, Collected Plays and Stories - II Act II,
1362:Even oneness is a representation and exists in relation to multiplicity. ~ Sri Aurobindo, Isha Upanishad: Brahman Oneness of God and the World,
1363:Falsehood deforms and disguises truth. ~ Sri Aurobindo, The Life Divine 2.16 - The Integral Knowledge and the Aim of Life; Four Theories of Existence,
1364:However man's mind may tire or fail his flesh, A will prevails cancelling his conscious choice . ~ Sri Aurobindo, Savitri 03.04 - The Vision and the Boon,
1365:Kings are men,And they are set above their fellow-mortalsTo serve us, friends. ~ Sri Aurobindo, Collected Plays and Stories - I Act IV,
1366:Knowledge ends not in these surface powersThat live upon a ledge in the Ignorance ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
1367:My love is not a hunger of the heart, My love is not a craving of the flesh; It came to me from God, to God returns. ~ Sri Aurobindo, The Divine Plan ,
1368:Offer, first, all your actions as a sacrifice to the Highest and the One in you and to the Highest and the One in the world; ~ Sri Aurobindo, (CWSA 19) ,
1369:Our hearts clutch at a forfeited heavenly bliss. ~ Sri Aurobindo, Savitri The Yoga of the King,
1370:Prakriti is the action of the All-conscient. ~ Sri Aurobindo, The Life Divine 2.13 - Exclusive Concentration of Consciousness-Force and the Ignorance,
1371:Space is a bar twixt our ankles,Time is a weight that we drag and the scar of the centuries rankles ~ Sri Aurobindo, Collected Poems 5.1.02 - Ahana,
1372:The chain of Karma only binds the movement of Nature and not the soul. ~ Sri Aurobindo, Isha Upanishad: The Inhabiting Godhead Life and Action,
1373:The characteristic law of Spirit is self-existent perfection and immutable infinity. ~ Sri Aurobindo, The Synthesis Of Yoga 0.03 - The Threefold Life,
1374:The cosmos is eternally one and many and does not by becoming cease to be one. ~ Sri Aurobindo, Essays in Philosophy and Yoga Heraclitus - III,
1375:The outer life-result can only endure if it is founded on inner realities. ~ Sri Aurobindo, The Human Cycle The Suprarational Ultimate of Life,
1376:The reason meant for nearness to the godsAnd uplift to heavenly scale by the touch of mind ~ Sri Aurobindo, Savitri 02.07 - The Descent into Night,
1377:The soul attracted leaned to the Abyss: It longed for the adventure of Ignorance ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
1378:The vital can take part in a movement but it must not be in control. ~ Sri Aurobindo, Letters on Yoga - IV The Vital and Other Levels of Being,
1379:We are the future’s greatness, therefore oweSome duty to the grandeurs of the past. ~ Sri Aurobindo, Collected Plays and Stories - I Act I,
1380:Without Socialism democracy would remain a tendency that never reached its fulfilment. ~ Sri Aurobindo, Bande Mataram - II Caste and Democracy,
1381:All Yoga is a seeking after the Divine, a turn towards union with the Eternal. ~ Sri Aurobindo, Essays on the Gita 2.07 - The Supreme Word of the Gita,
1382:A mistake must always be acknowledged and corrected. ~ Sri Aurobindo, Letters on Poetry and Art General Comments on some Criticisms of the Poem,
1383:But once the hidden doors are flung apartThen the veiled king steps out in Nature’s front; ~ Sri Aurobindo, Savitri 07.05 - The Finding of the Soul,
1384:But the blind nether forces still have powerAnd the ascent is slow and long is Time. ~ Sri Aurobindo, Collected Plays and Stories - I Act V,
1385:Force and Love united and both illumined by Knowledge fulfil God in the world. ~ Sri Aurobindo, The Secret of the Veda 2 - Other Hymns to Agni,
1386:Forewilled by the gods, Alexander,All things happen on earth and yet we must strive who are mortals, ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
1387:God being Supreme Wisdom uses everything for His supreme purposes and out of evil cometh good. ~ Sri Aurobindo, Karmayogin Opinion and Comments,
1388:Inexhaustible energy is an excellent thing, but not an energy without discipline. ~ Sri Aurobindo, Letters on Yoga - IV The Nature of the Vital,
1389:Intellectual sympathy can only draw together, the sympathy of the heart can alone unite. ~ Sri Aurobindo, Karmayogin “Swaraj” and the Musulmans,
1390:In this rude combat with the fate of manThy smile within my heart makes all my strength; ~ Sri Aurobindo, Collected Poems 1.18 - The Divine Worker,
1391:Liberty is at once the condition of vigorous variation and the condition of self-finding. ~ Sri Aurobindo, The Human Cycle Diversity in Oneness,
1392:Life’s contraries were lovers or natural friendsAnd her extremes keen edges of harmony: ~ Sri Aurobindo, Savitri The Glory and Fall of Life,
1393:Love illuminated fulfils the harmony which is the goal of the divine movement. ~ Sri Aurobindo, The Secret of the Veda 2 - Other Hymns to Agni,
1394:O Thou who climb’dst to mind from the dull stone,Face now the miracled summits still unwon. ~ Sri Aurobindo, Collected Poems Evolution - II,
1395:Our ordinary intellectual notions are a stumbling-block in the way of knowledge. ~ Sri Aurobindo, The Synthesis Of Yoga 2.02 - The Status of Knowledge,
1396:Our Spirit, our Self must be greater than its Karma. ~ Sri Aurobindo, The Life Divine Rebirth and Other Worlds; Karma,
1397:Our whole being ought to demand God and not only our illumined eye of knowledge. ~ Sri Aurobindo, The Synthesis Of Yoga 2.02 - The Status of Knowledge,
1398:Philosophy and religion are the soul of Indian culture. ~ Sri Aurobindo, The Renaissance in India A Rationalistic Critic on Indian Culture - II,
1399:Reason is poised above a dim abyssAnd stands at last upon a plank of doubt. ~ Sri Aurobindo, Savitri 10.04 - The Dream Twilight of the Earthly Real,
1400:Repentance even helps provided it does not bring discouragement or depression. ~ Sri Aurobindo, Letters on Yoga - IV Depression and Despondency,
1401:She needs the spur of pleasure and of painAnd the native taste of suffering and unrest: ~ Sri Aurobindo, Savitri The Glory and Fall of Life,
1402:Sincerity ::: To allow no part of the being to contradict the highest aspiration towards the Divine ~ Sri Aurobindo, Letters On Yoga - II Agenda Vol 5,
1403:The best expenditure of energy is that which flows easily without effort at all. ~ Sri Aurobindo, Letters on Yoga - II The Divine Force in Work,
1404:The Divine is ultimately self-revealed in both man and Nature. ~ Sri Aurobindo, The Life Divine The Progress to Knowledge - God,
1405:The infinite can only be reached after we have grown in the finite. ~ Sri Aurobindo, The Renaissance in India Indian Spirituality and Life - IV,
1406:The psychic sorrow which does not disturb or depress but rather liberates the vital. ~ Sri Aurobindo, Letters on Yoga - II Jainism and Buddhism,
1407:There is nothing which is exclusively spirit or exclusively matter. ~ Sri Aurobindo, Kena and Other Upanishads The Philosophy of the Upanishads,
1408:The rejection of the object ceases to be necessary when the object can no longer ensnare us ~ Sri Aurobindo, The Synthesis Of Yoga 2.05 - Renunciation,
1409:There work was play and play the only work,The tasks of heaven a game of godlike might: ~ Sri Aurobindo, Savitri The Glory and Fall of Life,
1410:The stars marched on their long sentinel routesPointing their spears through the infinitudes: ~ Sri Aurobindo, Savitri 05.03 - Satyavan and Savitri,
1411:The very idea of energy in action carries with it the idea of energy abstaining from action. ~ Sri Aurobindo, The Life Divine 1.09 - The Pure Existent,
1412:Thought is only a scout and pioneer; it can guide but not command or effectuate. ~ Sri Aurobindo, The Synthesis Of Yoga 2.01 - The Object of Knowledge,
1413:Truth! Seldom with her bright and burning wandShe touches the unwilling lips of men ~ Sri Aurobindo, Collected Plays and Stories - II Act I,
1414:A death that eats and eating is devoured,This is the brutal image of the world. ~ Sri Aurobindo, Collected Poems 5.2.02 - The Meditations of Mandavya,
1415:All consciousness is one, but in action it takes on many movements. ~ Sri Aurobindo, The Synthesis Of Yoga The Supramental Thought and Knowledge,
1416:All human imaginations indeed correspond to some reality or real possibility. ~ Sri Aurobindo, The Synthesis Of Yoga 2.19 - The Planes of Our Existence,
1417:Also to think too much of the hostile Powers is to bring in their atmosphere. ~ Sri Aurobindo, Letters on Yoga - IV Dealing with Hostile Attacks,
1418:A revolutionary mysticism which seems to be the present drive of the Time Spirit. ~ Sri Aurobindo, The Human Cycle The Curve of the Rational Age,
1419:At last the soul turns to eternal things, In every shrine it cries for the clasp of God ~ Sri Aurobindo, Savitri 10.03 - The Debate of Love and Death,
1420:Below him lay like gleaming jewelled thoughtsRapt dreaming cities of Gandharva kings. ~ Sri Aurobindo, Savitri 02.09 - The Paradise of the Life-Gods,
1421:By having patience under all kinds of pressure you lay the foundations of peace. ~ Sri Aurobindo, Letters on Yoga - II 7.05 - Patience and Perseverance,
1422:By the flame one enjoys a treasure that verily increases day by day, glorious, most full of hero-power. ~ Sri Aurobindo, Hymns To The Mystic Fire ,
1423:Early dawns cannot endure in their purity, so long as the race is not ready. ~ Sri Aurobindo, The Human Cycle The Infrarational Age of the Cycle,
1424:For joy and not for sorrow earth was madeAnd not as a dream in endless suffering Time. ~ Sri Aurobindo, Savitri 10.03 - The Debate of Love and Death,
1425:In the castle of the lotus twixt the browsWhence it shoots the arrows of its sight and will ~ Sri Aurobindo, Savitri 07.05 - The Finding of the Soul,
1426:Into inertia revolution sinks,In a new dress the old resumes its role; ~ Sri Aurobindo, Savitri 02.10 - The Kingdoms and Godheads of the Little Mind,
1427:It is a spiritual, an inner freedom that can alone create a perfect human order. ~ Sri Aurobindo, The Human Cycle The End of the Curve of Reason,
1428:Kama (Desire)My desireTakes many forms; I change and wheel and race,And with Me runs creation. ~ Sri Aurobindo, Collected Poems Kama,
1429:Life only is, or death is life disguised,—Life a short death until by life we are surprised. ~ Sri Aurobindo, Collected Poems 3.1.17 - Life and Death,
1430:Like common men he lived to whom the rayOf a new sun but brings another dayUnmeaning. ~ Sri Aurobindo, Collected Poems Khaled of the Sea,
1431:Look round and thou wilt see a world on guard.All life here armoured walks, shut in. ~ Sri Aurobindo, Collected Plays and Stories - II Act I,
1432:Mental knowledge is not an integral but always a partial knowledge. ~ Sri Aurobindo, The Synthesis Of Yoga The Supramental Thought and Knowledge,
1433:My mind has left its prison-camp of brain;It pours, a luminous sea from spirit heights. ~ Sri Aurobindo, Collected Poems The Inner Sovereign,
1434:My vast transcendence holds the cosmic whirl;I am hid in it as in the sea a pearl. ~ Sri Aurobindo, Collected Poems The Indwelling Universal,
1435:Not by Reason was creation madeAnd not by Reason can the Truth be seen ~ Sri Aurobindo, Savitri 02.10 - The Kingdoms and Godheads of the Little Mind,
1436:One must learn to speak the truth alone if one is to succeed truly in changing the nature. ~ Sri Aurobindo, Letters on Yoga - IV Speech and Yoga,
1437:Our mortal vision peers with ignorant eyes;It has no gaze on the deep heart of things. ~ Sri Aurobindo, Savitri 10.03 - The Debate of Love and Death,
1438:So long as one is not free from the ego sense, there can be no real freedom. ~ Sri Aurobindo, The Synthesis Of Yoga 4.08 - The Liberation of the Spirit,
1439:The characteristic energy of bodily Life is not so much in progress as in persistence. ~ Sri Aurobindo, The Synthesis Of Yoga 0.03 - The Threefold Life,
1440:The divine Maya comprehends Vidya as well as Avidya, the Knowledge as well as the Ignorance. ~ Sri Aurobindo, The Life Divine 1.18 - Mind and Supermind,
1441:The evolution of the being of gnosis would be followed by an evolution of the being of bliss. ~ Sri Aurobindo, The Life Divine 2.27 - The Gnostic Being,
1442:The gunas have to be transcended if we would arrive at spiritual perfection. ~ Sri Aurobindo, The Synthesis Of Yoga 4.09 - The Liberation of the Nature,
1443:The passion of oneness two hearts are this momentDenies the steps of death for ever. ~ Sri Aurobindo, Collected Plays and Stories - I Act II,
1444:There is a consciousness in each physical thing with which one can communicate. ~ Sri Aurobindo, Letters on Yoga - II Practical Concerns in Work,
1445:The will of a single hero can breathe courage into the hearts of a million cowards. ~ Sri Aurobindo, Early Cultural Writings The Real Difficulty,
1446:Time and Space that are the conceptual movement and extension of the Godhead in us. ~ Sri Aurobindo, Essays on the Gita 2.08 - God in Power of Becoming,
1447:To perish is better for man or for nationNobly in battle, nor end disgraced by disease or subjection. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
1448:To the material man the living progressive thinker is an ideologue, dreamer or madman. ~ Sri Aurobindo, The Synthesis Of Yoga 0.03 - The Threefold Life,
1449:Vain are human power and human loveTo break earth’s seal of ignorance and death; ~ Sri Aurobindo, Savitri 03.02 - The Adoration of the Divine Mother,
1450:Weird ran the road which like fear hasteningTowards that of which it has most terror, passed ~ Sri Aurobindo, Savitri 09.01 - Towards the Black Void,
1451:Yon mountain-peak or some base valley clod,‘Tis one to the heaven-sailing star above ~ Sri Aurobindo, Collected Plays and Stories - II Act I,
1452:A civilisation is to be judged by the power of its ideas. ~ Sri Aurobindo, The Renaissance in India A Rationalistic Critic on Indian Culture - VI,
1453:A formless yearning passions in man’s heart,A cry is in his blood for happier things ~ Sri Aurobindo, Savitri 02.04 - The Kingdoms of the Little Life,
1454:Aggression must be successful and creative if the defence is to be effective. ~ Sri Aurobindo, The Renaissance in India “Is India Civilised?” - I,
1455:A lamp of symbol lighting hidden truthImaged to her the world’s significance. ~ Sri Aurobindo, Savitri 07.02 - The Parable of the Search for the Soul,
1456:A perfected human world cannot be created by men or composed of men who are themselves imperfect. ~ Sri Aurobindo, The Life Divine 2.28 - The Divine Life,
1457:At last the soul turns to eternal things,In every shrine it cries for the clasp of God. ~ Sri Aurobindo, Savitri 10.03 - The Debate of Love and Death,
1458:Called back her thoughts from speech to sit withinIn a deep room in meditation’s house. ~ Sri Aurobindo, Savitri 10.03 - The Debate of Love and Death,
1459:Delight of the heart in God is the whole constituent and essence of true Bhakti. ~ Sri Aurobindo, Essays on the Gita 2.07 - The Supreme Word of the Gita,
1460:Dwell far above the laws that govern menAnd are not to be mapped by mortal judgments. ~ Sri Aurobindo, Collected Plays and Stories - I Act II,
1461:Freedom, love and spiritual knowledge raise us from mortal nature to immortal being. ~ Sri Aurobindo, Essays on the Gita The Field and its Knower,
1462:God exists in Himself and not by virtue of the cosmos or of man. ~ Sri Aurobindo, The Life Divine The Progress to Knowledge - God,
1463:God in thy victory, God in thy defeat, God in thy very death & torture, - God who will not be defeated & who cannot die. ~ Sri Aurobindo, Isha Upanishad ,
1464:God transcends world and is not bound by any law of Nature. He uses laws, laws do not use Him. ~ Sri Aurobindo, Isha Upanishad The Isha Upanishad,
1465:Ideal dreams,Those intimate transmuters of earth’s signsThat make known things a hint of unseen spheres ~ Sri Aurobindo, Savitri 05.02 - Satyavan,
1466:Immortal pleasure cleansed him in its wavesAnd turned his strength into undying power. ~ Sri Aurobindo, Savitri 02.09 - The Paradise of the Life-Gods,
1467:In the silence of the self there is no time—it is akāla. ~ Sri Aurobindo, Letters on Yoga - III Experiences of the Self,
1468:It is to make the yoga the ideal of human life that India rises today. ~ Sri Aurobindo, Essays in Philosophy and Yoga 1.01 - The Ideal of the Karmayogin,
1469:Its absence left the greatest actions dull,Its presence made the smallest seem divine. ~ Sri Aurobindo, Savitri 03.01 - The Pursuit of the Unknowable,
1470:Knowledge of facts is a poor thing if one cannot see their true significance. ~ Sri Aurobindo, Letters on Yoga - IV The Place of Study in Sadhana,
1471:Knowledge of facts is a poor thing if one cannot see their true significance. ~ Sri Aurobindo, Letters on Yoga - IV The Place of Study in Sadhana,
1472:Love is in its nature the desire to give oneself to others and to receive others in exchange. ~ Sri Aurobindo, The Life Divine 1.21 - The Ascent of Life,
1473:Mental man has not been Nature’s last effort or highest reach. ~ Sri Aurobindo, The Life Divine 2.18 - The Evolutionary Process - Ascent and Integration,
1474:Nor sought the strength extreme adversity bringsTo lives that stand erect and front the World-Power ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
1475:Prakriti does not act for itself or by its own motion, but with the Self as lord. ~ Sri Aurobindo, The Synthesis Of Yoga 2.09 - The Release from the Ego,
1476:Purposeful movements in unthinking formsBetrayed the heavings of an imprisoned Will. ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
1477:Spiritual intuition is always a more luminous guide than the discriminating reason. ~ Sri Aurobindo, The Synthesis Of Yoga 3.05 - The Divine Personality,
1478:The flower blooms for its flowerhood only,And not to make its parent bed more high. ~ Sri Aurobindo, Collected Plays and Stories - II Act III,
1479:The luminous heart of the Unknown is she,A power of silence in the depths of God; ~ Sri Aurobindo, Savitri 03.02 - The Adoration of the Divine Mother,
1480:The Many are the innumerable One,The One carries the multitude in his breast. ~ Sri Aurobindo, Savitri 10.04 - The Dream Twilight of the Earthly Real,
1481:The march of Nature is not drilled to a regular and mechanical forward stepping. ~ Sri Aurobindo, The Synthesis Of Yoga 0.02 - The Three Steps of Nature,
1482:The mind and the intellect are not the key-power of our existence. ~ Sri Aurobindo, The Human Cycle The Necessity of the Spiritual Transformation,
1483:There must be either an emptiness of the gunas or a superiority to the gunas. ~ Sri Aurobindo, The Synthesis Of Yoga 4.09 - The Liberation of the Nature,
1484:The silent all-pervading Self is only one side of the truth of the divine Being. ~ Sri Aurobindo, Essays on the Gita 2.07 - The Supreme Word of the Gita,
1485:The Spirit's greatness is our timeless source And it shall be our crown in endless Time. ~ Sri Aurobindo, Savitri 02.02 - The Kingdom of Subtle Matter,
1486:Thought climbs in vain and brings a borrowed light, ~ Sri Aurobindo, Savitri The Yoga of the King,
1487:To know our souls and to be our selves, which must be the foundation of our true way of being. ~ Sri Aurobindo, The Life Divine 2.27 - The Gnostic Being,
1488:Yoga through work is the easiest and most effective way to enter into the stream of this Sadhana. ~ Sri Aurobindo, The Mother With Letters On The Mother ,
1489:You can say that the Supermind is harder than diamond and yet more fluid than gas. ~ A B Purani, Evening Talks with Sri Aurobindo by A B Purani p. 478.,
1490:Absolute consciousness is in its nature absolute power; the nature of Chit is Shakti. ~ Sri Aurobindo, The Life Divine 2.12 - The Origin of the Ignorance,
1491:All Nature dumbly calls to her aloneTo heal with her feet the aching throb of life ~ Sri Aurobindo, Savitri 03.02 - The Adoration of the Divine Mother,
1492:All Shastra is built on a number of preparatory conditions, dharmas; it is a means, not an end. ~ Sri Aurobindo, Essays on the Gita Deva and Asura,
1493:All the world’s possibilities in manAre waiting as the tree waits in its seed: ~ Sri Aurobindo, Savitri 07.02 - The Parable of the Search for the Soul,
1494:All warred against all, but with a common hateTurned on the mind that sought some higher good; ~ Sri Aurobindo, Savitri 02.07 - The Descent into Night,
1495:A moment's sweetness of the All-Beautiful Cancelled the vanity of the cosmic whirl. ~ Sri Aurobindo, Savitri 03.02 - The Adoration of the Divine Mother,
1496:Ananda is the very essence of the Brahman, it is the supreme nature of the omnipresent Reality. ~ Sri Aurobindo, The Life Divine 2.27 - The Gnostic Being,
1497:A perfected human world cannot be created by men or composed of men who are themselves imperfect. ~ Sri Aurobindo, The Life Divine 2.28 - The Divine Life,
1498:Earth’s winged chimaeras are Truth’s steeds in Heaven,The impossible God’s sign of things to be. ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
1499:Every error is significant of the possibility and the effort of a discovery of truth. ~ Sri Aurobindo, The Life Divine 2.04 - The Divine and the Undivine,
1500:Freedom may be illusory and our apparent freedom may be a real and iron bondage. ~ Sri Aurobindo, Essays in Philosophy and Yoga Fate and Free-Will,

*** NEWFULLDB 2.4M ***

1:All Life Is Yoga. ~ Sri Aurobindo,
2:All life is Yoga. ~ Sri Aurobindo,
3:We are sons of God ~ Sri Aurobindo,
4:Birth of Blessing Packets ~ Sri Aurobindo,
5:I n v i t a t I o n - Poem ~ Sri Aurobindo,
6:Hidden nature is secret God. ~ Sri Aurobindo,
7:Disciple: That is what we see. ~ Sri Aurobindo,
8:What have I to forgive and whom? ~ Sri Aurobindo,
9:Do not be eager for things above. ~ Sri Aurobindo,
10:The Person is a bubble on Time's sea. ~ Sri Aurobindo,
11:By our stumbling the world is perfected ~ Sri Aurobindo,
12:Detachment is the beginning of mastery. ~ Sri Aurobindo,
13:My God is love and sweetly suffers all. ~ Sri Aurobindo,
14:No danger can perturb my spirit's calm. ~ Sri Aurobindo,
15:When Reason died, then Wisdom was born. ~ Sri Aurobindo,
16:When Reason died,then Wisdom was born. ~ Sri Aurobindo,
17:A hidden Bliss is at the root of things. ~ Sri Aurobindo,
18:All existence is a manifestation of God. ~ Sri Aurobindo,
19:Still the invisible Magnet drew his soul ~ Sri Aurobindo,
20:All can be done if the god-touch is there ~ Sri Aurobindo,
21:Suffering was lost in her immortal smile. ~ Sri Aurobindo,
22:The soul in man is greater than his fate. ~ Sri Aurobindo,
23:We reap the fruit of our forgotten deeds. ~ Sri Aurobindo,
24:By your stumbling, the world is perfected. ~ Sri Aurobindo,
25:I am the Shakthi of Sri Aurobindo alone and ~ The Mother,
26:Today is Siddhi Day or the Day of Victory. ~ Sri Aurobindo,
27:“By our stumbling, the world is perfected.” ~ Sri Aurobindo,
28:For joy And not for sorrow Earth was made . ~ Sri Aurobindo,
29:It will not do to depend on the mind alone. ~ Sri Aurobindo,
30:Spirituality is the key to the Indian mind. ~ Sri Aurobindo,
31:The Divine is what you adore in Sri Aurobindo. ~ The Mother,
32:There is a knowledge in the heart of sleep. ~ Sri Aurobindo,
33:Do not allow things to intrude from outside. ~ Sri Aurobindo,
34:One always begins by experiencing a Presence ~ Sri Aurobindo,
35:Knowledge gropes but meets not Wisdom's face. ~ Sri Aurobindo,
36:The supreme end is the freedom of the spirit. ~ Sri Aurobindo,
37:Death fosters life that life may suckle death. ~ Sri Aurobindo,
38:Evening Talks With Sri AurobindoA.B. Purani... ~ Sri Aurobindo,
39:Fear not to be nothing that thou mayst be all. ~ Sri Aurobindo,
40:In our defeated hearts God's strength survives ~ Sri Aurobindo,
41:One must have first of all a solid foundation. ~ Sri Aurobindo,
42:Thy goal, the road thou choosest are thy fate. ~ Sri Aurobindo,
43:12-1-1926Talk about the Avatars – incarnations. ~ Sri Aurobindo,
44:@artwaniparas Man is the creation of yesterday. ~ Sri Aurobindo,
45:But though hast come and all will surely change. ~ Sri Aurobindo,
46:rend the lid and tear the covering and shape the ~ Sri Aurobindo,
47:A few have caught flameand risen to greater life. ~ Sri Aurobindo,
48:Disciple : But extension is a property of Matter. ~ Sri Aurobindo,
49:Live within; be not shaken by outward happenings. ~ Sri Aurobindo,
50:Our lives are God's messengers beneath the stars. ~ Sri Aurobindo,
51:To feed death with her works is here life's doom. ~ Sri Aurobindo,
52:Harmony and not strife is the law of yogic living. ~ Sri Aurobindo,
53:Wrong could not come where all was light and love. ~ Sri Aurobindo,
54:'All music is only the sound of His laughter......' ~ Sri Aurobindo,
55:Propaganda is necessary only for the sake of money! ~ Sri Aurobindo,
56:Follow your faith - it is not likely to mislead you. ~ Sri Aurobindo,
57:Man in the world's life works out the dreams of God. ~ Sri Aurobindo,
58:The mind of an ordinary man is truly near the heart. ~ Sri Aurobindo,
59:The soul that can live alone with itself meets God . ~ Sri Aurobindo,
60:the Veda for the priests, the Vedanta for the sages. ~ Sri Aurobindo,
61:In the light from above devotion will blossom in you. ~ Sri Aurobindo,
62:31 May 2020 -Happiest who stand on faith as on a rock. ~ Sri Aurobindo,
63:@artwaniparas all can be done if God's touch is there. ~ Sri Aurobindo,
64:Disciple : "I think" "I feel" – that is consciousness. ~ Sri Aurobindo,
65:Disciple : Then it is dangerous to worship these gods. ~ Sri Aurobindo,
66:Difference in unity is the law of higher manifestation. ~ Sri Aurobindo,
67:Disciple : It seems that the Devil is powerful in life. ~ Sri Aurobindo,
68:Be conscious first of thyself within, then think and act. ~ Sri Aurobindo,
69:If thou desirest Truth, then still thy mind.
[Savitri] ~ Sri Aurobindo,
70:The Atheist is God playing at hide and seek with Himself. ~ Sri Aurobindo,
71:The effect of repeating name of Mother in path of sadhana ~ Sri Aurobindo,
72:The heart's words fall back unheard from Wisdom's throne. ~ Sri Aurobindo,
73:Do not belong to the past dawns,but to the noons of future ~ Sri Aurobindo,
74:One who loves God finds the object of his love everywhere. ~ Sri Aurobindo,
75:Difference in unity is the law of the higher manifestation. ~ Sri Aurobindo,
76:Turn all things to honey; this is the law of divine living. ~ Sri Aurobindo,
77:He who chooses the infinite has been chosen by the infinite. ~ Sri Aurobindo,
78:Impatience is always a mistake,it does not help but hinders. ~ Sri Aurobindo,
79:Disciple : The gods do not care whether man is killed or not. ~ Sri Aurobindo,
80:All problems of existence are essentially problems of Harmony. ~ Sri Aurobindo,
81:Yes, it is difficult for man to cross beyond the idea of duty. ~ Sri Aurobindo,
82:All desires and egoism will have to be banished from the being. ~ Sri Aurobindo,
83:All speech and action comes prepared out of the eternal Silence. ~ Sri Aurobindo,
84:Life, the river of the Spirit, consenting to anguish and sorrow. ~ Sri Aurobindo,
85:To make a revolution is not in the grain of our people's nature. ~ Sri Aurobindo,
86:You have however within you an inclination towards completeness. ~ Sri Aurobindo,
87:... look on all with a kindly feeling, as children of the Mother. ~ Sri Aurobindo,
88:Prayers should be full of confidence without sorrow or lamenting. ~ SRI AUROBINDO,
89:Very usually, altruism is only the sublimest form of selfishness. ~ Sri Aurobindo,
90:Disciple : I find that my experience is, perhaps, not encouraging. ~ Sri Aurobindo,
91:For all problems of existence are essentially problems of harmony. ~ Sri Aurobindo,
92:When we have passed beyond knowings, then we shall have Knowledge. ~ Sri Aurobindo,
93:10 July 2020 - #auropixThere is a purpose in each stumble and fall. ~ Sri Aurobindo,
94:A sincere heart is worth all the extraordinary powers in the world. ~ Sri Aurobindo,
95:Man's greatness is not in what he is but in what he makes possible. ~ Sri Aurobindo,
96:The first principle of true teaching is that nothing can be taught. ~ Sri Aurobindo,
97:In order to see, you have to stop being in the middle of the picture ~ Sri Aurobindo,
98:It is one of the many dangers of a too active mind. ~ SRI AUROBINDOFebruary 29, 1932,
99:[S]tand aside and watch the working of the divine power in yourself. ~ Sri Aurobindo,
100:In the deep there is a greater deep, in the heights a greater height. ~ Sri Aurobindo,
101:Rather hang thyself than belong to the horde of successful imitators. ~ Sri Aurobindo,
102:A God who cannot smile, could not have created this humorous universe. ~ Sri Aurobindo,
103:The stillness of the mind is prepared by the process of concentration. ~ Sri Aurobindo,
104:27 June 2020 - #auropixBear; thou shalt find at last thy road to bliss. ~ Sri Aurobindo,
105:“A God who cannot smile could not have created this humorous universe.” ~ Sri Aurobindo,
106:Peace is the first condition, without which nothing else can be stable. ~ Sri Aurobindo,
107:He is here in the Ashram and it is his work that is being done here. ~ Sri Aurobindo1933,
108:Delight is the secret. Learn of pure delight and thou shalt learn of God. ~ Sri Aurobindo,
109:Our human knowledge is a candle burnt On a dim altar to a sun-vast Truth. ~ Sri Aurobindo,
110:There is nothing small in God's eyes; let there be nothing small in thine ~ Sri Aurobindo,
111:The supreme state of human love is...the unity of one soul in two bodies. ~ Sri Aurobindo,
112:To listen to some devout people, one would imagine that God never laughs. ~ Sri Aurobindo,
113:Evolution of consciousness is the central motive of terrestrial existence. ~ Sri Aurobindo,
114:It is in thought that comes in a quiet or silent mind that there is power. ~ Sri Aurobindo,
115:There is nothing small in God's eyes; let there be nothing small in thine. ~ Sri Aurobindo,
116:16th June,2018 SaturdayLove is yearning Of the one For the one ~ Sri Aurobindo#SriAurobindo,
117:Disciple : There are times when one cannot do work that is expected of one. ~ Sri Aurobindo,
118:Each victory gained over oneself means new strength to gain more victories. ~ Sri Aurobindo,
119:In the middle of an ocean on board a ship, one can get a sense of vastness. ~ Sri Aurobindo,
120:One has to do sadhana for the total manifestation of the Divine in oneself. ~ Sri Aurobindo,
121:The help of Sri Aurobindo is constant: it is for us to know how to receive it. ~ The Mother,
122:A Divine life in a divine body is the formula of the ideal that we envisage. ~ Sri Aurobindo,
123:But after a famous leader became his disciple there has been a change in him. ~ Sri Aurobindo,
124:Disciple : I find that it is not possible to put forth energy in the old way. ~ Sri Aurobindo,
125:Respect human life as long as you can; but respect more the life of humanity. ~ Sri Aurobindo,
126:Disciple : One can go back in space but one can't go back in time, physically. ~ Sri Aurobindo,
127:Opening is a thing that happens by itself by sincerity of will and aspiration. ~ Sri Aurobindo,
128:The Gita is the greatest gospel of spiritual works ever yet given to the race. ~ Sri Aurobindo,
129:War is a dangerous teacher and physical victory leads often to a moral defeat. ~ Sri Aurobindo,
130:Ourselves within us lethal forces nurse; We make of our own enemies our guests. ~ Sri Aurobindo,
131:Pain is the hammer of the Gods to break a dead resistance in the mortal's heart ~ Sri Aurobindo,
132:My God is Will and triumphs in his paths,My God is Love and sweetly suffers all. ~ Sri Aurobindo,
133:A Sun of which all knowledge is a beam,A Greatness without whom no life could be. ~ Sri Aurobindo,
134:Do not do, say or think anything which you would want to conceal from the Mother. ~ Sri Aurobindo,
135:Flowers are the moment's representations of things that are in themselves eternal ~ Sri Aurobindo,
136:Meditation on Savitri, July 17 2018 TuesdayA mould of body’s early mind was made. ~ Sri Aurobindo,
137:My God is Will and triumphs in his paths, My God is Love and sweetly suffers all. ~ Sri Aurobindo,
138:O Misfortune, blessed be thou; for through thee I have seen the face of my Lover. ~ Sri Aurobindo,
139:Witness and stand back from Nature, that is the first step to the soul's freedom. ~ Sri Aurobindo,
140:And, in order to possess the Truth, the plays of the lower nature must be stopped. ~ Sri Aurobindo,
141:Disciple : The idea is that there must be Aishwarya – power of God – in an Avatar. ~ Sri Aurobindo,
142:The cup has to be left clean and empty for the divine liquor to be poured into it. ~ Sri Aurobindo,
143:There is no greater pride and glory than to be a perfect instrument of the Master. ~ Sri Aurobindo,
144:To work in the calm ever-widening consciousness is at once a sadhana and a siddhi. ~ Sri Aurobindo,
145:The soul attracted leaned to the Abyss:
It longed for the adventure of Ignorance ~ Sri Aurobindo,
146:A prayer, a master act, a king idea Can link man's strength to a transcendent Force. ~ Sri Aurobindo,
147:Difference in unity is the law of the higher manifestation. ~ Sri Aurobindo[Gems from Sri Aurobindo],
148:Living in Krishna, even enmity becomes a play of love and the wrestling of brothers. ~ Sri Aurobindo,
149:or as Sayana interprets it, "by sacrifice lasting for a year". ~ Sri AurobindoThe Secret of the Veda,
150:Sri Aurobindo is always present. Be sincere and faithful, this is the first condition. * ~ Anonymous,
151:This world is a vast unbroken totality, a deep solidarity joins its contrary powers. ~ Sri Aurobindo,
152:To doubt the experience is to discourage it. Let it be developed, see what is in it. ~ Sri Aurobindo,
153:Transform reason into ordered intuition; let all thyself be light. This is thy goal. ~ Sri Aurobindo,
154:But few are those who tread the sunlit path; Only the pure in soul can walk in light. ~ Sri Aurobindo,
155:Care not for time and success. Act out thy part, whether it be to fail or to prosper. ~ Sri Aurobindo,
156:Death is but changing of our robes to wait in wedding garments at the Eternal's gate. ~ Sri Aurobindo,
157:One mighty deed can change the course of things; a lonely thought becomes omnipotent. ~ Sri Aurobindo,
158:We may find when all the rest has failed hid in ourselves the key of perfect change . ~ Sri Aurobindo,
159:What is God after all? An eternal child playing an eternal game in an eternal garden. ~ Sri Aurobindo,
160:For what the Spirit sees becomes a truth
And what the soul imagines is made a world ~ Sri Aurobindo,
161:True knowledge is not attained by thinking. It is what you are; it is what you become. ~ Sri Aurobindo,
162:All sincere aspiration has its effect.

Gems from Sri Aurobindo, First series, p.7 ~ Sri Aurobindo,
163:But few are those who tread the sunlit path;
Only the pure in soul can walk in light. ~ Sri Aurobindo,
164:He who acquires for himself alone, acquires ill though he may call it heaven and virtue. ~ Sri Aurobindo,
165:In those whom God loves, have delight; on those whom He pretends not to love, take pity. ~ Sri Aurobindo,
166:Meditation on Savitri, September 18, 2018 TuesdayA slowly changing order binds our will. ~ Sri Aurobindo,
167:When mind is still, then truth gets her chance to be heard in the purity of the silence. ~ Sri Aurobindo,
168:Be that Fire and that Sun and that Ocean. Be that joy and that greatness and that beauty. ~ Sri Aurobindo,
169:Meditation on Savitri, July 29 2018 SundayThat strange observing Power imposed its sight. ~ Sri Aurobindo,
170:Meditation on Savitri, September 21, 2018 FridayThen only ends this dream of nether life. ~ Sri Aurobindo,
171:The great are strongest when they stand alone, A God-given might of being is their force. ~ Sri Aurobindo,
172:“True knowledge is not attained by thinking. It is what you are; it is what you become.” ~ Sri Aurobindo,
173:Disciple : But that is not my consciousness; it is only the reaction of anger, not myself. ~ Sri Aurobindo,
174:Meditation on Savitri, September 6, 2018, ThursdayAll by their influence is enacted there. ~ Sri Aurobindo,
175:The Divine Truth is greater than any religion or creed or scripture or idea or philosophy. ~ Sri Aurobindo,
176:The only work that spiritually purifies us is that which is done without personal motives. ~ Sri Aurobindo,
177:All the world's possibilities in man are waiting as a tree waits in its seed. ~ Sri Aurobindo.#SriAurobindo,
178:Meditation on Savitri, October 16, 2018 TuesdayInfant self-feeling grew and birth was born. ~ Sri Aurobindo,
179:"No power can slay my soul; it lives in Thee.Thy presence is my immortality."(Divine Worker ~ Sri Aurobindo),
180:The great are strongest when they stand alone,
A God-given might of being is their force. ~ Sri Aurobindo,
181:Disciple : It was probably because of this that they went against the use of spiritual power. ~ Sri Aurobindo,
182:Meditation on Savitri, September 19, 2018 WednesdayThis is our doom until our souls are free. ~ Sri Aurobindo,
183:Meditation on Savitri, September 28, 2018 FridayBeing was an inert substance driven by Force. ~ Sri Aurobindo,
184:Genius discovers a system; average talent stereotypes it till it is shattered by fresh genius. ~ Sri Aurobindo,
185:Love and serve men, but beware lest thou desire their approbation.Obey rather God within thee. ~ Sri Aurobindo,
186:When thou findest thyself scorning another, look then at thy own heart and laugh at thy folly. ~ Sri Aurobindo,
187:The practice of Yoga brings us face to face with the extraordinary complexity of our own being. ~ Sri Aurobindo,
188:After offending, He forced me to pardon Him not by reparation, but by committing fresh offences. ~ Sri Aurobindo,
189:All kinds of indications will come from above and whatever you do must be referred to the Above. ~ Sri Aurobindo,
190:Even in rags I am a god,fallen I am divine,high I triumph when down-trod,long I live when slain! ~ Sri Aurobindo,
191:If Hell were possible, it would be the shortest cut to the highest heaven. For verily God loveth. ~ Sri Aurobindo,
192:The more complete your faith sincerity and surrender the more will grace and protection with you. ~ Sri Aurobindo,
193:There is, it seems, an unbridgeable chasm between the concerns of a Sri Aurobindo and a Pat Robertson. ~ B W Powe,
194:Arise, transcend Thyself, Thou art man and the whole nature of man Is to become more than himself. ~ Sri Aurobindo,
195:But difficulties were made to be overcome and if the Supreme Will is there, they will be overcome. ~ Sri Aurobindo,
196:Sri Aurobindo is constantly among us and reveals himself to those who are ready to see and hear him . ~ The Mother,
197:The psychic being is the soul developing in the evolution. ~ Sri Aurobindo.#SriAurobindo pic.twitter.com/4sNG2CVci,
198:... there is a constant aspiration of the heart towards the truthabove. ~ Sri Aurobindo. pic.twitter.com/j1eZyrj1c,
199:Mantra of The Mother Sri Aurobindo Ashram Pondicherry Whatever we do, we must always remember out aim. ~ The Mother,
200:The hymn was to the Rishi who composed it a means of spiritual progress for himself and for others. ~ Sri Aurobindo,
201:That which we call the Hindu religion is really the Eternal religion because it embraces all others. ~ Sri Aurobindo,
202:What the soul sees and has experienced, that it knows; the rest is appearance, prejudice and opinion. ~ Sri Aurobindo,
203:Get quiet first-- then from the quietude aspire and open yourself quietly and sincerely to the Mother. ~ Sri Aurobindo,
204:Man's freedom is relative and it cannot be held solely responsible for the imperfection of his nature. ~ Sri Aurobindo,
205:Sin and virtue are a game of resistance we play with God in His efforts to draw us towards perfection. ~ Sri Aurobindo,
206:Spirituality is indeed the master-key of the Indian mind; the sense of the infinitive is native to it. ~ Sri Aurobindo,
207:@tvayi_kimviryam Difficulties come and difficulties go, but, she being with you, the victory is sure. ~ Sri Aurobindo,
208:All consciousness comes from the one Consciousness-Knowledge is one aspect of the Divine Consciousness. ~ Sri Aurobindo,
209:All thoughts, desires, conventions, attachments which come from outside must be ruthlessly pushed away. ~ Sri Aurobindo,
210:If I cannot be Rama, then I would be Ravana; for he is the dark side of Vishnu. ~ Sri Aurobindo(Thoughts and Aphorisms),
211:The aspiration should be for the full descent of the Truth and the victory over falsehood in the world. ~ Sri Aurobindo,
212:The mind has these four levels: physical, vital, buddhi, higher mind. The Supermind is far above these. ~ Sri Aurobindo,
213:When we have passed beyond enjoyings then we shall have Bliss.Desire was the helper; Desire is the bar. ~ Sri Aurobindo,
214:Distrust the man who has never failed and suffered; follow not his fortunes, fight not under his banner. ~ Sri Aurobindo,
215:Material things are not to be despised-without them there can be no manifestation in the material world. ~ Sri Aurobindo,
216:New sentient creatures filled the unseen depths, Life's glory and swiftness ran in the beauty of beasts. ~ Sri Aurobindo,
217:there have been only two who were Yogis, possessing the Yogic vision and intuition—Swami Vivekananda and ~ Sri Aurobindo,
218:You must make grow in you the peace that is born of the certitude of victory. ~ Sri Aurobindo. pic.twitter.com/hAT11RKlA,
219:If Mind is all, renounce the hope for bliss;
If Mind is all, renounce the hope for Truth.
[Savitri] ~ Sri Aurobindo,
220:Material things are not to be despised -without them there can be no manifestation in the material world. ~ Sri Aurobindo,
221:What the soul sees & has experienced, that it knows; the rest is appearance, prejudice & opinion. ~ Sri Aurobindo,
222:When we have passed beyond enjoyings, then we shall have Bliss. Desire was the helper; Desire is the bar. ~ Sri Aurobindo,
223:By this Yoga we not only seek the Infinite, but we call upon the Infinite to unfold himself in human life. ~ Sri Aurobindo,
224:Late, I learned that when reason died, then Wisdom was born; before that liberation, I had only knowledge. ~ Sri Aurobindo,
225:God loves to play the fool in season; man does it in season & out of season. It is the only difference. ~ Sri Aurobindo,
226:When we have passed beyond knowings, then we shall have Knowledge.Reason was the helper; Reason is the bar. ~ Sri Aurobindo,
227:When we have passed beyond knowings, then we shall haveKnowledge. Reason was the helper; Reason is the bar. ~ Sri Aurobindo,
228:You should aspire to the Mother for the right force to act and do work and find her in the work and action. ~ Sri Aurobindo,
229:All that my Lover has, belongs to me. Why do you abuse me for showing off the ornaments He has given to me ? ~ Sri Aurobindo,
230:Disciple : Huxley suggests that you must have "non-attached men" who must "practise virtue disinterestedly". ~ Sri Aurobindo,
231:The world thinks that it moves by the light of reason but it is really impelled by its faiths and instincts. ~ Sri Aurobindo,
232:God, the world Guru, is wiser than thy mind; trust Him and not that eternal self-seeker and arrogant sceptic. ~ Sri Aurobindo,
233:In the mind there is always a certain haste to seize quickly at what is presented to it as the highest Truth. ~ Sri Aurobindo,
234:Not complete inaction, which is an error, a confusion, a self-delusion, an impossibility, but action full and ~ Sri Aurobindo,
235:Their aim was illumination, not logical conviction, their ideal the inspired seer, not the accurate reasoner. ~ Sri Aurobindo,
236:You have only to keep yourself open and whatever you need and can receive at the moment will come. ~ Sri Aurobindo, SABCL, 25,
237:Nobleness and generosity are the soul's ethereal firmament; without them, one looks at an insect in a dungeon. ~ Sri Aurobindo,
238:Until you get a guidance from above you cannot be sure; but to get this guidance it requires time and sadhana. ~ Sri Aurobindo,
239:Sri Aurobindo : How do you know ? And what is space?Disciple: Space is the point of intersection of two points. ~ Sri Aurobindo,
240:The saint and the angel are not the only divinities; admire also the Titan and the giant. ~ Sri AurobindoThoughts and Aphorisms,
241:To have a developed intellect is always helpful if one can enlighten it from above and turn it to a divine use. ~ Sri Aurobindo,
242:Forgiveness is praised by the Christian and the Vaishnava, but for me, I ask, "What have I to forgive and whom?" ~ Sri Aurobindo,
243:What men call knowledge, is the reasoned acceptance of false appearances. Wisdom looks behind the veil and sees. ~ Sri Aurobindo,
244:For those who wish to lead the spiritual life,the Divine must always come first,everything else must b secondary. ~ Sri Aurobindo,
245:Love is the keynote, Joy is the music, Knowledge is the performer, the Infinite All is the composer and audience. ~ Sri Aurobindo,
246:That within us which seeks to know and to progress is not the mind but something behind it which makes use of it. ~ Sri Aurobindo,
247:Fix not the time and the way in which the ideal shall be fulfilled.Work and leave time and way to God all-knowing. ~ Sri Aurobindo,
248:I have forgotten what vice is and what virtue; I can only see God, His play in the world and His will in humanity. ~ Sri Aurobindo,
249:Stride swiftly for the goal is far; rest not unduly, for thy Master is waiting for thee at the end of thy journey. ~ Sri Aurobindo,
250:The appearance of a human possibility in a material and animal world was the first glint of a coming divine light, ~ Sri Aurobindo,
251:The inside must be made entirely calm and quiet and there should reign an upward aspiration - a state of awaiting. ~ Sri Aurobindo,
252:Fix not the time and the way in which the ideal shall be fulfilled.Work and leave time and way to God all-knowing. ~ Sri Aurobindo.,
253:God is infinite Possibility. Therefore Truth is never at rest; therefore, also, Error is justified of her children. ~ Sri Aurobindo,
254:Sin and virtue are a game of resistance we play with God in His efforts to draw us towards perfection. ~ Sri Aurobindo.#SriAurobind,
255:Well, one of the greatest ecstasies possible is to feel oneself carried by the Divine, not by the stars or Karma... ~ Sri Aurobindo,
256:While doing sadhana you must quieten your mind and keep awake the Purusha consciousness behind all your activities. ~ Sri Aurobindo,
257:For those who wish to lead the spiritual life, the Divine must always come first, everything else must be secondary. ~ Sri Aurobindo,
258:If I cannot be Rama, then I would be Ravana; for he is the dark side of Vishnu. ~ Sri Aurobindo(Thoughts and Aphorisms)#sriaurobindo,
259:Impatience is always a mistake, it does not help but hinders. ~ Sri Aurobindo[Letters on Yoga] #sriaurobindo #themother #pondicherry,
260:Peace is a deep quietude where no disturbance can come- a quietude with a sense of established security and release. ~ Sri Aurobindo,
261:Sri Aurobindo : Why should it be material ?Disciple : Only matter occupies space, consciousness cannot occupy space. ~ Sri Aurobindo,
262:Consciousness is not only power of awareness of self & things, it is or has also a dynamic & creative energy. ~ Sri Aurobindo,
263:"If I cannot be Rama, then I would be Ravana; for he is the dark side of Vishnu. ~ Sri Aurobindo(Thoughts and Aphorisms)#sriaurobindo,
264:Love is the only reality and it is not a mere sentiment. It is the ultimate truth that lies at the heart of creation. ~ Sri Aurobindo,
265:Mankind has used two powerful weapons to destroy its own powers and enjoyment, wrong indulgence and wrong abstinence. ~ Sri Aurobindo,
266:My love is not a hunger of the heart, My love is not a craving of the flesh; It came to me from God, to God returns.  ~ Sri Aurobindo,
267:@ Sri Aurobindo is always with us,enlightening,guiding,protecting.We must answer to his grace by a perfect faithfulness. ~ The Mother,
268:The only work that spiritually purifies us is that which is done without personal motives. ~ Sri Aurobindo. pic.twitter.com/v6YNvSrZj,
269:All is not settled when a cause is humanly lost and hopeless; all is settled, only when the soul renounces its effort. ~ Sri Aurobindo,
270:I am only just reading Khagen Mitra's swājātya—this is only a splenetic comment on your quotation from Tagore. ~ Sri Aurobindoto Dilip,
271:To hope for a true change of human life without a change of human nature is an irrational and unspiritual proposition. ~ Sri Aurobindo,
272:When thou findest thyself scorning another, look then at thy own heart and laugh at thy folly. ~ Sri Aurobindo(Thoughts And Aphorisms),
273:With which part do you watch? Surely with the mind? That won't do. It is the silent Purusha within who must watch all. ~ Sri Aurobindo,
274:¹ "The world waits for the rising of India to receive The divine flood in its fullness." The Ideal of the Karmayogin by ~ Sri Aurobindo,
275:God guides best when He tempts worst,loves entirely when he punishes cruelly,helps perfectly when violently He opposes. ~ Sri Aurobindo,
276:By this Yoga, we not only seek the Infinite, but we call upon the Infinite to unfold himself in human life. ~ Sri Aurobindo.#SriAurobind,
277:Trust the divine power, and she will free the godlike elements in you and shape all into an expression of divine nature. ~ Sri Aurobindo,
278:God guides best when He tempts worst, loves entirely when He punishes cruelly, helps perfectly when violently He opposes. ~ Sri Aurobindo,
279:Impossibility is only a sum of greater unrealised possibles. It veils an advanced stage and a yet unaccomplished journey. ~ Sri Aurobindo,
280:Only the soul that is naked and unashamed, can be pure and innocent , even as Adam was in the primal garden of humanity . ~ Sri Aurobindo,
281: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,
282:Consecrate your labour and leave its returns to the Spirit who manifests and fulfills himself in the universal movement." ~ ~ Sri Aurobindo,
283:Difference in unity is the law of the higher manifestation. ~ Sri Aurobindo[Gems from Sri Aurobindo] #themother #srimaa #sriaurobindoashram,
284:I know that knowledge is a vast embrace:I know that every being is myself,In every heart is hidden the myriad One. ~ Sri Aurobindo[Savitri],
285:Is it true that existence consists only in the action of energy? Or is it not rather that energy is an output of Existence? ~ Sri Aurobindo,
286:Only were safe who kept God in their hearts: Courage their armour, faith their sword, they must walk,

Savitri, p.211 ~ Sri Aurobindo,
287:While doing work if the mind continues to be active let it be so, but there must be at the same time a capacity for silence. ~ Sri Aurobindo,
288:All that is born and destroyed is reborn in the sweep of the ages; Life like a decimal ever recurring repeats the old figure. ~ Sri Aurobindo,
289:Hate not the oppressor,for,if he is strong, thy hate increases his force of resistance; if he is weak, thy hate was needless. ~ Sri Aurobindo,
290:If earth calls and the Supreme answers, the hour can be even now for that immense and glorious transformation. ~ Sri AurobindoThe Hour of God,
291:If we would understand God, we must renounce our egoistic and ignorant human standards or else ennoble and universalise them. ~ Sri Aurobindo,
292:Love is the one emotion in us which can be entirely motiveless & self-existent; love need have no other motive than love. ~ Sri Aurobindo,
293:Vain indeed is all overweening pride in the conquest even of the entire universe if one has not conquered one's own passions. ~ Sri Aurobindo,
294:Break the moulds of the past, but keep safe its gains & its spirit, or else thou hast no future. ~ Sri Aurobindo(Thoughts & Aphorisms),
295:Do not let your mind go back on a work that is finished. It belongs to the past and all re-handling of it is a waste of power. ~ Sri Aurobindo,
296:Every moment & every movement of our being is to be resolved into a continuous & a devoted self-giving to the Eternal. ~ Sri Aurobindo,
297:Do not let your mind go back on a work that is finished. It belongs to the past & all re-handling of it is a waste of power. ~ Sri Aurobindo,
298:Meditation on Savitri, October 12, 2018 FridayIslands of living dotted lifeless spaceAnd germs of living formed in formless air. ~ Sri Aurobindo,
299:" When we repeat the Name of the Mother,it begins to echo in all your consciousness,outside as well as inside you." ~ Sri Aurobindo#SriAurobindo,
300:Can everybody contact the higher forces? No, not indeed; but they submit themselves to a discipline and this brings them success. ~ Sri Aurobindo,
301:The National Conference that held its sittings there to discuss the split and the subsequent line of action, was presided over by ~ Sri Aurobindo,
302:There are all kinds of people, and in the attempt to build up a solidarity among them, defects of each one affect all the others. ~ Sri Aurobindo,
303:Yoga is the union of that which has become separated in the play of the universe with its own true self, origin and universality. ~ Sri Aurobindo,
304:Meditation on Savitri, October 2, 2018 TuesdayThus has been made this real impossible world,An obvious miracle or convincing show. ~ Sri Aurobindo,
305:Let the whole world end now, since all for whichIt was created is fulfilled at lastAnd I am swallowed up in thee, O God. ~ Sri AurobindoShort Poems,
306:In fact, if one reads attentively what Sri Aurobindo has written, all that he has written, one would have the answer to every question. ~ The Mother,
307:lead us safe through all difficult places. Keep us always with constant felicities. ~ Sri Aurobindo15 August 1915Arya - A Philosophical Review Vol 2,
308:Meditation on Savitri, July 13 2018 FridayOnly was lit some heat of the flame of Life,Some joy to be, some rapturous leaps of sense. ~ Sri Aurobindo,
309:The expression "from above" is for us only a way of speaking. Many receive from above the command for action - we call it intuition. ~ Sri Aurobindo,
310:An active mind needs an outlet. If it stops by itself from within, well and good; otherwise one should not try to stop this by force. ~ Sri Aurobindo,
311:God loves to play the fool in season; man does it in season & out of season. It is the only difference. ~ Sri Aurobindo(Thoughts & Aphorisms),
312:Trust the divine power, and she will free the godlike elements in you and shape all into an expression of divine nature. ~ Sri Aurobindo.#SriAurobindo,
313:We cannot afford to raise any institution to the rank of a fetish. To do so would be simply to become the slaves of our own machinery. ~ Sri Aurobindo,
314:When thou callest another a fool, as thou must, sometimes, yet do not forget that thou thyself hast been the supreme fool in humanity. ~ Sri Aurobindo,
315:I am now able to put myself into men and change them, removing the darkness and bringing light, giving them a new heart and a new mind. ~ Sri Aurobindo,
316:Meditation on Savitri, October 17, 2018 WednesdayA godhead woke but lay with dreaming limbs;Her house refused to open its sealed doors. ~ Sri Aurobindo,
317:Meditation on Savitri, August 22, 2018 Wednesday.A little light in a great darkness born,Life knew not where it went nor whence it came. ~ Sri Aurobindo,
318:Only when Eternity takes Time by the hand, Only when infinity weds the finite's thought, Can man be free from himself and live with God. ~ Sri Aurobindo,
319:Meditation on Savitri, August 9, 2020, Sunday.Even a greater miracle was done. ~ Sri Aurobindo, (1993). Savitri, Puducherry: Sri Aurobindo Ashram, p. 241,
320:Meditation on Savitri, October 9, 2018 TuesdayThen stirred the Spirit’s mute immobile sleep;The Force concealed broke dumbly, slowly out. ~ Sri Aurobindo,
321:Om Sri Aurobindo MiraOpen my mind, my heart, my life to your Light, your Love, your Power. In all things may I see the Divine. ~ Sri Aurobindo, 16.07.1938,
322:Meditation on Savitri, September 9, 2018 SundayHere too these godlings drive our human hearts,Our nature’s twilight is their lurking place. ~ Sri Aurobindo,
323:Few are those from whom the Grace withdraws, but many are those who withdraw from the Grace.

Sri Aurobindo
Letters on Yoga, p.613 ~ Sri Aurobindo,
324:A: If they have a greater experience or consciousness than the Mother, they should not stay here but go and save the world with it. ~ Sri Aurobindo27-12-1935,
325:The face of Truth is covered with a brilliant golden lid; that do thou remove, O Fosterer, for the law of the Truth, for sight. ~ Sri AurobindoIsha Upanishad,
326:Disciple : But the radio and telephone are a great success in Japan and in Europe; one can listen to the best musicians for four to six hours. ~ Sri Aurobindo,
327:The meeting of man and God must always mean a penetration and entry of the divine into the human and a self-immergence of man in the Divinity. ~ Sri Aurobindo,
328:Faith is a thing that precedes knowledge, not comes after knowledge. It is a glimpse of a truth which the mind has not yet seized as knowledge. ~ Sri Aurobindo,
329:Keep yourself open to the Mother, remember her always and let her Force work in you, rejecting all other influences - that is the rule for yoga. ~ Sri Aurobindo,
330:The Divine Truth is greater than any religion or creed or scripture or idea or philosophy - so you must not tie yourself to any of these things. ~ SRI AUROBINDO,
331:Transcendence transfigures; it does not reconcile, but rather transmutes opposites into something surpassing them that effaces their oppositions. ~ Sri Aurobindo,
332:Meditation on Savitri, July 22, 2020, Wednesday.Above was an ardent white tranquillity. ~ Sri Aurobindo, (1993). Savitri, Puducherry: Sri Aurobindo Ashram, p. 239,
333:The fly that touches honey cannot use it's wings; so too the soul that clings to spiritual sweetness ruins it's freedom and hinders contemplation. ~ Sri Aurobindo,
334:The Purusha should assume at all times the attitude of a giver of sanction while rejecting the lower movements and accepting only truth-movements. ~ Sri Aurobindo,
335:The whole world yearns after freedom, yet each creature is in love with his chains; this is the first paradox and inextricable knot of our nature. ~ Sri Aurobindo,
336:Watch the too indignantly righteous. Before long you will find them committing or condoning the very offence which they have so fiercely censured. ~ Sri Aurobindo,
337:... for we perceive that this miraculous development is not the result of our own efforts: an eternal Perfection is moulding us into its own image. ~ Sri Aurobindo,
338:India of the ages is not dead nor has she spoken her last creative word; she lives and has still something to do for herself and the human peoples. ~ Sri Aurobindo,
339:The anarchic is the true divine state of man in the end as in the beginning; but in between it would lead us straight to the devil and his kingdom. ~ Sri Aurobindo,
340:Accept the world as God's theater; be thou the mask of the Actor and let Him act through thee; and take God within for thy only critic and audience. ~ Sri Aurobindo,
341:Accept the world as God's theatre; be thou the mask of the Actor and let Him act through thee; and take God within for thy only critic and audience. ~ Sri Aurobindo,
342:In order to satisfy the vital being, it must be offered some activity, and at the same time the mind should be slowly made to take interest in yoga. ~ Sri Aurobindo,
343:Turkey, Japan do great work because they can keep under control their little personal selfishness, egoism, jealousy, etc. when they get down to work. ~ Sri Aurobindo,
344:Not in the state of unconsciousness, but in full awareness when the higher Power will descend into and direct us, then only the yogic life will begin. ~ Sri Aurobindo,
345:Meditation on Savitri, September 25, 2020, FridayThence sprang the burning vision of Desire. ~ Sri Aurobindo, (1993). Savitri, Puducherry: Sri Aurobindo Ashram, p. 247,
346:Meditation on Savitri, September 27, 2020, SundayIt burns all breasts with an ambiguous fire. ~ Sri Aurobindo, (1993). Savitri, Puducherry: Sri Aurobindo Ashram, p. 247,
347:Meditation on Savitri, September 9, 2020, WednesdayA dwarf three-bodied trinity was her serf. ~ Sri Aurobindo, (1993). Savitri, Puducherry: Sri Aurobindo Ashram, p. 245,
348:Turn all things to honey; this is the law of divine living. ~ Sri Aurobindo.ஒவ்வொன்றையும் இனிமையாக மாற்றுங்கள்; தெய்வீக வாழ்வின் சட்டம் இதுவே. pic.twitter.com/yEOOk0oaB,
349:Disciple : But I suppose these two things : the inner spiritual consciousness of the Divine and the Aishwarya – the powers of God – are not incompatible. ~ Sri Aurobindo,
350:Meditation on Savitri, August 24, 2018 FridayA fixed and narrow power with rigid forms,He saw the empire of the little life,An unhappy corner in eternity. ~ Sri Aurobindo,
351:The all-embracing vast being which is there behind the play of the universe and with which you will have to identify yourself - for this is your true self. ~ Sri Aurobindo,
352:The Atheist is God playing at hide and seek with Himself; but is the Theist any other? Well, perhaps; for he has seen the shadow of God and clutched at it. ~ Sri Aurobindo,
353:The spiritual path is one of falling on your face, getting up, brushing yourself off, turning and looking sheepishly at God and then taking the next step. ~ Sri Aurobindo,
354:A: It is only if you see the divinity of the Mother that there can be a settled conviction―that is a question of the inner consciousness and vision. ~ Sri Aurobindo5-6-1937,
355:Shame has admirable results and? in aesthetics and in morality we could ill spare it; but for all that it is a badge of weakness and the proof of ignorance. ~ Sri Aurobindo,
356:There is the physical mind which is mechanical but the awareness which is the essential character (dharma) of the mind is also to some extent present there. ~ Sri Aurobindo,
357:What sort of politics you people do? Such is the way of all parliaments: one can sense even beforehand the trend of voting, in which direction it will turn. ~ Sri Aurobindo,
358:When the mind becomes quiet, one can feel the Divine Mother supporting the life and put everything into her hands. ~ Sri Aurobindo, SABCL, 25 p. 134.Courtesy: Paras Artwani,
359:Nothing in the many processes of Nature, whether she deals with men or with things, comes by chance or accident or is really at the mercy of external causes. ~ Sri Aurobindo,
360:To quiet your mind means to stop thinking about the things that disturb you and let the peace and power manifest themselves and work. ~ Sri Aurobindo, CWSA, 31.#SriAurobindo,
361:That is the most logical conclusion unless you admit, like the materialists, that everything comes from matter.Disciple : Well, the conventional idea is that. ~ Sri Aurobindo,
362:The subliminal mind receives and remembers all those touches that delight the soul. Our soul takes joy in this right touching by the Essence of all experience. ~ Sri Aurobindo,
363:A great thing would be done if all these God-visions could embrace and cast themselves into each other; but intellectual dogma and cult egoism stand in the way. ~ Sri Aurobindo,
364:Meditation on Savitri, August 23, 2020, Sunday.In those bright realms are Mind's first forward steps. ~ Sri Aurobindo, (1993). Savitri, Puducherry: Sri Aurobindo Ashram, p. 243,
365:Meditation on Savitri, July 28 2018 SaturdayIt lit the impulse of the half-sentient flood,Even an illusion gave of fixityAs if a sea could serve as a firm soil. ~ Sri Aurobindo,
366:Recover the source of all strength in yourself, and all else will be added to you ... political freedom, the mastery of human thought, the hegemony of the world. ~ Sri Aurobindo,
367:Meditation on Savitri, July 23 2018 MondayIt flowed emerging into upper lightFrom the deep pool of its subliminal birthTo reach some high existence still unknown. ~ Sri Aurobindo,
368:The love of the sadhak should be for the Divine. It is only when he has that fully that he can love others in the right way.

Letters on Yoga, vol.24, p.814 ~ Sri Aurobindo,
369:Our actual enemy is not any force exterior to ourselves, but our own crying weaknesses, our cowardice, our selfishness, our hypocrisy, our purblind sentimentalism. ~ Sri Aurobindo,
370:The idea of helping others is a delusion of the ego. It is only when the Mother commissions and gives her force that one can help and even then only within limits. ~ Sri Aurobindo,
371:The flute is the call of the Divine Love; the peacock is victory.The flute is the symbol of a call - usually the spiritual call.The flute is the call of the Divine. ~ Sri Aurobindo,
372:The joy of service and the joy of inner growth through works is the sufficient recompense of the selfless worker.

Gems from Sri Aurobindo, First series, p.129 ~ Sri Aurobindo,
373:There should of course be left a field of work for the sake of experiment but at all times one must remember that there will always remain open a possibility of err. ~ Sri Aurobindo,
374:Your mind has some clearness and capacity for right thinking; it opens towards the heights, but for its own sake, - to receive light from above for its own activity. ~ Sri Aurobindo,
375:Meditation on Savitri, August 20, 2018 Monday.There were no vast perspectives of the spirit,No swift invasions of unknown delight,No golden distances of wide release. ~ Sri Aurobindo,
376:The experiences of your past life which are stored within come up to the surface to be rejected. By rejecting all these by and by the inside will have to be cleansed. ~ Sri Aurobindo,
377:When the mind is silent there is peace and in peace all things that are divine can come. When there is not the mind, there is the Self which is greater than the mind. ~ Sri Aurobindo,
378:Meditation on Savitri, September 25, 2018 TuesdayThere was none there to see and none to feel;Only the miraculous Inconscient,A subtle wizard skilled, was at its task. ~ Sri Aurobindo,
379:The existence of poverty is the proof of an unjust and ill-organised society, and our public charities are but the first tardy awakening in the conscience of a robber. ~ Sri Aurobindo,
380:The yogin becomes aware in part of the action of the supramental power organizing the lower vehicle (ādhāra). A part of it remains behind the veil and prepares itself. ~ Sri Aurobindo,
381:If one is a devotee of Vishnu or some other Godhead, then it is different―one may see only one's object of worship and so not be able to accept anything else. ~ Sri Aurobindo14-11-1934,
382:Outside and above the mind there is the play of a consciousness which is lighted by the higher Truth, but man is not conscious of it and of that he has to be conscious. ~ Sri Aurobindo,
383:Peace can be brought down into the physical­ its very cells. It is the active transformation of physical that cannot be completely done without the supramental descent. ~ Sri Aurobindo,
384:The Bhagavad-Gita is a true scripture of the human race a living creation rather than a book, with a new message for every age and a new meaning for every civilization. ~ Sri Aurobindo,
385:Yoga is a generic name for any discipline by which one attempts to pass out of the limits of one's ordinary mental consciousness into a greater spiritual consciousness. ~ Sri Aurobindo,
386:Inspiration is a slender river of brightness leaping from a vast and eternal knowledge, it exceeds reason more perfectly than reason exceeds the knowledge of the senses. ~ Sri Aurobindo,
387:Life is life--whether in a cat, or dog or man. There is no difference there between a cat or a man. The idea of difference is a human conception for man's own advantage. ~ Sri Aurobindo,
388:Our inner nature is the progressive expression of the eternal Spirit and too complex a power to be tied down by a single dominant mental or moral principle. ~ Sri Aurobindo#SriAurobindo,
389:Reason adapts itself to the faith or argues out a justificationof the instincts, but it receives the impulse subconsciously;therefore men think that they act rationally. ~ Sri Aurobindo,
390:Life is life - whether in a cat, or dog or man. There is no difference there between a cat or a man. The idea of difference is a human conception for man's own advantage. ~ Sri Aurobindo,
391:Meditation on Savitri, August 18, 2018 Saturday.Out of a slow confused embroiled self-searchMind grew to a clarity cut out, precise,A gleam enclosed in a stone ignorance. ~ Sri Aurobindo,
392:A thought is an arrow shot at the truth; it can hit a point, but not cover the whole target. But the archer is too well satisfied with his success to ask anything farther. ~ Sri Aurobindo,
393:The Truth-power must be brought down from above into that state of peace, and this higher power - Parashakti - will directly guide the vehicle - ādhāra - and transform it. ~ Sri Aurobindo,
394:If a religion is not universal, it cannot be eternal. A narrow religion, a sectarian religion, an exclusive religion can live only for a limited time and a limited purpose. ~ Sri Aurobindo,
395:Remember that you are at an exceptional hour in a unique epoch, that you have this great happiness, this invaluable privilege, of being present at the birth of a new world. ~ Sri Aurobindo,
396:Each victory gained over oneself means new strength to gain more victories. ~ Sri Aurobindo#sriaurobindo #quoteoftheday #sriaurobindoquotes #victoryquotes #oneself #strength #strengthquotes,
397:Meditation on Savitri, August 4, 2018 Saturday.A little ordered world broke into viewWhere being had prison-room for act and sight,A floor to walk, a clear but scanty range. ~ Sri Aurobindo,
398:Meditation on Savitri, September 20, 2018 ThursdayA mighty Hand then rolls mind’s firmaments back,Infinity takes up the finite’s actsAnd Nature steps into the eternal Light. ~ Sri Aurobindo,
399:One can have a psychic feeling of love for someone, a universal love for all creatures, but one has to give oneself only to the Divine.

Letters on Yoga, vol.24, p.815 ~ Sri Aurobindo,
400:Perfect surrender: the indispensable condition for identification. ~ ~ The MotherPerfect surrender: the indispensable condition for identification. ~ The Mother #sri aurobindo #sriaurobindo,
401:The Force which has to be called down from above must be pure and quiet because there are all kinds of forces - it will not do to call them all. And one must have sincerity. ~ Sri Aurobindo,
402:Meditation on Savitri, July 12 2018 ThursdayOnly she had beaten out sparks of ignorance;Only the life could think and not the mind,Only the sense could feel and not the soul. ~ Sri Aurobindo,
403:Accordingly, a Convention was held at Pondicherry April 24 and 25, 1951, which resolved to establish an International University Centre in Pondicherry as a fitting memorial to ~ Sri Aurobindo,
404:Evolution is not ®nished; reason is not the last word northe reasoning animal the supreme figure of Nature. As manemerged out of the animal, so out of man the superman emerges. ~ Sri Aurobindo,
405:The higher Truth is all the time working in us but through the lower power - Aparashakti. It is when we become conscious of the play of this higher Power then only yoga begins. ~ Sri Aurobindo,
406:Meditation on Savitri, September 11 2018 TuesdayIt speaks to us with the voices of the Night:Our darkened lives to greater darkness move;Our seekings listen to calamitous hopes. ~ Sri Aurobindo,
407:Not only a truer knowledge, but a greater power comes to one in the quietude and silence of a mind that, instead of bubbling on the surface, can go to its own depths and listen. ~ Sri Aurobindo,
408:And of all that are Yogins I deem him to have most yoga who, with his inner Self taking refuge in Me, hath faith in Me, and loveth Me and worshippeth Me. ~ Sri AurobindoTranslationsBhagavad Gita,
409:Courage and love are the only indispensable virtues; even if all the others are eclipsed or fall asleep, these two will save the soul alive.

Essays Divine and Human, p.455 ~ Sri Aurobindo,
410:Live according to Nature, runs the maxim of the West; but according to what nature, the nature of the body or the nature which exceeds the body? This first we ought to determine. ~ Sri Aurobindo,
411:Metaphysical thinking will always no doubt be a strong element in her mentality, and it is to be hoped that she will never lose her great, her sovereign powers in that direction. ~ Sri Aurobindo,
412:Anyhow, the hold of the Yoga-force is increasing in spite of everything and you have only to go on for it to solve the struggle between the outer man and the inner spirit. ~ Sri Aurobindoto Dilip,
413:Evolution is not finished; reason is not the last word nor the reasoning animal the supreme figure of Nature. As man emerged out of the animal, so out of man the superman emerges. ~ Sri Aurobindo,
414:Therefore the way of freedom is not inaction, but to cease from identifying oneself with the movement and recover instead our true identity in the Self of things who is their Lord. ~ Sri Aurobindo,
415:Therefore this path is at once the most difficult imaginable and yet, in comparison with the magnitude of its effort and object, the most easy and sure of all. ~ Sri AurobindoThe Synthesis of Yoga,
416:When I had the dividing reason, I shrank from many things; after I had lost it in sight, I hunted through the world for the ugly and the repellant, but I could no longer find them. ~ Sri Aurobindo,
417:Meditation on Savitri, September 23, 2018 SundayIn this whirl and sprawl through infinite vacancyThe Spirit became Matter and lay in the whirl,A body sleeping without sense or soul. ~ Sri Aurobindo,
418:Meditation on Savitri, September 23, 2020, WednesdayA fiery spirit came, next of the three. ~ Sri Aurobindo, (1993). Savitri, Puducherry: Sri Aurobindo Ashram, p. 247. instagram.com/p/CFcviA-H0M0/…,
419:Keep yourself open to the Mother and in perfect union with her. Make yourself entirely plastic to her touch and let her mould you swiftly towards perfection.

The Mother, p.121 ~ Sri Aurobindo,
420:The culmination of the soul's constant touch with the Supreme is that self-giving which we call surrender to the divine Will and immergence of the separated ego in the One who is all. ~ Sri Aurobindo,
421:Those therefore who wish for the victory of the Nazis should now understand that it is a wish for the destruction of our work and an act of treachery against Sri Aurobindo. ~ Sri AurobindoMay 6, 1941,
422:Quarrels and clashes are a proof of the absence of the yogic poise and those who seriously wish to do yoga must learn to grow out of these things.

Letters on Yoga, vol.24, p.825 ~ Sri Aurobindo,
423:To be free from all egoistic motive, careful of truth in speech and action, void of self-will and self-assertion, watchful in all things, is the condition for being a flawless servant. ~ Sri Aurobindo,
424:If thou keepest this limited human ego and thinkest thyself the superman, thou art but the fool of thy own pride, the plaything of thy own force and the instrument of thy own illusions. ~ SRI AUROBINDO,
425:A fugitive paradise smiles at him from her eyes: He dreams of her beauty made for ever his, He dreams of his mastery her limbs shall bear, He dreams of the magic of her breasts of bliss. ~ Sri Aurobindo,
426:Be thyself immortal, and put not thy faith in death; for death is not of thyself, but of thy body. For the Spirit is immortality.

The Hour Of God, vol17, The Divine Superman, p.75 ~ Sri Aurobindo,
427:If one remains in full confidence in the Mother and psychically open, then the Mother's force will do all and one has only to give consent and keep oneself open and aspire.- ~ Sri Aurobindo#Sriaurobindo,
428:Awaken the psychic in you, let the inner being come out and replace the ego, then the latent power also will become effective. You can then do the work and the service to which you aspire. ~ Sri Aurobindo,
429:Our inner nature is the progressive expression of the eternal Spirit and too complex a power to be tied down by a single dominant mental or moral principle. ~ Sri Aurobindoin The Synthesis of Yoga, p. 191,
430:Meditation on Savitri, September 11, 2020, FridayAbsorbed and cabined in external sight,It takes its stand on Nature's solid base. ~ Sri Aurobindo, (1993). Savitri, Puducherry: Sri Aurobindo Ashram, p. 245,
431:After having stopped the lower activities of the mind, it must be made receptive; and, instead of weaving all kinds of empty and idle thoughts, the mind should receive intuitions from above. ~ Sri Aurobindo,
432:Life was a sorrowful throb of this Matter teaching it anguish, Teaching it hope and desire trod out too soon in the mire, Life the frail joy that regrets its briefness, life the long sorrow. ~ Sri Aurobindo,
433:Meditation on Savitri, August 25, 2020, Tuesday.Ardent and golden-gleamed with sunrise fires,Alert it lives upon invention's verge. ~ Sri Aurobindo, (1993). Savitri, Puducherry: Sri Aurobindo Ashram, p. 243,
434:Meditation on Savitri, October 11, 2018 ThursdayA subtler breath quickened dead Matter’s forms;The world’s set rhythm changed to a conscious cry;A serpent Power twinned the insensible Force. ~ Sri Aurobindo,
435:Meditation on Savitri, October 14, 2018 SundayWaking and sleep lay locked in mutual arms;Helpless and indistinct came pleasure and painTrembling with the first faint thrills of a World-Soul. ~ Sri Aurobindo,
436:Force is the essential Shakti; Energy is the working drive of the Force, its active dynamism; Power is the capacity born of the Force; Strength is energy consolidated and stored in the Adhar. ~ Sri Aurobindo,
437:A little joy and knowledge satisfiedThis little being tied into a knotAnd hung on a bulge of its environment,A little curve cut off in measureless Space,A little span of life in all vast Time. ~ Sri Aurobindo,
438:Meditation on Savitri, September 30, 2018 SundayOn the hearth of Space it kindled a viewless FireThat, scattering worlds as one might scatter seeds,Whirled out the luminous order of the stars. ~ Sri Aurobindo,
439:His face of human thought puts on a crown. மானிட வேடம் பூண்ட அவனதுதிருமுகம் பின்னர் மணிமுடி தரித்திடும். ~ Sri Aurobindo, [1999]. Savitri, Pondicherry: Sri Aurobindo Ashram, p. 65, தமிழில்: விஜயா சங்கரநாராயணன்,
440:Of course, they want to use it for an educative purpose. They may relay good music but the question is whether people appreciate and understand it.Disciple : Radios are better than gramophones. ~ Sri Aurobindo,
441:@ Sri Aurobindo is an emanation of the Supreme who came on earth to announce the manifestation of a new race and a new world: the Supramental. Let us prepare for it in all sincerity and eagerness. ~ The Mother,
442:In the normal play of our mind there are all sorts of perversions; hence the need to stop all these things and inculcate right thinking, right willing - in other words, Truth must be established. ~ Sri Aurobindo,
443:Pain is the touch of our Mother teaching us how to bear and grow in rapture. She has three stages of her schooling, endurance first, next equality of soul, last ecstasy. ~ Sri Aurobindo.Image Courtesy: Arup Mitr,
444:I become what I see in myself. All that thought suggests to me, I can do; all that thought reveals in me, I can become. This should be man's unshakable faith in himself, because God dwells in him. ~ Sri Aurobindo,
445:Remain fixed in the sunlight of the true consciousness - for only there is happiness and peace. They do not depend upon outside happenings, but on this alone.

Letters on Yoga, vol 2, p.1709 ~ Sri Aurobindo,
446:The highest aim of the aesthetic being is to find the Divine through beauty; the highest Art is that which by an inspired use of significant and interpretative form unseals the door of the spirit. ~ Sri Aurobindo,
447:I don't explain now, because it forms part of an arranged whole which is explicable only when it is complete. But it gives a sort of strong practical assurance that the thing will be done. ~ SRI AUROBINDO26-8-1936,
448:There is nothing mind can do that cannot be better done in the mind's immobility and thought-free stillness. When mind is still, then truth gets her chance to be heard in the purity of the silence. ~ Sri Aurobindo,
449:Meditation on Savitri, September 24, 2018 MondayA mass phenomenon of visible shapesSupported by the silence of the VoidAppeared in the eternal ConsciousnessAnd seemed an outward and insensible world. ~ Sri Aurobindo,
450:There are two works that are perfectly pleasing to God in his servant; to sweep in silent adoration His temple - floors and to fight in the world's battlefield for His divine consummation in humanity. ~ Sri Aurobindo,
451:Yes, this Purusha consciousness must be maintained; otherwise the calm will not last. The knocks and blows that come from outside cannot disturb one, if this Purusha consciousness remains at the back. ~ Sri Aurobindo,
452:Sit in meditation ! But do not think ! Look only at your mind ! You will see thoughts coming into it ! Before they can enter, throw these away from your mind till your mind is capable of entire silence. ~ Sri Aurobindo,
453:EpitaphMoulded of twilight and the vesper starMidnight in her with noon made quiet war; –Moulded twixt life and death, Love came between;Then the night fell; twilight faded, the star had been. ~ Sri AurobindoShort Poems,
454:For me the path of Yoga has always been a battle as well as a journey, a thing of ups and downs, of light followed by darkness followed by a greater light.

Letters on Himself and the Ashram, p.372 ~ Sri Aurobindo,
455:At the end of the progress, with the progressive disappearance of egoism and impurity and ignorance, this last separation is removed; all in the individual becomes the divine working. ~ Sri AurobindoThe Synthesis of Yoga,
456:For it is because he acts ignorantly, with a wrong intelligence and therefore a wrong will in these matters, that man is or seems to be bound by his works; otherwise works are no bondage to the free soul. ~ Sri Aurobindo,
457:There is nothing mind can do that cannot be better done in the mind's immobility and thought-free stillness.

When mind is still, then truth gets her chance to be heard in the purity of the silence. ~ Sri Aurobindo,
458:To attempt social reform, educational reform, industrial expansion, the moral improvement of the race without aiming, first and foremost, at political freedom is the very height of ignorance and futility. ~ Sri Aurobindo,
459:'Turn your eyes more to the coming light and less to any immediate darkness. Faith, cheerfulness, confidence in the ultimate victory are the things that help, - they make the progress easier and swifter.' ~ Sri Aurobindo,
460:Where there is life, there is always a hope of better things. ~ Sri Aurobindo#life #hope #thereisalwayshope #hopeofbetterthings #hopeforthebest #lifequotes #hopequotes #quoteoftheday toliveby #sriaurobindo #aurobindoghosh,
461:But that would be irrational if you like and worse than irrational—"childish". This does not mean that interventions, things apparently miraculous, do not happen—they do. But all cannot be like that. ~ Sri Aurobindo6-2-1935,
462:The consciousness of the seer, is a greater power for knowledge than the consciousness of the thinker. The perceptual power of the inner sight is greater and more direct than the perceptual power of thought. ~ Sri Aurobindo,
463:One can see light above the head; that indicates a consciousness outside the body. But that itself is not the Truth-Consciousness or Vijnana. But much light descending from there illumines this consciousness. ~ Sri Aurobindo,
464:The important experience is that of the white ray in the heart—for that is a ray of the Mother's light, the white light, and the illumining of the heart by this light is a thing of great power for this sadhana. ~ Sri Aurobindo,
465:Men hunt after petty successes and trivial masteries from which they fall back into exhaustion and weakness; meanwhile all the infinite force of God in the universe waits vainly to place itself at their disposal. ~ Sri Aurobindo,
466:"Work is part of the Yoga and it gives the best opportunity for calling down the Presence, the Light and the Power into the vital and its activities; it increases also the field and the opportunity of surrender." ~ Sri Aurobindo,
467:Remain faithful to the Light of your soul even when it is hidden by clouds. My help and the Mother's will be there working behind even in the moments when you cannot feel it.

Letters on Yoga, vol.24, p.1425 ~ Sri Aurobindo,
468:You have a strong active nature. And this in you is a point of strength. If you can mould it rightly this will become a very great strength. On the other hand, this too is your weak point - a hindrance in sadhana. ~ Sri Aurobindo,
469:All things seem hard to man that are above his attained level and they are hard to his unaided effort; but they become at once easy and simple when God in man takes up the contract. ~ Sri AurobindoSABCL twitter.com/InevitableWord…,
470:Gayatri Mantra Tat savitur varam rupam jyothih parasyadhimahi, yannah satyena dipayetLet us meditate on the most auspicious [best] form of Savitri, on the Light of the Supreme which shall illumine us with the Truth. ~ Sri Aurobindo,
471:We can arrive at a point of view where the preservation of the individual activities is no longer inconsistent with our comprehension of the cosmic consciousness or our attainment to the transcendent and supracosmic. ~ Sri Aurobindo,
472:A quiet mind does not mean that there will be no thoughts or mental movements at all, but that these will be on the surface, and you will feel your true being within, separate from them, observing but not carried away ~ Sri Aurobindo,
473:Sri Aurobindo : That is due to Tamas — inertia. The question is not of Tamas coming up. Even if Tamas came, why should the energy be absent?Disciple : There are times when one can't put forth energy as one used to do. ~ Sri Aurobindo,
474:Faith is the soul's witness to something not yet manifested, achieved or realised, but which yet the Knower within us, even in the absence of all indications, feels to be true or supremely worth following or achieving. ~ Sri Aurobindo,
475:I am not a Bhakta, I am not a Jnani, I am not a worker for the Lord. What am I then ? A tool in the hands of my master , a flute blown upon by the Divine Herd-Boy, a leaf driven by the breath of the Lord . ~ Sri Aurobindo#SriAurobindo,
476:Disciple: I suppose men admire them because they find in them the realisation of their own potential greatness. ~ Sri Aurobindo: Of course. Huxley speaks of Caesar and Napoleon as if they were the first dictators the world had ever seen,
477:Evening Talks With Sri AurobindoA.B.Purani31-8-1926Disciple : A difficulty is with regard to time and space : they are always taken together as if they were inseparable, but space is reversible for man while time is not. ~ Sri Aurobindo,
478:Meditation on Savitri, August 21, 2020, Friday.Thus streamed down from the realm of early LightEthereal thinkings into Matter's world;Its gold-horned herds trooped into earth's cave-heart. ~ Sri Aurobindo,… instagram.com/p/CEIVUPJHHvJ/…,
479:The Gallio-like "Je m'en fiche"-ism (I do not care) — would not carry me one step; it would certainly not be divine. It is quite another thing that enables me to walk unweeping and unlamenting towards the goal. ~ Sri AurobindoApril, 1934,
480:Any name, any form, any symbol, any offering has been held to be sufficient if there is the consecration along with it; for the Divine knows himself in the heart of the seeker and accepts the sacrifice. ~ Sri AurobindoThe Synthesis of Yoga,
481:She saw the myriad gods, and beyond God his own ineffable eternity; she saw that there were ranges of life beyond our present life, ranges of mind beyond our present mind and above these she saw the splendors of the spirit. ~ Sri Aurobindo,
482:Surrender is giving oneself to the Divine - to give everything one is or has to the Divine and regard nothing as one's own, to obey only the Divine will and no other, to live for the Divine and not for the ego. ~ Sri Aurobindo, 6 June 1933,
483:receptiveness which promises a revolution both in philosophical and in religious thinking; here they are filtering in through many indirect influences, there slowly pouring through direct and open channels. There is hardly a ~ Sri Aurobindo,
484:And in these contrasts something in him finds a curious attraction ; they constitute for his mental being the artistry of life. It is not only the nectar but the poison also that attracts his taste and his curiosity. ~ Sri AurobindoAphorisms,
485:I spent quite sometime just watching enthralled, the gnarled hands of Mother Teresa in a portrait because those hands are associated with bringing comfort to the aged and abandoned in Kolkata’s streets. So they are beautiful. ~ Sri Aurobindo,
486:Meditation on Savitri, August 30, 2020, Sunday.All was a chaos of the true and false,Mind sought amid deep mists of Nescience;It looked within itself but saw not God. ~ Sri Aurobindo, (1993). Savitri, Puducherry: Sri Aurobindo Ashram, p. 244,
487:The consciousness of the supreme Purusha remains above, but in the mind there may be a Purusha consciousness which they call the cosmic consciousness - it is wide, all-pervading, one. Outside this goes on the play of Prakriti. ~ Sri Aurobindo,
488:THEME ASPIRATIONIt [aspiration] is the call in the being for the Divine or for the higher things that belong to the Divine Consciousness. (To "aspire" always means to call for higher things.) ~ Sri Aurobindo(Letters on Yoga - II)#SriAurobindo,
489:Be conscious first of thyself within, then think and act. All living thought is a world in preparation; all real act is a thought manifested. The material world exists because an idea began to play in divine self–consciousness. ~ Sri Aurobindo,
490:There are two powers that alone can effect in their conjunction the great and dificult thing which is the aim of our endeavour, a fixed and unfailing aspiration that calls from below and a supreme Grace from above that answers. ~ Sri Aurobindo,
491:It is needless then to insist that she never thought of you as excluded from her Light which is also mine; that Light will be with you and will, I hope, help to light you on your path towards the realisation you long for. ~ Sri Aurobindoto Dilip,
492:Meditation on Savitri, August 14, 2020, Friday.But all was still a mobile Ignorance;Still Knowledge could not come and firmly graspThis huge invention seen as a universe. ~ Sri Aurobindo, (1993). Savitri, Puducherry: Sri Aurobindo Ashram, p. 242,
493:¹ "She (India) is rising to shed the eternal light entrusted to her over the world. India has always existed for humanity and not for herself and it is for humanity and not for herself that she must be great." —Uttarpara Speech by ~ Sri Aurobindo,
494:Meditation on Savitri, August 26, 2020, Wednesday.Yet all it does is on an infant's scale,As if the cosmos were a nursery game,Mind, life the playthings of a Titan's babe. ~ Sri Aurobindo, (1993). Savitri, Puducherry: Sri Aurobindo Ashram, p. 243,
495:Till then you must wait, I suppose, and instead of listening to Strong Reasoner and Co. write poems like the last ones and dream in your meditations of Krishna's dance and flute. That is the best way to bring him near you. ~ Sri AurobindoTo Dilip,
496:Desire is a psychological movement, and it can attach itself to a "true need" as well as to things that are not true needs. One must approach even true needs without desire. If one does not get them, one must feel nothing. ~ Sri Aurobindo12-2-1936,
497:The right thing is to go ahead and get done all that can be, if possible all that ought to be, but at least do so much that all that ought will feel bound to come along on the heels of my doing. That is the prophets and the gospel. ~ SRI AUROBINDO,
498:It was not a condition that the Mother was laying down when she said this; it was simply a suggestion which, if something in you could seize and profit by it, would make things less slow and difficult than they actually are. ~ Sri Aurobindoto Dilip,
499:Meditation on Savitri, September 8, 2020, TuesdayA candidate for a higher suzerainty,A passage she cut through from Night to Light,And searched for an ungrasped Omniscience. ~ Sri Aurobindo, (1993). Savitri, Puducherry: Sri Aurobindo Ashram, p. 245,
500:Not complete inaction, which is an error, a confusion, a self-delusion, an impossibility, but action full and
free done without subjection to sense and passion, desireless and unattached works, are the first secret of perfection. ~ Sri Aurobindo,

--- IN CHAPTERS (in Dictionaries, in Quotes, in Chapters)



100

   26 Integral Yoga
   1 Philosophy


  155 Sri Aurobindo
   19 Satprem
   12 The Mother
   2 Nolini Kanta Gupta


   61 The Synthesis Of Yoga
   41 The Life Divine
   22 Collected Poems
   20 Savitri
   19 Sri Aurobindo or the Adventure of Consciousness
   11 The Mother With Letters On The Mother
   11 The Mothers Agenda
   7 Words Of The Mother II
   7 Agenda Vol 1
   6 Letters On Yoga I
   5 Words Of The Mother III
   5 Letters On Yoga II
   4 Talks
   3 Letters On Yoga III
   3 Hymns to the Mystic Fire
   3 Essays Divine And Human
   2 Talks With Sri Aurobindo
   2 On Education


00.01_-_The_Mother_on_Savitri, #Sweet Mother - Harmonies of Light, #The Mother, #Integral Yoga
  
  You know, before writing Savitri Sri Aurobindo said to me, *I am impelled to launch on a new adventure; I was hesitant in the beginning, but now I am decided. Still, I do not know how far I shall succeed. I pray for help.* And you know what it was? It was - before beginning, I warn you in advance - it was His way of speaking, so full of divine humility and modesty. He never... *asserted Himself*. And the day He actually began it, He told me: *I have launched myself in a rudderless boat upon the vastness of the Infinite.* And once having started, He wrote page after page without intermission, as though it were a thing already complete up there and He had only to transcribe it in ink down here on these pages.
  
  In truth, the entire form of Savitri has descended "en masse" from the highest region and Sri Aurobindo with His genius only arranged the lines - in a superb and magnificent style. Sometimes entire lines were revealed and He has left them intact; He worked hard, untiringly, so that the inspiration could come from the highest possible summit. And what a work He has created! Yes, it is a true creation in itself. It is an unequalled work. Everything is there, and it is put in such a simple, such a clear form; verses perfectly harmonious, limpid and eternally true. My child, I have read so many things, but I have never come across anything which could be compared with Savitri. I have studied the best works in Greek, Latin, English and of course French literature, also in German and all the great creations of the West and the East, including the great epics; but I repeat it, I have not found anywhere anything comparable with Savitri. All these literary works seems to me empty, flat, hollow, without any deep reality - apart from a few rare exceptions, and these too represent only a small fraction of what Savitri is. What grandeur, what amplitude, what reality: it is something immortal and eternal He has created. I tell you once again there is nothing like in it the whole world. Even if one puts aside the vision of the reality, that is, the essential substance which is the heart of the inspiration, and considers only the lines in themselves, one will find them unique, of the highest classical kind. What He has created is something man cannot imagine. For, everything is there, everything.
  
  --
  
  My child, yes, everything is there: mysticism, occultism, philosophy, the history of evolution, the history of man, of the gods, of creation, of Nature. How the universe was created, why, for what purpose, what destiny - all is there. You can find all the answers to all your questions there. Everything is explained, even the future of man and of the evolution, all that nobody yet knows. He has described it all in beautiful and clear words so that spiritual adventurers who wish to solve the mysteries of the world may understand it more easily. But this mystery is well hidden behind the words and lines and one must rise to the required level of true consciousness to discover it. All prophesies, all that is going to come is presented with the precise and wonderful clarity. Sri Aurobindo gives you here the key to find the Truth, to discover the Consciousness, to solve the problem of what the universe is. He has also indicated how to open the door of the Inconscience so that the light may penetrate there and transform it. He has shown the path, the way to liberate oneself from the ignorance and climb up to the superconscience; each stage, each plane of consciousness, how they can be scaled, how one can cross even the barrier of death and attain immortality. You will find the whole journey in detail, and as you go forward you can discover things altogether unknown to man. That is Savitri and much more yet. It is a real experience - reading Savitri. All the secrets that man possessed, He has revealed, - as well as all that awaits him in the future; all this is found in the depth of Savitri. But one must have the knowledge to discover it all, the experience of the planes of consciousness, the experience of the Supermind, even the experience of the conquest of Death. He has noted all the stages, marked each step in order to advance integrally in the integral Yoga.
  
  --
  
  My child, every day you are going to read Savitri; read properly, with the right attitude, concentrating a little before opening the pages and trying to keep the mind as empty as possible, absolutely without a thought. The direct road is through the heart. I tell you, if you try to really concentrate with this aspiration you can light the flame, the psychic flame, the flame of purification in a very short time, perhaps in a few days. What you cannot do normally, you can do with the help of Savitri. Try and you will see how very different it is, how new, if you read with this attitude, with this something at the back of your consciousness; as though it were an offering to Sri Aurobindo. You know it is charged, fully charged with consciousness; as if Savitri were a being, a real guide. I tell you, whoever, wanting to practice Yoga, tries sincerely and feels the necessity for it, will be able to climb with the help of Savitri to the highest rung of the ladder of Yoga, will be able to find the secret that Savitri represents. And this without the help of a Guru. And he will be able to practice it anywhere. For him Savitri alone will be the guide, for all that he needs he will find Savitri. If he remains very quiet when before a difficulty, or when he does not know where to turn to go forward and how to overcome obstacles, for all these hesitations and incertitudes which overwhelm us at every moment, he will have the necessary indications, and the necessary concrete help. If he remains very calm, open, if he aspires sincerely, always he will be as if lead by the hand. If he has faith, the will to give himself and essential sincerity he will reach the final goal.
  
  Indeed, Savitri is something concrete, living, it is all replete, packed with consciousness, it is the supreme knowledge above all human philosophies and religions. It is the spiritual path, it is Yoga, Tapasya, Sadhana, in its single body. Savitri has an extraordinary power, it gives out vibrations for him who can receive them, the true vibrations of each stage of consciousness. It is incomparable, it is truth in its plenitude, the Truth Sri Aurobindo brought down on the earth. My child, one must try to find the secret that Savitri represents, the prophetic message Sri Aurobindo reveals there for us. This is the work before you, it is hard but it is worth the trouble. - 5 November 1967
  

0.01_-_Introduction, #Agenda Vol 1, #The Mother, #Integral Yoga
  
  Sri Aurobindo
  This AGENDA ... One day, another species among men will pore over this fabulous document as over the tumultuous drama that must have surrounded the birth of the first man among the hostile hordes of a great, delirious Paleozoic. A first man is the dangerous contradiction of a certain simian logic, a threat to the established order that so genteelly ran about amid the high, indefeasible ferns - and to begin with, it does not even know that it is a man. It wonders, indeed, what it is. Even to itself it is strange, distressing. It does not even know how to climb trees any longer in its usual way
  --
  The whole time - or for seven years, in any event - we fought with our conception of God and the
  'spiritual life': it was all so comfortable, for we had a supreme 'symbol' of it right there. She let us do as we pleased, She even opened up all kinds of little heavens in us, along with a few hells, since they go together. She even opened the door in us to a certain 'liberation,' which in the end was as soporific as eternity - but there was nowhere to get out: it WAS eternity. We were trapped on all sides. There was nothing left but these 4m2 of skin, the last refuge, that which we wanted to flee by way of above or below, by way of Guiana or the Himalayas. She was waiting for us just there, at the end of our spiritual or not so spiritual pirouettes. Matter was her concern. It took us seven years to understand that She was beginning there, 'where the other yogas leave off,' as Sri Aurobindo had already said twenty-five years earlier. It was necessary to have covered all the paths of the Spirit and all those of Matter, or in any case a large number geographically, before discovering, or even simply understanding, that 'something else' was really Something Else. It was not an improved
  Spirit nor even an improved Matter, but ... it could be called 'nothing,' so contrary was it to all we know. For the caterpillar, a butterfly is nothing, it is not even visible and has nothing in common with caterpillar heavens nor even caterpillar matter. So there we were, trapped in an impossible adventure. One does not return from there: one must cross the bridge to the other side. Then one day in that seventh year, while we still believed in liberations and the collected Upanishads, highlighted with a few glorious visions to relieve the commonplace (which remained appallingly commonplace), while we were still considering 'the Mother of the Ashram' rather like some spiritual super-director (endowed, albeit, with a disarming yet ever so provocative smile, as though
  --
  
  Where, then, was 'the Mother of the Ashram' in all this? What is even 'the Ashram,' if not a spiritual museum of the resistances to Something Else. They were always - and still today - reciting their catechism beneath a little flag: they are the owners of the new truth. But the new truth is laughing in their faces and leaving them high and dry at the edge of their little stagnant pond. They are under the illusion that Mother and Sri Aurobindo, twenty-seven or four years after their respective departures, could keep on repeating themselves - but then they would not be Mother and
  Sri Aurobindo! They would be fossils. The truth is always on the move. It is with those who dare, who have courage, and above all the courage to shatter all the effigies, to de-mystify, and to go
  TRULY to the conquest of the new. The 'new' is painful, discouraging, it resembles nothing we know! We cannot hoist the flag of an unconquered country - but this is what is so marvelous: it does not yet exist. We must MAKE IT EXIST. The adventure has not been carved out: it is to be carved out. Truth is not entrapped and fossilized, 'spiritualized': it is to be discovered. We are in a nothing that we must force to become a something. We are in the adventure of the new species. A new species is obviously contradictory to the old species and to the little flags of the alreadyknown. It has nothing in common with the spiritual summits of the old world, nor even with its abysms - which might be delightfully tempting for those who have had enough of the summits, but everything is the same, in black or white, it is fraternal above and below. SOMETHING ELSE is needed.
  --
  
  Day after day, for seventeen years, She sat with us to tell us of her impossible odyssey. Ah, how well we now understand why She needed such an 'outlaw' and an incorrigible heretic like us to comprehend a little bit of her impossible odyssey into 'nothing.' And how well we now understand her infinite patience with us, despite all our revolts, which ultimately were only the revolts of the old species against itself. The final revolt. 'It is not a revolt against the British government which any one can easily do. It is, in fact, a revolt against the whole universal Nature!' Sri Aurobindo had proclaimed fifty years earlier. She listened to our grievances, we went away and we returned. We wanted no more of it and we wanted still more. It was infernal and sublime, impossible and the sole possibility in this old, asphyxiating world. It was the only place one could go to in this barbedwired, mechanized world, where Cincinnati is just as crowded and polluted as Hong Kong. The new species is the last free place in the general Prison. It is the last hope for the earth. How we listened to her little faltering voice that seemed to return from afar, afar, after having crossed spaces and seas of the mind to let its little drops of pure, crystalline words fall upon us, words that make you see. We listened to the future, we touched the other thing. It was incomprehensible and yet filled with another comprehension. It eluded us on all sides, and yet it was dazzlingly obvious. The 'other species' was really radically other, and yet it was vibrating within, absolutely recognizable, as if it were THAT we had been seeking from age to age, THAT we had been invoking through all our illuminations, one after another, in Thebes as in Eleusis as everywhere we have toiled and grieved in the skin of a man. It was for THAT we were here, for that supreme Possible in the skin of a man at last. And then her voice grew more and more frail, her breath began gasping as though She had to traverse greater and greater distances to meet us. She was so alone to beat against the walls of the old prison. Many claws were out all around. Oh, we would so quickly have cut ourself free from all this fiasco to fly away with Her into the world's future. She was so tiny, stooped over, as if crushed beneath the 'spiritual' burden that all the old surrounding species kept heaping upon her. They didn't believe, no. For them, She was ninety-five years old + so many days. Can someone become a new species all alone? They even grumbled at Her: they had had enough of this unbearable Ray that was bringing their sordid affairs into the daylight. The Ashram was slowly closing over Her. The old world wanted to make a new, golden little Church, nice and quiet. No, no one wanted TO
  BECOME. To worship was so much easier. And then they bury you, solemnly, and the matter is settled - the case is closed: now, no one need bother any more except to print some photographic haloes for the pilgrims to this brisk little business. But they are mistaken. The real business will take place without them, the new species will fly up in their faces - it is already flying in the face of the earth, despite all its isms in black and white; it is exploding through all the pores of this battered old earth, which has had enough of shams - whether illusory little heavens or barbarous little machines.

0.02_-_Topographical_Note, #Agenda Vol 1, #The Mother, #Integral Yoga
  Topographical Note
  From the time of Sri Aurobindo's departure (1950) until 1957, we have only a few notes and fragments or rare statements noted from memory. These are the only landmarks of this period, along with Mother's Questions and Answers from her talks at the Ashram Playground. A few of these conversations have been reproduced here insofar as they mark stages of the Supramental
  Action.
  --
  
  From 1960, the Agenda took its final shape arid grew for thirteen years, until May 1973, filling thirteen volumes in all (some six thousand pages), with a change of setting in March 1962 at the time of the Great Turning in Mother's yoga when She permanently retired to her room upstairs, as had Sri Aurobindo in 1926. The interviews then took place high up in this large room carpeted in golden wool, like a ship's stateroom, amidst the rustling of the Copper Pod tree and the cawing of crows. Mother would sit in a low rosewood chair, her face turned towards Sri Aurobindo's tomb, as though She were wearing down the distance separating that world from our own. Her voice had become like that of a child, one could hear her laughter. She always laughed, this Mother. And then her long silences. Until the day the disciples closed her door on us. It was May 19, 1973. We did not want to believe it. She was alone, just as we were suddenly alone. Slowly, painfully, we had to discover the why of this rupture. We understood nothing of the jealousies of the old species, we did not yet realize that they were becoming the 'owners' of Mother - of the Ashram, of Auroville, of
  Sri Aurobindo, of everything - and that the new world was going to be denatured into a new
  Church. There and then, they made us understand why She had pulled us from our forest, one day, and chosen as her confidant an incurable rebel.

0.03_-_1951-1957._Notes_and_Fragments, #Agenda Vol 1, #The Mother, #Integral Yoga
  February 1951
  (Note written by hand two months after Sri Aurobindo's departure)
  The lack of the earth's receptivity and the behavior of Sri Aurobindo's disciples 1 are largely responsible for what happened to his body. But one thing is certain: the great misfortune that has just beset us in no way affects the truth of his teaching. All he said is perfectly true and remains so.
  

0.04_-_1951-1954, #Agenda Vol 1, #The Mother, #Integral Yoga
  (This note, originally written in English, was meant for the officials who had wanted to present
  Mother with the Nobel Peace Prize proposed for Sri Aurobindo in 1951)
  I am only realizing what He has conceived.
  --
  
  1In an 'official' version, Mother had omitted 'and the behavior of Sri Aurobindo's disciples.'
  2Original English. In another version, Mother wrote, 'a ray of the Consciousness.'
  --
  August 25, 19548
  (Mother reads to the disciples an excerpt from Sri Aurobindo's THE MOTHER, in which he describes the different aspects of the Creative Power - what is India is called the 'Shakti,' or the
  'Mother' - which have presided over universal evolution.)
  --
  There are among them Presences indispensable for the supramental realization, - most of all one who is her Personality of that mysterious and powerful ecstasy and Ananda 9 which flows from a supreme divine Love, the Ananda that alone can heal the gulf between the highest heights of the supramental spirit and the lowest abysses of Matter, the Ananda that holds the key of a wonderful divines" Life and even now supports from its secrecies the work of all the other Powers of the universe.'
  Sri Aurobindo, The Mother
  (A disciple:) Sweet Mother, what is this Personality and when will It manifest?
  --
  When did it happen?
  I don't know dates. I don't know, I never remember dates. I can only tell you this ... that it happened before Sri Aurobindo left his body, that he was told about it beforehand and that he ... well, he acknowledged the fact.
  
  --
  I met a man (I was perhaps 20 or 21 at the time), an Indian who had come to Europe and who told me of the Gita. There was a French translation of it (a rather poor one, I must say) which he advised me to read, and then he gave me the key (HIS key, it was his key). He said, 'Read the
  Gita ...' (this translation of the Gita which really wasn't worth much but it was the only one available at the time - in those days I wouldn't have understood anything in other languages; and besides, the English translations were just as bad and ... well, Sri Aurobindo hadn't done his yet!).
  
  --
  
  Yes, certainly ... had there been any receptivity when She came down and had She been able to manifest with the power with which She came ... But I can tell you one thing: even before Her coming, when, with Sri Aurobindo, I had begun going down (for the Yoga) from the mental plane to the vital plane, when we brought our yoga down from the mental plane into the vital plane, in less than a month (I was forty years old at the time - I didn't seem very old, I looked less than forty, but I was forty anyway), after no more than a month of this yoga, I looked exactly like an 18 year old! And someone who knew me and had stayed with me in Japan 13 came here, and when he saw me, he could scarcely believe his eyes! He said, 'But my god, is it you?' I said, 'Of course!'
  Only when we went down from the vital plane into the physical plane, all this went away - because on the physical plane, the work is much harder and we had so much to do, so many things to change.

0.05_-_1955, #Agenda Vol 1, #The Mother, #Integral Yoga
  
  I am not now going to renounce Sri Aurobindo's Yoga, Mother, for my whole life is based upon it, but I believe I should employ other means - which is why I am writing you this letter.
  
  By continuing this daily little ant-like struggle and by having to confront the same desires, the same 'distractions' every day, it seems to me I am wasting my energy in vain. Sri Aurobindo's
  Yoga, which is meant to include life, is so difficult that one should come to it only after having already established the solid base of a concrete divine realization. That is why I want to ask you if I should not 'withdraw' for a certain time, to Almora, 18 for example, to Brewster's place,19 to live in solitude, silence, meditation, far away from people, work and temptations, until a beginning of
  --
  Mother, this is not a vital desire seeking to divert me from the sadhana, for my life has no other meaning than to seek the divine, but it seems to be the only solution that could bring about some
  16For a long time, Satprem took care of the correspondence with the outside, along with Pavitra not to mention editing the Ashram Bulletin as well as Mother's writings and talks translating Sri Aurobindo's works Unto French, and conducting classes at the Ashram's 'International Centre of Education.'
  17Every evening at the Playground, the disciples passed before Mother one by one to receive symbolically some food.

0.06_-_1956, #Agenda Vol 1, #The Mother, #Integral Yoga
  So when an answer has been given to every question, what place remains for the work of art?
  When all is metamorphosized through Transcendence, what place remains for artistic metamorphosis? When all is supreme harmony, can this harmony be expressed otherwise than through silence, a smile, a radiance or 'inspired' poetry - of which Sri Aurobindo is the sole example; even so, his poetry is not drawn from the human level, it surpasses the human, it issues from elsewhere.
  
  --
  
  All my past is weighing down on me, not because of any attachments, for I regret NOTHING of my past and my only hope is what lies before me. Yet I have not entirely undergone all this like a marionette, it even seems to me that 'I' have created it, composed it like a book - for the last fifteen years, from the time of the concentration camps, I have consciously multiplied my experiences and have passed through a whole range of rebellions and situations in order to gather the basic material for a book. As it happens, this formulation of 'my' book gradually merged with the search for my real Self. Now I know what I was seeking, but this book has grown with me, it is there like a powerful formation weighing down on me, and it weighs on me all the more now, for since my contact with Sri Aurobindo all my past experiences seem charged with meaning and symbolism. I find your hand in it everywhere, and I can now connect all the apparent coincidences and sift out an extraordinary necessity that has led me here; all this makes a dense, living, vibrant book that weighs on me. I need to cast it all out, to free myself, to write this book.
  
  --
  
  There is another consideration as well - though if I am deluding myself, please enlighten me. I feel that if this book is successful, it could be useful to others and serve Sri Aurobindo's work. For I have had the opportunity to live concretely, the hard way, many of the questions that others ask themselves. Thus all my past experiences appear to be a living demonstration of a teaching to which
  Sri Aurobindo is the key. What has already been said abstractly or philosophically, I can say in the form of a living and moving novel. I think that I feel in me the power to express these things.
  
  --
  
  24Note written by Mother in French At this period, Mother's back was already bent. This straightening of her back seems to be the first physiological effect of the 'Supramental Manifestation' of February 29, which is perhaps the reason why Mother noted down the experience under the name 'Agenda of the Supramental Action on Earth.' It was the first time Mother gave a title to what would become this fabulous document of 13 volumes. The experience took place during a 'translation class' when, twice a week, Mother would translate the works of Sri Aurobindo into French before a group of disciples.
  
  --
  It's the same with those who ask for an interview. I tell them, 'Look, you have come in large numbers, and if each one asks me for an interview, how could I possibly find enough minutes in so few days to see everyone? While you're here, I wouldn't have even a single minute.' Then they retort, 'Oh, I have taken so MUCH trouble, I have come from so FAR away, I have come from way
  31Mother is referring to the darshan of April 24, 1956. Four times a year, for 'darshan,' visitors increasingly poured into the Ashram to pass one by one before Mother (and formerly, Sri Aurobindo) to receive her look.
  
  --
  
  There was indeed a possibility to enter into contact with the Thing individually - this was even what Sri Aurobindo had described as being the necessary procedure: a certain number of people would enter into contact with this Force through their inner effort and their aspiration. We had called it the ascent towards the Supermind. And IF and when they had touched the Supermind through an inner ascent (that is, by freeing themselves from the material consciousness), they should have recognized it SPONTANEOUSLY as soon as it came. But a preliminary contact was indispensable - if you have never touched it, how can you recognize it?
  That's how the universal movement works (I read this to you a few days ago): through their inner effort and inner progress, certain individuals, who are the pioneers, the forerunners, enter into communication with the new Force which is to manifest, and they receive it in themselves. And because a number of calls like this surge forth, the thing becomes possible, and the era, the time, the moment for the manifestation comes. This is how it happened - and the Manifestation took place.
  --
  
  As Sri Aurobindo says, people see God as a magnified man: he is the Demiurge, Jehovah - what
  I call the 'Lord of Falsehood.'

0.07_-_1957, #Agenda Vol 1, #The Mother, #Integral Yoga
  
  You told me one day that I could be 'useful' to you. Then, by chance, I came across this passage from Sri Aurobindo the other day: 'Everyone has in him something divine, something his own, a chance of perfection and strength in however small a sphere which God offers him to take or refuse.'
  Could you tell me, as a favor, what this particular thing is in me which may be useful to you and serve you? If I could only know what my real work is in this world ... All the conflicting impulses in me stem from my being like an unemployed force, like a being whose place has not yet been determined.
  --
  This vision took place early in the night and woke me up with a rather unpleasant feeling. Then I fell back to sleep and forgot about it; but a little while ago, when I was thinking of the question put to me, it returned. It returned with a great intensity and so imperatively that now, just as I wanted to tell you what kind of collectivity we wish to realize according to the ideal described by Sri
  Aurobindo in the last chapter of The Life Divine - a gnostic, supramental collectivity, the only kind that can do Sri Aurobindo's integral yoga and be realized physically in a progressive collective body becoming more and more divine - the recollection of this vision became so imperative that I couldn't speak.
  
  --
  
   orderly, it was organized ... yet there was this fantastic chaos which I mentioned. And all this was a symbol - a symbol that certainly applies to what Sri Aurobindo has written here 40 regarding the necessity for the transformation of the body, the type of transformation that has to take place for life to become a divine life.
  
  --
  
  Yet it is one of the most common types of human collectivity - to group together, band together, unite around a common ideal, a common action, a common realization but in an absolutely artificial way. In contrast to this, Sri Aurobindo tells us that a true community - what he terms a gnostic or supramental community - can be based only upon the INNER REALIZATION of each one of its members, each realizing his real, concrete oneness and identity with all the other members of the community; that is, each one should not feel himself a member connected to all the others in an arbitrary way, but that all are one within himself. For each one, the others should be as much himself as his own body - not in a mental and artificial way, but through a fact of consciousness, by an inner realization.
  
  --
  
  This is why Sri Aurobindo has also written somewhere else that a double movement is necessary: the effort for individual progress and realization must be combined with the effort of trying to uplift the whole so as to enable it to make a progress indispensable for the greater progress of the individual: a mass progress, if you will, that allows the individual to take a further step forward.
  
  --
  (On freedom)
  41Of Mother's French translation of these two books by Sri Aurobindo.
  
  --
  Is it you in your supreme consciousness, an impersonal divine force, the force of the yoga, or you, the embodied Mother with your physical consciousness - a personal presence really intimate to our every thought and act, and not some anonymous force? Can you tell us how and in what way you are present with us?
  It is said that Sri Aurobindo and you are one and the same consciousness, but are the personal presence of Sri Aurobindo and your own personal presence two distinct things, each playing a particular role?
  I am with you because I AM you or you are me.
  
  'I am with you' means a world of things, for I am with you at every level, on every plane, from the supreme consciousness to my most physical consciousness. Here, in Pondicherry, you cannot breathe without breathing my consciousness. It permeates the atmosphere in the subtle physical almost materially and extends right to the lake, seven miles away from here. Beyond, my consciousness can be felt in the material vital, and then on the mental and the other higher planes everywhere. When I came here for the first time, I felt Sri Aurobindo's atmosphere, felt it materially, ten miles from the shore - ten nautical miles, not kilometers! It was very sudden, very concrete, a pure and luminous atmosphere, light, so light that it lifts you up.
  
  A long time ago, Sri Aurobindo had this reminder, with which you are all quite familiar, put up everywhere in the Ashram: 'Always behave as if the Mother was looking at you; because she is, indeed, always present.'
  This is not some mere sentence, these are not just words, it is a fact. I am very concretely with you, and those with a subtle vision can see me.
  --
  
  But besides all this, there is a special personal bond of affection between you and me, between all who have turned towards Sri Aurobindo's teaching and me - and of course, distance does not count; you may be in France, at the other end of the world, or in Pondicherry, but this bond remains just as real and as living. Each time there is a call, each time I need to know something to send out a force, an inspiration, a protection or whatever else, a sort of message suddenly comes to me, and I do what is needed. Obviously, these communications come to me at any moment whatsoever, and you may have seen me more than once suddenly stop in the middle of a sentence or some work: it means something, some communication is coming, so I concentrate.
  
  --
  
  Now, you know that Sri Aurobindo and I are always one and the same consciousness, one and the same person. Only, when this unique force or presence is felt in your individual consciousness, it assumes different forms or appearances depending upon your temperament, your aspirations, your needs, the particular cast of your nature. Your individual consciousness is like a filter, a pointer, as it were; it makes a choice and settles upon one possibility in the infinity of divine possibilities. In truth, the Divine gives to each one exactly what he expects from Him. If you believe the Divine to be distant and cruel, He will be distant and cruel, because it may be necessary for your supreme wellbeing to feel the wrath of God. He will be Kali 43 for the worshippers of Kali, and bliss for the bhakta.44 He will be the All-Knowledge of seekers after Knowledge, the Transcendent Impersonal of the illusionist. He will be an atheist for the atheist, and the love of the lover. He will be fraternal and near, an ever faithful friend, ever helpful, to those who feel him as the inner guide of each movement, at each minute. And if you believe that He can erase everything, He will erase all your faults, all your errors, tirelessly, and at each moment you will feel his infinite Grace. In truth, the
  Divine is what you expect of Him in your deep aspiration.
  --
  
  It is only when one is consciously identified with his divine Origin that he can speak with complete truthfulness of a memory of past lives. Sri Aurobindo speaks of a progressive manifestation of the Spirit in the forms it inhabits. When one reaches the summit of this manifestation, one has a plunging view of the path already traversed, and one remembers.
  

01.01_-_The_Symbol_Dawn, #Savitri, #Sri Aurobindo, #Integral Yoga
  class:chapter
  author class:Sri Aurobindo
  subject:Integral Yoga

01.02_-_The_Issue, #Savitri, #Sri Aurobindo, #Integral Yoga
  class:chapter
  author class:Sri Aurobindo
  subject:Integral Yoga

01.03_-_The_Yoga_of_the_King_The_Yoga_of_the_Souls_Release, #Savitri, #Sri Aurobindo, #Integral Yoga
  class:chapter
  author class:Sri Aurobindo
  subject:Integral Yoga

01.04_-_The_Secret_Knowledge, #Savitri, #Sri Aurobindo, #Integral Yoga
  class:chapter
  author class:Sri Aurobindo
  subject:Integral Yoga

01.05_-_The_Yoga_of_the_King_The_Yoga_of_the_Spirits_Freedom_and_Greatness, #Savitri, #Sri Aurobindo, #Integral Yoga
  class:chapter
  author class:Sri Aurobindo
  subject:Integral Yoga

02.01_-_The_World-Stair, #Savitri, #Sri Aurobindo, #Integral Yoga
  class:chapter
  author class:Sri Aurobindo
  subject:Integral Yoga

02.02_-_The_Kingdom_of_Subtle_Matter, #Savitri, #Sri Aurobindo, #Integral Yoga
  class:chapter
  author class:Sri Aurobindo
  subject:Integral Yoga

02.03_-_The_Glory_and_the_Fall_of_Life, #Savitri, #Sri Aurobindo, #Integral Yoga
  class:chapter
  author class:Sri Aurobindo
  subject:Integral Yoga

02.04_-_The_Kingdoms_of_the_Little_Life, #Savitri, #Sri Aurobindo, #Integral Yoga
  class:chapter
  author class:Sri Aurobindo
  subject:Integral Yoga

02.05_-_The_Godheads_of_the_Little_Life, #Savitri, #Sri Aurobindo, #Integral Yoga
  class:chapter
  author class:Sri Aurobindo
  subject:Integral Yoga

02.06_-_The_Kingdoms_and_Godheads_of_the_Greater_Life, #Savitri, #Sri Aurobindo, #Integral Yoga
  class:chapter
  author class:Sri Aurobindo
  subject:Integral Yoga

02.07_-_The_Descent_into_Night, #Savitri, #Sri Aurobindo, #Integral Yoga
  class:chapter
  author class:Sri Aurobindo
  subject:Integral Yoga

02.08_-_The_World_of_Falsehood,_the_Mother_of_Evil_and_the_Sons_of_Darkness, #Savitri, #Sri Aurobindo, #Integral Yoga
  class:chapter
  author class:Sri Aurobindo
  subject:Integral Yoga

02.09_-_The_Paradise_of_the_Life-Gods, #Savitri, #Sri Aurobindo, #Integral Yoga
  class:chapter
  author class:Sri Aurobindo
  subject:Integral Yoga

02.10_-_The_Kingdoms_and_Godheads_of_the_Little_Mind, #Savitri, #Sri Aurobindo, #Integral Yoga
  class:chapter
  author class:Sri Aurobindo
  subject:Integral Yoga

02.11_-_The_Kingdoms_and_Godheads_of_the_Greater_Mind, #Savitri, #Sri Aurobindo, #Integral Yoga
  class:chapter
  author class:Sri Aurobindo
  subject:Integral Yoga

02.12_-_The_Heavens_of_the_Ideal, #Savitri, #Sri Aurobindo, #Integral Yoga
  class:chapter
  author class:Sri Aurobindo
  subject:Integral Yoga

02.13_-_In_the_Self_of_Mind, #Savitri, #Sri Aurobindo, #Integral Yoga
  class:chapter
  author class:Sri Aurobindo
  subject:Integral Yoga

02.14_-_The_World-Soul, #Savitri, #Sri Aurobindo, #Integral Yoga
  class:chapter
  author class:Sri Aurobindo
  subject:Integral Yoga

02.15_-_The_Kingdoms_of_the_Greater_Knowledge, #Savitri, #Sri Aurobindo, #Integral Yoga
  class:chapter
  author class:Sri Aurobindo
  subject:Integral Yoga

1.00_-_INTRODUCTION, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  for thou canst banish us from thy kingdom, whilst God cannot; for verily, all is His kingdom and there is nowhere to go outside Him."
  This Indian tale, which comes from Bengal, where Sri Aurobindo was born, was not unknown to him who said that all is He gods,
  devils, men, the earth, not just heaven and whose entire experience leads to a divine rehabilitation of matter. For the last half century,
  psychology has done nothing but reinstate the demons in man; it is possible, as Andr Malraux believed, that the task of the next half century will be "to reinstate the gods in man," or, rather, as Sri Aurobindo put it, to reinstate the Spirit in man and in matter, and to create "the life divine on earth": The heavens beyond are great and 1
  
  --
  
  What can Sri Aurobindo do for us at this low altitude?
  There is Sri Aurobindo the philosopher, and Sri Aurobindo the poet, which he was essentially, a visionary of evolution; but not everyone is a philosopher or a poet, much less a seer. But would we not be content if he gave us a way to believe in our own possibilities,
  not only our human but our superhuman and divine possibilities, and not only to believe in them but to discover them ourselves, step by step, to see for ourselves and to become vast, as vast as the earth we love and all the lands and all the seas we hold within us? For there is Sri Aurobindo the explorer, who was also a yogi; did he not say that Yoga is the art of conscious self-finding? 3 It is this exploration of consciousness that we would like to undertake with him. If we proceed calmly, patiently, and with sincerity, bravely facing the difficulties of the road and God knows it is rugged enough there is no reason that the window should not open at some point and let the sun shine on us forever. Actually, it is not one but several windows that open one after another, each time on a wider perspective, a new dimension of our own kingdom; and each time it means a change of consciousness as radical as going from sleep to the waking state. We are going to outline the main stages of these changes of consciousness,
  as Sri Aurobindo experienced them and described them to his disciples in his integral yoga, until they take us to the threshold of a new, still unknown experience that may have the power to change life itself.
  For Sri Aurobindo is not only the explorer of consciousness, he is the builder of a new world. Indeed, what is the point of changing our consciousness if the world around us remains as it is? We would be like Hans Christian Andersen's emperor walking naked through the streets of his capital. Thus, after exploring the outermost frontiers of worlds that were not unknown to ancient wisdom, Sri Aurobindo discovered yet another world, not found on any map, which he called the Supermind or Supramental, and which he sought to draw down upon Earth. He invites us to draw it down a little with him and to take part in the beautiful story, if we like beautiful stories. For the Supermind, Sri Aurobindo tells us, brings a dramatic change to the 3
  

1.00_-_PREFACE, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  even more so. Finally, the value of an experience is measured by its capacity to transform life; otherwise, it is simply an empty dream or an hallucination.
  Sri Aurobindo leads us to a twofold discovery, which we so urgently need if we want to find an intelligible meaning to the suffocating chaos we live in, as well as a key for transforming our world. By following him step by step in his prodigious exploration,
  we are led to the most important discovery of all times, to the threshold of the Great Secret that is to change the face of this world,

1.01_-_An_Accomplished_Westerner, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  
  Humanly speaking, Sri Aurobindo is close to us, because once we have respectfully bowed before the "wisdom of the East" and the odd ascetics who seem to make light of all our fine laws, we find that our curiosity has been aroused but not our life; we need a practical truth that will survive our rugged winters. Sri Aurobindo knew our winters well; he experienced them as a student, from the age of seven until twenty. He lived from one lodging house to another at the whim of more or less benevolent landladies, with one meal a day, and not even an overcoat to put on his back, but always laden with books: the French symbolists, Mallarm, Rimbaud, whom he read in the original French long before reading the Bhagavad Gita in translation. To us Sri Aurobindo personifies a unique synthesis.
  He was born in Calcutta on August 15, 1872, the year of Rimbaud's Illuminations, just a few years before Einstein; modern physics had already seen the light of day with Max Planck, and Jules Verne was busy probing the future. Yet, Queen Victoria was about to become Empress of India, and the conquest of Africa was not even completed; it was the turning point from one world to another.
  Historically, it appears that the birth of a new world is often preceded by periods of trial and destruction, but perhaps this is simply a misreading: it may be because the new seeds are already alive that the forces of subversion (or clearing away) are raging. In any event,
  Europe was at the peak of its glory; the game seemed to be played in the West. This is how it appeared to Dr. Krishnadhan Ghose, Sri Aurobindo's father, who had studied medicine in England, and had returned to India completely anglicized. He did not want his three sons, of whom Sri Aurobindo was the youngest, to be in the least contaminated by the "steamy and retrograde" mysticism in which his country seemed to be running to ruin. He did not even want them to know anything of the traditions and languages of India. Sri Aurobindo was therefore provided not only with an English first name, Akroyd,
  
  
  but also with an English governess, Miss Pagett, and then sent off at the age of five to an Irish convent school in Darjeeling among the sons of British administrators. Two years later, the three Ghose boys would leave for England. Sri Aurobindo was seven. Not until the age of twenty would he learn his mother tongue, Bengali. He would never see his father again, who died just before his return to India, and barely his mother, who was ill and did not recognize him on his return. Hence, this is a child who grew up outside every influence of family, country, and tradition a free spirit. The first lesson Sri Aurobindo gives us is perhaps, precisely, a lesson of freedom.
  Sri Aurobindo and his two brothers were entrusted to an Anglican clergyman of Manchester, with strict instruction that they should not be allowed the acquaintance of any Indian or undergo any Indian influence.4 Dr. Ghose was indeed a peculiar man. He also ordered Pastor Drewett not to give his sons any religious instruction, so they could choose a religion themselves, if they so wished, when they came of age. He then left them to their fate for thirteen years. He believed his children should become men of character. Dr. Ghose may appear to have been a hardhearted man, but he was nothing of the kind; not only did he donate his services as a doctor but also gave his money to poor Bengali villagers (while his sons had hardly anything to eat or wear in London), and he died of shock when he was mistakenlyinformed that his favorite son, Aurobindo, had died in a shipwreck.
  The first few years in Manchester were of some importance to Sri Aurobindo because this is where he learned French (English was his "mother tongue") and discovered a spontaneous affinity for France:
  There was an attachment to English and European thought and literature, but not to England as a country; I had no ties there. . . . If there was attachment to a European land as a second country, it was intellectually and emotionally to one not seen or lived in in this life,
  --
  
  although he was quite unimpressed with religion, as is evident from the account he gives of his "conversion." Predictably, Clergyman Drewett's mother had undertaken the task of saving the souls of the three heretic children, or at least that of the youngest one, whom she took one day to a meeting of "nonconformist" ministers. After the prayers were over, wrote Sri Aurobindo, nearly all dispersed, but devout people remained a little longer, and it was at that time that conversions were made. I was feeling completely bored. Then a minister approached me and asked me some questions. (I was about ten at that time.) I did not give any reply. Then they all shouted, "He is saved, he is saved," and began to pray for me and offer thanks to God.6 Sri Aurobindo, the seer, was never to become a religious man,
  not even in India, and he often emphasized that religion and spirituality are not necessarily synonymous: True theocracy, he would write later, is the kingdom of God in man and not the kingdom of a Pope, a priesthood or a sacerdotal class.7
  When he began his life in London, at the age of twelve, Sri Aurobindo knew Latin and French thoroughly. The headmaster of St.
  Paul's School, where he had enrolled, was so surprised at the aptitude of his young student that he personally coached him in Greek. Three years later, Sri Aurobindo could skip half his classes and spend most of his time engrossed in his favorite occupation:reading. Nothing seemed to escape this voracious adolescent (except cricket, which held as little interest for him as Sunday school.) Shelley and "Prometheus Unbound," the French poets, Homer, Aristophanes, and soon all of European thought for he quickly came to master enough German and Italian to read Dante and Goethe in the original peopled a solitude of which he has said nothing. He never sought to form relationships, while Manmohan, the second brother, roamed through London in the company of his friend Oscar Wilde and would make a name for himself in English poetry. Each of the three brothers led his separate life. However, there was nothing austere about Sri Aurobindo, and certainly nothing of the puritan (the prurient,8 as he called it); it was just that he was "elsewhere," and his world was 6
  7
  --
  
  Life of Sri Aurobindo, 8
  The Human Cycle, 15:166
  --
  
  replete. He even had a way of jesting with a straight face, which never left him: Sense of humour? It is the salt of existence. Without it the world would have got utterly out of balance it is unbalanced enough already and rushed to a blaze long ago. 9 For there is also Sri Aurobindo the humorist, and that Sri Aurobindo is perhaps more important than the philosopher whom Western universities speak of so solemnly. Philosophy, for Sri Aurobindo, was only a way of reaching those who could not understand anything without explanations; it was only a language, just as poetry was another, clearer and truer language. But the essence of his being was humor, not the sarcastic humor of the so-called spiritual man, but a kind of joy that cannot help dancing wherever is passes. Now and then, in a flash that leaves us somewhat mystified, we sense behind the most tragic, the most distressing human situations an almost facetious laughter, as if a child were playing a tragedy and suddenly made a face at himself because it is his nature to laugh, and ultimately because nothing in the world and no one can affect that place inside ourselves where we are ever a king.
  Indeed, perhaps this is the true meaning of Sri Aurobindo's humor: a refusal to see things tragically, and, even more so, a sense of inalienable royalty.
  Whether St. Paul's School appreciated his sense of humor we do not know, but it certainly appreciated his astonishing culture;he was awarded a scholarship to attend Cambridge (just in time; the family remittances had practically stopped), which was not enough, however,
  --
  
  culture, he managed to learn and assimilate Hinduism by leaps and bounds; in fact, he would be truly "Sri Aurobindo" only after assimilating both cultures and finding the point where the two worlds met in something that was neither one, nor even a synthesis of both,
  but what we might call with Mother, who would later continue Sri Aurobindo's work, a third position, a "something else" we desperately need, we who are neither narrow-minded materialists nor exclusive spiritualists.
  Thus, he became secretary of the "Indian Majlis," an association of Indian students at Cambridge, delivered revolutionary speeches, cast off his English first name, and joined a secret society called "Lotus and Dagger" (!) (Though, in this case, romanticism could lead one straight to the gallows.) Ultimately, he attracted the attention of the authorities, and his name was put on Whitehall's blacklist.
  Nonetheless, he earned his Bachelor of Arts degree, only to fail to attend the graduation ceremony, as if that were enough of that. In the same casual way, he took the celebrated Indian Civil Service examination, which would have opened the doors of the government of India to him among the ranks of the British administrators; he passed brilliantly, but neglected to appear for the horsemanship test,
  going for a walk that day insteadof trotting at Woolwich, and was consequently disqualified. This time the Senior Tutor of Cambridge was moved to write to the authorities: "That a man of this calibre should be lost to the Indian government merely because he failed to sit on a horse or did not keep an appointment appears to me, I confess, a piece of official short-sightedness which it would be hard to surpass. . . . He has had a very hard and anxious time of it for the last two years. Supplies from home have almost entirely failed, and he has had to keep his two brothers as well as himself. . . . I have several times written to his father on his behalf, but for the most part unsuccessfully. It is only lately that I managed to extract from him enough to pay some tradesmen who would otherwise have put his son into the County Court."10 The tutor's pleading would be in vain; the Colonial Office was convinced that Sri Aurobindo was dangerous.
  They were not wrong.
  --
  
  Life of Sri Aurobindo, 43
  
  
  When he sailed back to India, Sri Aurobindo was twenty. He had no position, no titles. His father had just died. What remained of his fourteen years in the West? We are tempted to recall Edouard Herriot's perfect definition, for if it is true that education is what remains when everything is forgotten, then what remains of the West after one has left it is not its books, its museums, and theaters, but an urge to translate into living acts what has been theorized. There,
  perhaps, lies the true strength of the West. Unfortunately, we in the West have too much "intelligence" to have anything truly substantial to translate outwardly, while India, too inwardly replete, does not possess the necessary urge to match what she lives with what she sees.
  This lesson would not be lost on Sri Aurobindo.
  

1.01_-_Foreward, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
  17 III.39.5; also IV.54.4 and VIII.45.27.
  18 The writings on and translations of the Veda that Sri Aurobindo published in the
  
  Arya are now published in The Secret of the Veda with Selected Hymns, volume 15 of
  THE COMPLETE WORKS OF Sri Aurobindo. - Ed.
  19 The 1946 edition of Hymns to the Mystic Fire, containing the translations referred

1.01_-_The_Four_Aids, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  object:1.01 - The Four Aids
  author class:Sri Aurobindo
  class:chapter

1.01_-_Two_Powers_Alone, #The Mother With Letters On The Mother, #Sri Aurobindo, #Integral Yoga
  class:chapter
  author class:Sri Aurobindo
  subject:Integral Yoga

1.02_-_Self-Consecration, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  object:1.02 - Self-Consecration
  author class:Sri Aurobindo
  class:chapter

1.02_-_Shakti_and_Personal_Effort, #The Mother With Letters On The Mother, #Sri Aurobindo, #Integral Yoga
  class:chapter
  author class:Sri Aurobindo
  subject:Integral Yoga

1.02_-_The_Eternal_Law, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  
  The proletariat among us is sunk in ignorance and overwhelmed with distress!11 exclaimed Sri Aurobindo soon after disembarking in India.
  It was not metaphysical questions that preoccupied him, but questions of action. To act: we are in the world to act. But what action? And above all, what method of action would be the most effective? This very practical concern would remain with Sri Aurobindo from his very first days in India right up to his highest yogic realizations. I
  personally recall (if you will excuse the digression) traveling to the Himalayas and enjoying a few wonderful days there in the company of a holy man, lost among the pines and the red laurels, with snow sparkling all around us between sky and valley. It was very beautiful,
  and I remember saying to myself how easy it is to have divine thoughts, or perhaps even visions, at that altitude, but what about in the valley below? I was not entirely wrong, although I later learned that one can act and work for the world in the silence and stillness of one's own body. (A clinging illusion makes us confuse agitation with action.) Still, what remains of our divine moments once we are removed from our solitude and brought down to the plains? This is a mirage that Western enthusiasts of Hinduism should consider, for if we merely want to escape the world, a retreat in the Alps or the Yosemite Valley, or even a small whitewashed cell, would do just as well; the Pilgrimage to the Source12 has little, if nothing, to do with the Ganges or the Brahmaputra. What was India going to bring to Sri Aurobindo, then? Did she hold some secret relevant to action in life?
  Reading books on Hinduism, it would appear that it is a kind of spiritual paleontology interspersed with polysyllabic Sanskrit words,
  --
  and that he needs to love what he himself understands of God at his own level and particular stage of inner development, and Peter's way is not John's. That everyone should love a crucified god, for instance,
  seems unnatural to the average Indian, who will bow respectfully before Christ (with as much spontaneous reverence as before his own image of God), but who will see also the face of God in the laughter of Krishna, the terror of Kali, the sweetness of Saraswati, and in the thousands upon thousands of other gods who dance, multicolored and mustachioed, mirthful or terrifying, illuminated or compassionate, on the deliriously carved towers of Indian temples. A God who cannot smile could not have created this humorous universe,13 said Sri Aurobindo. All is His face, all is His play, terrible or beautiful, as many-faceted as our world itself. For this country so teeming with 13
  
  --
  gods is also, at the same time, the country of a monolithic faith in Oneness: "One, He presides over all wombs and natures; Himself the womb of all." (Swetaswatara Upanishad V.5) But not everyone can at once merge with the Absolute; there are many degrees in the Ascent,
  and one who is ready to understand a little Lalita's childlike face and to bring her his incense and flowers may not be able to address the Eternal Mother in the silence of his heart; still another may prefer to deny all forms and plunge into the contemplation of That which is formless. "Even as men come to Me, so I accept them. It is my path that men follow from all sides," says the Bhagavad Gita (IV,11). 14 As we see, there are so many ways of conceiving of God, in three or three million persons, that we should not dogmatize, lest we eliminate everything, finally leaving nothing but a Cartesian God, one and universal by virtue only of his narrowness. Perhaps we still confuse unity with uniformity. It was in the spirit of that tradition that Sri Aurobindo was soon to write: The perfection of the integral Yoga will come when each man is able to follow his own path of Yoga, pursuing the development of his own nature in its upsurging towards that which transcends the nature. For freedom is the final law and the last consummation.15
  Nor does an Indian ever ask: "Do you believe in God?" The question would seem to him as childish as: "Do you believe in CO2?"
  --
  
  All quotations from the Upanishads, the Veda, and the Bhagavad Gita in this book are taken from Sri Aurobindo's translations.
  15
  --
  neuroses of an unbalanced society: we must implicate ourselves.
  Indeed, if we brought as much sincerity, meticulousness, and perseverance to the study of the inner world as we do to the study of our books, we would go fast and far the West also has surprises in store for us but it must first get rid of its preconceptions (Columbus did not draw the map of America before leaving Palos). These simple truths may be worth repeating, for the West seems to be caught between two falsehoods: the overly serious falsehood of the spiritualists, who have already settled the question of God in a few infallible paragraphs, and the not-serious-enough falsehood of the rudimentary occultists and psychics, who have reduced the invisible to a sort of freak-show of the imagination. India, wisely, refers us to our own direct experience and to experimental methods. Sri Aurobindo would soon put this fundamental lesson of experimental spirituality into practice.
  But what kind of men, what human substance, was he going to find in that India he did not know? Once we have set aside the exotic facade and the bizarre (to us) customs that amuse and intrigue tourists,
  there nevertheless remains something strange; and saying that Indians are a gentle, dreamy, fatalistic people, detached from the world, only describes the effect, not the cause. "Strange" is indeed the word,
  because spontaneously, in their very physical substance, without the least "thought" or even "faith," Indians sink their roots very deeply into other worlds; they do not altogether belong here. In them, these other worlds rise constantly to the surface; at the least touch the veil is rent, remarks Sri Aurobindo. This physical world, which for us is so real and absolute and unique, seems to them but one way of living among many others, one modality of the total existence among many others; in other words, a small chaotic, agitated, and rather painful frontier on the margin of immense continents which lie behind,
  unexplored.16 This substantial difference between Indians and other peoples appears most strikingly in their art, as it does also in Egyptian art (and, we assume without knowing it, in the art of Central America). If we leave behind our light and open cathedrals that soar high like a triumph of the divine thought in man suddenly to find 16
  --
  found thousands of miles apart in civilizations totally unknown to one another? True, the Age of the Mysteries is behind us; everything is wonderfully Cartesian and pragmatic, but still, something is missing.
  The first sign announcing a new being, probably, is the dawning sense of a terrible lack of something, which neither his science nor his churches nor his garish pleasures can ever fulfill. Man cannot be dispossessed of his secrets with impunity. This, too, was a living testimonial India imparted to Sri Aurobindo, unless he knew it already in his own flesh.
  However, if we expect India, the land where ancient Mysteries survive, to give us the practical solution we are seeking, we may be disappointed. Sri Aurobindo, who soon learned to appreciate the freedom, spiritual breadth, and immense experimental knowledge India offers a seeker, did not subscribe to everything there, far from it;
  not that there was anything to reject; there is nothing to reject anywhere, not in so-called Hinduism any more than in Christianity or in any other aspiration of man; but there is everything to widen, to widen endlessly. What we take for a final truth is most often only a partial experience of the Truth, and certainly the total Experience exists nowhere in time and space, in no place and no being however luminous he may be; for Truth is infinite, forever marching onward.
  --
  
  heirs to the Veda, which saw God everywhere in this "marvelous universe" and the last Upanishads, a Secret was lost; it was lost not only in India but in Mesopotamia, in Egypt, in Greece, and in Central America. It is this Secret that Sri Aurobindo was to rediscover,
  perhaps because his being combined the finest Western tradition and the profound spiritual yearning of the East. East and West, he said,
  --
  
  But for Sri Aurobindo it was not enough to reconcile Spirit and Matter on paper. That the Spirit is or is not of this world does not make much difference, after all, knowledge of the Spirit in life is not associated with a power over life:
  For truth and knowledge are an idle gleam,
  If Knowledge brings no power to change the world.19
  The lost Secret was not a theoretical truth, it was an actual power of Spirit over Matter. It is this pragmatic Secret that Sri Aurobindo was to find again, step by step, experientially, by daring to go beyond his Western background as well as the Hindu religious tradition; it is indeed true that the real essence emerges when all else is forgotten.
  

1.02_-_The_Two_Negations_1_-_The_Materialist_Denial, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  class:chapter
  author class:Sri Aurobindo
  

1.03_-_The_Armour_of_Grace, #The Mother With Letters On The Mother, #Sri Aurobindo, #Integral Yoga
  class:chapter
  author class:Sri Aurobindo
  subject:Integral Yoga

1.03_-_The_End_of_the_Intellect, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  
  Sri Aurobindo had spent fourteen years traveling the Western path; it would take him almost as much time to travel India's path and to reach the "peak" of traditional yogic realizations, the starting-point of his own work. What is most interesting for us, however, is that Sri Aurobindo traveled this traditional path, which we may therefore consider as a preparation, outside all customary rules, as a freelancer,
  as it were, or rather as an explorer who does not care about precautions and maps, and hence avoids many unnecessary detours simply because he has the courage to forge straight ahead. Thus, it was not in seclusion or in the lotus position or under the guidance of an enlightened Master that Sri Aurobindo undertook the journey, but just as we might do it ourselves, without any special knowledge, right in the midst of everyday life a life as busy and hectic as ours can be and all alone. Sri Aurobindo's first secret is probably a persistent refusal to cut life in two action vs. meditation, inner vs. outer, and the whole range of our false divisions; from the day he thought of yoga, he put everything into it, high and low, inside and outside, and he set out without ever looking back. Sri Aurobindo does not come to demonstrate exceptional qualities in an exceptional environment; he comes to show us what is possible for man, and to prove that the exceptional is only a normal possibility not yet mastered, just as the supernatural, as he said, is that the nature of which we have not attained or do not yet know, or the means of which we have not yet conquered.20 Ultimately, everything in this world is a matter of proper concentration; there is nothing that will not finally yield to a wellapplied concentration.
  When he went ashore on the Apollo Bunder in Bombay, he was overtaken by a spontaneous spiritual experience, a vast calm; but he had more immediate concerns of food and survival. Sri Aurobindo was twenty. He found a position with the Maharaja of Baroda, as 20
  
  --
  
  professor of French, then taught English at the state college, where he soon became vice-principal. He worked also as private secretary to the Prince. Between the court and the college he was busy enough, but in truth, it was the destiny of India that preoccupied him. He traveled many times to Calcutta, familiarizing himself with the political situation and writing several articles that created a scandal, for he didn't just refer to the Queen-Empress of India as an old lady so called by way of courtesy,21 but he urged his countrymen to shake off the British yoke, and attacked the mendicant policy in the Indian Congress party: no reforms, no collaboration. His aim was to gather and organize all the energies of the nation toward revolutionary action. This must have required some courage, considering the year was 1893, when the British ruled over three-fourths of the world. But Sri Aurobindo had a very special way of dealing with the problem; he did not lay any blame on the English, but on the Indians themselves:
  Our actual enemy is not any force exterior to ourselves, but our own crying weaknesses, our cowardice, our purblind sentimentalism. 22
  Already, we see a dominant theme of Sri Aurobindo, who, in the political as in the spiritual struggle and in all circumstances, urges us to look within ourselves for the cause both of our misfortunes and of the world's troubles not outside or elsewhere. Outer circumstances are merely the unfolding of what we are, the Mother, who shared his work, would later emphasize. Sri Aurobindo soon realized that newspaper articles were not enough to awaken a country; he began an underground activity, which would lead him to the foot of the gallows.
  For thirteen years Sri Aurobindo would play with fire.
  However, this young man was neither restless nor fanatical: "His smile was simple like that of a child, as limpid and as sweet," wrote his Bengali teacher who lived with him for two years (Sri Aurobindo had naturally begun to study his mother tongue). With touching ingenuousness, his teacher adds: "Before meeting Aurobindo, I had imagined him as a stalwart figure dressed like a European from head to foot, immaculate, with a stern look behind his spectacles, a horrible accent (from Cambridge, of course!) and a very difficult disposition.
  21
  --
  dreamy eyes, long wavy hair parted in the middle and falling to the neck, clad in a common coarse Ahmedabad dhoti, a close-fitting Indian jacket, and old-fashioned slippers with upturned toes, and whose face was slightly marked with smallpox, was no other than Mister Aurobindo Ghose, living treasure of French, Latin and Greek?"
  Actually, Sri Aurobindo was not yet through with books; the Western momentum was still there; he devoured books ordered from Bombay and Calcutta by the case. "Aurobindo would sit at his desk,"
  his Bengali teacher continues, "and read by the light of an oil lamp till one in the morning, oblivious of the intolerable mosquito bites. I
  would see him seated there in the same posture for hours on end, his eyes fixed on his book, like a yogi lost in the contemplation of the Divine, unaware of all that went on around him. Even if the house had caught fire, it would not have broken this concentration." He read English, Russian, German, and French novels, but also, in ever larger numbers, the sacred books of India, the Upanishads, the Bhagavad Gita, the Ramayana, although he had never been in a temple except as an observer. "Once, having returned from the College," one of his friends recalls, "Sri Aurobindo sat down, picked up a book at random and started to read, while Z and some friends began a noisy game of chess. After half an hour, he put the book down and took a cup of tea.
  We had already seen him do this many times and were waiting eagerly for a chance to verify whether he read the books from cover to cover or only scanned a few pages here and there. Soon the test began. Z
  opened the book, read a line aloud and asked Sri Aurobindo to recite what followed. Sri Aurobindo concentrated for a moment, and then repeated the entire page without a single mistake. If he could read a hundred pages in half an hour, no wonder he could go through a case of books in such an incredibly short time." But Sri Aurobindo did not stop at the translations of the sacred texts; he began to study Sanskrit,
  which, typically, he learned by himself. When a subject was known to be difficult or impossible, he would refuse to take anyone's word for it, whether he were a grammarian, pandit, or clergyman, and would insist upon trying it himself. The method seemed to have some merit,
  --
  the lost meaning of the Veda.23
  The day came, however, when Sri Aurobindo had had enough of these intellectual exercises. He probably realized that one can go on amassing knowledge indefinitely, reading and learning languages,
  even learning all the languages in the world and reading all the books in the world, and yet not progress at all. For the mind does not truly know, even though it may appear to it seeks to grind. Its need of knowledge is primarily a need for something to grind. If by chance the machine were to come to a stop because knowledge had been obtained, it would soon rise up in revolt and find something new to grind, just for the sake of grinding and grinding; such is its function.
  That within us which seeks to know and to progress is not the mind,
  but something behind it which uses it: The capital period of my intellectual development, Sri Aurobindo confided to a disciple, was when I could see clearly that what the intellect said might be correct and not correct, that what the intellect justified was true and its opposite also was true. I never admitted a truth in the mind without simultaneously keeping it open to the contrary of it. . . . And the first result was that the prestige of the intellect was gone!24
  Sri Aurobindo had come to a turning point; temples did not interest him and books were empty. A friend advised him to practice yoga, but Sri Aurobindo refused: A yoga which requires me to give up the world is not for me,25 he moreover added: a solitary salvation leaving the world to its fate was felt as almost distasteful. 26 Then one day Sri Aurobindo witnessed a curious scene, though not uncommon in India (to be sure, banality is often the best trigger of inner movements),
  when his brother Barin was ill with a severe fever. (Barin, born while Sri Aurobindo was in England, was Sri Aurobindo's secret emissary in the organization of Indian resistance in Bengal.) One of those halfnaked wandering monks appeared. He was probably begging for food from door to door as is their custom, when he saw Barin rolled up in blankets, shivering with fever. Without a word, he asked for a glass of 23
  
  --
  25
  Life of Sri Aurobindo, 102
  26
  --
  water, drew a sign, chanted a mantra, and had Barin drink the water.
  Five minutes later Barin was cured, and the monk had disappeared. Sri Aurobindo had heard about the strange powers of these ascetics, but now he had seen it with his own eyes. He suddenly realized that yoga could serve other purposes than escape from the world. And he needed power to liberate India: The agnostic was in me, the atheist was in me,
  the skeptic was in me and I was not absolutely sure that there was a God at all. . . . I felt there must be a mighty truth somewhere in this yoga. . . . So when I turned to the yoga and resolved to practise it and find out if my idea was right, I did it in this spirit and with this prayer to Him, "If Thou art, then Thou knowest my heart. Thou knowest that I
  do not ask for Mukti [liberation], I do not ask for anything which others ask for. I ask only for strength to uplift this nation, I ask only to be allowed to live and work for this people whom I love." 27 That is how Sri Aurobindo set out on the road.
  

1.03_-_The_Gods,_Superior_Beings_and_Adverse_Forces, #Words Of The Mother III, #The Mother, #Integral Yoga
  I want to ask you a question concerned with my reaction to the inconsideration and vulgarity in Xs letter about
  Sri Aurobindo. I remember an occasion many years ago when a lady friend of mine spoke unbecomingly of both of you. I verbally choked her off at once, but the indignation within me went on burning. It was like a sword of fire leaping out of my chest, striking and striking through the hours. My mind could serve only to direct it accurately; it had itself little part in the actual violence. The next day the lady had a terrific attack of diarrhoea.
  
  --
  *
  Ma, please help me to have a clear representation of the four aspects of the Mother as described by Sri Aurobindo in his book The Mother.
  

1.03_-_The_Two_Negations_2_-_The_Refusal_of_the_Ascetic, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  class:chapter
  author class:Sri Aurobindo
  

1.04_-_GOD_IN_THE_WORLD, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  
  Sri Aurobindo
  

1.04_-_Money, #The Mother With Letters On The Mother, #Sri Aurobindo, #Integral Yoga
  class:chapter
  author class:Sri Aurobindo
  subject:Integral Yoga

1.04_-_Reality_Omnipresent, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  class:chapter
  author class:Sri Aurobindo
  

1.04_-_Religion_and_Occultism, #Words Of The Mother III, #The Mother, #Integral Yoga
  *
  You express your faith in Sri Aurobindo with certain words which are for you the best expression of this faith; this is quite all right. But if you are convinced that these very words are the only correct ones to express what Sri Aurobindo is, then you become dogmatic and are ready to create a religion.
  
  --
  Religion and Occultism
   photographs of Sri Aurobindo and the Mother. Stating that for proper worship there should be a bija-mantra
  [seed-mantra] to invoke the deity, he asked whether there was such a mantra for Sri Aurobindo and the Mother.
  
  --
  
  Sri Aurobindo says that a man becomes what he thinks he is.
  

1.04_-_The_Silent_Mind, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  
  Mental Constructions The first stage in Sri Aurobindo's yoga, and the major task that opens the door to many realizations, is mental silence. Why mental silence,
  one may ask? Clearly, if we wish to discover a new country within us,
  we must first leave the old one behind; everything depends upon our determination in taking this first step. Sometimes it can happen in a flash. Something in us cries out: "Enough of this grinding!" We at once are on our way, walking forth without ever looking back. Others say yes then no; they vacillate endlessly between two worlds. Let us emphasize here that the aim is not to amputate from ourselves any painfully acquired possession in the name of Wisdom-Peace-Serenity (we will also avoid using big and empty words); we are not seeking holiness but youth the eternal youth of an ever-progressing being;
  we are not seeking a lesser being but a better being and above all a vaster one: Has it not occurred to you that if they really sought for something cold, dark and gloomy as the supreme good, they would not be sages but asses?28 Sri Aurobindo once humorously remarked.
  Actually, one makes all kinds of discoveries when the mental machine stops, and first of all one realizes that if the power to think is a remarkable gift, the power not to think29 is a far greater one yet; let the seeker try it for just a few minutes, and he will soon see what this means! He will realize that he lives in a surreptitious racket, an exhausting and ceaseless whirlwind exclusively filled with his thoughts, his feelings, his impulses, his reactions him, always him,
  --
  On Himself, 26:85
  Sri Aurobindo Came to Me, 219
  
  --
  
  before we do, and which sends its vision and knowledge to the surface in the form of a yearning, a seeking, an inexplicable faith. Faith, says Sri Aurobindo, is an intuition not only waiting for experience to justify it, but leading towards experience.35
  
  --
  uninterrupted, and especially far more dynamic. In daily life, in the midst of our work and our myriad other occupations, the current of force is at first rather diluted, but the moment we stop and concentrate,
  there is a massive inrush. Everything comes to a standstill. We are like a jar filled to the brim; the sensation of "current" disappears, as if the whole body from head to foot were charged with a mass of energy at once compact and crystalline (a solid cool block of peace,36 says Sri Aurobindo). And if our inner vision has begun to open, we may notice that everything has become bluish; we are like an aquamarine, and vast, vast, tranquil, without a ripple such indescribable freshness,
  truly the feeling of bathing in the Source. Indeed, this "descending force" is the very Force of the Spirit Shakti. Spiritual Force is not just a word. Ultimately, it will no longer be necessary to close our eyes and withdraw from the surface to feel it; it will be there every second of our life, no matter what we are doing, whether we are eating, reading, or speaking; we will see it take on a greater and greater intensity as our being becomes accustomed to it. It is actually a formidable mass of energy, limited only by the smallness of our receptivity and capacity.
  When the disciples speak of their experience with this descending Force, they call it "Sri Aurobindo's and the Mother's Force." But they do not mean that this Shakti is the personal property of Sri Aurobindo and Mother; they merely express, unwittingly, the fact that it has no equivalent in any other known yoga. Here, experientially, we touch 36
  
  --
  
  upon the fundamental difference between Sri Aurobindo's integral yoga (purna yoga) and the other yogas. If one has practiced other methods of yoga before Sri Aurobindo's, one experiences an ascending Force (called kundalini in India), which awakens rather brutally at the base of the spine and rises from level to level until it reaches the top of the head, where it blossoms into a sort of luminous and radiating pulsation, bringing a sensation of immensity (and often a loss of consciousness called ecstasy), as if one had forever emerged Elsewhere. All yogic methods, which might be called thermogenetic
  the asanas of hatha yoga, the concentrations of raja yoga, the breathing exercises of pranayama, etc. aim at arousing that ascending Force; they can be dangerous and cause profound perturbations, which make the presence and protection of an enlightened Master indispensable. We will return to this later. The difference in the direction of the current, ascending vs. descending,
  has to do with a difference in goals which cannot be overemphasized.
  Traditional yogas and, we suppose, Western religious disciplines aim essentially at a liberation of consciousness: the yearning of the whole being is directed upward, in an ascending aspiration; the seeker strives to break through the appearances and to found his station above, in peace or ecstasy. Hence the arousing of the ascending Force. As we have seen, however, Sri Aurobindo's goal is not only to ascend but also to descend, not only to find eternal peace but to transform life and matter, beginning with the little bit of life and matter that we are,
  hence the arousing, or rather the response, of the descending Force. To experience the descending current is to experience the transforming Force. It is this Force that will do the yoga for us, automatically (if we let it), this Force that will begin where other yogas end, illuminating first the top of our being, then going down from level to level, gently,
  --
  a person becomes accustomed to selecting from the Universal Mind a given, narrow range of vibrations with which he has a particular affinity. For the rest of his life he will pick up the same wavelength,
  repeating the same vibratory mode in more or less high-sounding words and with more or less innovative turns of phrase; he will spin around in a cage, the illusion of progress being given only by a greater or lesser extent and sparkling range of vocabulary used. True, we do change our ideas, but changing ideas is not progressing. It is not rising to a higher or faster vibratory mode; it is merely a new set of acrobatics within the same environment. This is why Sri Aurobindo spoke of a change of consciousness.
  Once the seeker has seen that his thoughts come from outside, and after he has repeated this experience hundreds of times, he will hold the key to the true mastery of the mind. For while it is difficult to get rid of a thought we believe to be ours, once it has become entrenched in us, it is easy to reject the same thought when we see it coming from the outside. Once we master silence, we necessarily master the mental world, because instead of perpetually picking up the same wavelength,
  we can run through the whole range of wavelengths and choose or reject as we please. But let us listen to Sri Aurobindo himself describe
  
  --
  though with the joy of the Truth and the happy power and light of its passage.41
  Need we recall that Sri Aurobindo was then leading a 41
  

1.04_-_Vital_Education, #On Education, #The Mother, #Integral Yoga
  But still the direction in which the effort has to be made can be known only by the training of the mind and by the opening of the secret knowledge that is within our psychic being. To develop therefore in the vital the habit to open to this light and to. act in that light would be to place the vital in its proper place as a will-force executing the inner and higher knowledge.
  Vital education is greatly aided by stress on different kinds of fine arts and crafts. Sri Aurobindo has written at length on the contribution that Art can make to the integral education in his important book, "The National Value of Art". He has pointed out that the first and the lowest use of Art is the purely aesthetic, the second is the intellectual and the third and the highest is the spiritual. He has even stated that music, art and poetry are a perfect education for the soul; they make and keep its movement purified, deep and harmonious. He has added, "These, therefore, are agents which cannot profitably be neglected by humanity on its onward march or degraded to the mere satisfaction of sensuous pleasure which will disintegrate rather than build the character. They are, when properly used, great educating, edifying and civilizing forces."1
  A great lesson in vital education is to develop the will of the individual and to encourage the exercise of the will in which what is valued most is not the result, but application and doing one's best.

1.05_-_Consciousness, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  
  A disciple once had to make a critical decision. He wrote to Sri Aurobindo for advice and was quite puzzled when he was told to make his decision from the "summit" of his consciousness." He was a Westerner and wondered what on earth this could mean. Was this "summit of consciousness" a special way of thinking very intensely, a sort of enthusiasm produced when the brain warms up? For this is the only kind of "consciousness" we know in the West. For us,
  consciousness is always a mental process: "I think, therefore I am."
  Such is our own particular bias; we place ourselves at the center of the world and bestow the gift of consciousness upon all those who share our way of being and perceiving things. Not so long ago, we marveled that one could be Persian. However, if we want to understand and discover what consciousness truly is, and utilize it, we must indeed go beyond this narrow perspective. After having attained a certain degree of mental silence, Sri Aurobindo was able to make the following observations: Mental consciousness is only the human range which no more exhausts all the possible ranges of consciousness than human sight exhausts all the gradations of color or human hearing all the gradations of sound for there is much above or below that is to man invisible and inaudible. So there are ranges of consciousness above and below the human range, with which the normal human has no contact and they seem to it unconscious, supramental or overmental and submental ranges.42 . . . What we call unconsciousness is simply other-consciousness. . . . We are really no more unconscious when we are asleep or stunned or drugged or "dead" or in any other state, than when we are plunged in inner thought oblivious of our physical selves and our surroundings. For anyone who has advanced even a little way in Yoga, this is a most elementary proposition. And Sri Aurobindo adds: As we progress and awaken to the soul in us and things, we shall realize that there is a consciousness also in the plant,
  42
  --
  in the metal, in the atom, in electricity, in everything that belongs to physical nature; we shall find even that it is not really in all respects a lower or more limited mode than the mental; on the contrary, it is in many "inanimate" forms more intense, rapid, poignant, though less evolved towards the surface.43 The task of the beginning yogi is therefore to become conscious in every way, at all the levels of his being and all the degrees of universal existence, not just mentally; to become conscious in himself and in others and in all things, while awake and in sleep; and finally, to learn to become conscious in what people call "death," because, to the extent that we have been conscious in our life, we shall be conscious in our death.
  But we do not have to take Sri Aurobindo's word for it. On the contrary, he strongly urges us to see for ourselves. We must therefore strive to unravel that in us which connects all our modes of being
  sleep, waking and "death" and enables us to come into contact with other forms of consciousness.
  --
  45
  Throughout this book we have kept Sri Aurobindo's terminology Subconscient,
  Inconscient to emphasize the etymological sense in which he used these words,
  --
  impulses; this center also opens up to the subconscious regions farther below.
  According to Sri Aurobindo and the experience of many others,
  what is felt at the top of the head is not the center itself, but the luminous reflection of a solar source located above the head.
  Generally, in a "normal" man, these centers are asleep or closed, or they only let through whatever small current is necessary for his limited existence; he is truly confined in himself and communicates only indirectly with the outside world, in a very narrow range; in fact,
  he does not see other people or things but himself in others, himself in things, himself in everything, interminably. With yoga, the centers open. They can open in two ways: from bottom to top or from top to bottom, depending on whether we practice traditional yogic and spiritual methods, or Sri Aurobindo's yoga. As mentioned earlier,
  through concentration and exercises, we can eventually feel a Force awakening at the bottom of the spine and ascending from level to level up to the top of the head, with an undulating movement, just like a snake. At each level this Force pierces (rather violently) through the corresponding center, which opens up, thereby putting us in contact with all the universal vibrations or energies associated with the frequency of that particular center. With Sri Aurobindo's yoga, the descending Force opens the same centers, slowly and gently, from top to bottom. Often, the lower centers do not even fully open until much later. This process has a distinct advantage if we appreciate that each center corresponds to a universal mode of consciousness or energy.
  To open the lower vital or subconscious centers at the beginning is to run the risk of being flooded not only by our own small personal problems, but by torrents of universal mud; we are automatically in contact with the confusion and mud of the world. This is why traditional yogas require the protective presence of a Master. With the descending Force this danger is avoided; we confront the lower centers only after our being is firmly established in the higher,
  --
  than by others; and this set of habits has, apparently, crystallized into a personality we call our "self." Yet, if we look more closely, we can hardly say that it is "we" who have acquired all these habits. Our environment, our education, our atavism, our traditions have made the choice for us. At every instant they choose what we want or desire,
  what we like or dislike. It is as if life took place without us. When does a real "I" burst forth in all this? Universal Nature, Sri Aurobindo wrote, deposits certain habits of movement, personality, character,
  faculties, dispositions, tendencies in us, and that is what we usually call ourselves.47 Nor can we say that this "self" has any true fixity:
  The appearance of stability is given by constant repetition and recurrence of the same vibrations and formations,4 because it is always the same wavelengths that we pick up or, rather, that picks us up, consistent with the laws of our environment or education; it is always the same mental, vital or other vibrations that return through our centers, and that we appropriate automatically, unconsciously, and endlessly. In reality, everything is in a state of constant flux, and everything comes to us from a mind vaster than ours (a universal mind), a vital vaster than ours (a universal vital), from lower subconscious regions, or from higher superconscious ones. Thus this small frontal being48 is surrounded, overhung, supported, pervaded by and set in motion by a whole hierarchy of "worlds," as ancient wisdom well knew: "Without effort one world moves in the other," says the Rig Veda (II.24-5), or, as Sri Aurobindo says, by a gradation of planes of consciousness, which range without break from pure Spirit to Matter, and are directly connected to each of our centers. Yet we are conscious only of some bubbling on the surface.49
  What remains of ourselves in all this? Not much, to tell the truth,
  --
  The Synthesis of Yoga, 20:170
  Correspondence with Sri Aurobindo, Vol. II, 119
  
  --
  
  We will return to this center, which Sri Aurobindo calls the psychic center or psychic being, and others call the soul.
  51
  --
  Consciousness-Force, Consciousness-Joy When we discover consciousness, we find it is a force. Remarkably,
  we even start noticing it as a current or inner force before realizing it is a consciousness. Consciousness is force, consciousness-force, as Sri Aurobindo calls it, for the two terms are truly inseparable and interchangeable. The ancient wisdom of India knew this well, and never spoke of consciousness, Chit, without adjoining to it the term Agni, heat, flame, energy: Chit-Agni (sometimes also called Tapas, a synonym of Agni: Chit-Tapas). The Sanskrit word for spiritual or yogic discipline is tapasya, that which produces heat or energy, or,
  more correctly, consciousness-heat or consciousness-energy. Agni, or Chit-Agni, is the same everywhere. We speak of descending or ascending Force, of inner force, of mental, vital, or material force, but there are not a hundred different kinds of forces; there is only one Force in the world, a single current that circulates through us as it circulates through all things, and takes on one attribute or another,
  --
  At the conscious stage, by contrast, we are free and in control of our actions, verifying tangibly that consciousness is a force, a substance,
  which can be handled as one handles hydroxides or electric fields: If one becomes aware of the inner consciousness, wrote Sri Aurobindo,
  one can do all sorts of things with it, send it out as a stream of force,
  --
  
  Correspondence with Sri Aurobindo, Vol. II, 83
  
  --
  
  Sri Aurobindo Came to Me, 206
  

1.05_-_The_Ascent_of_the_Sacrifice_-_The_Psychic_Being, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  subject:Integral Yoga
  author class:Sri Aurobindo
  class:The Synthesis Of Yoga

1.05_-_The_Destiny_of_the_Individual, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  class:chapter
  author class:Sri Aurobindo
  

1.05_-_The_True_Doer_of_Works, #The Mother With Letters On The Mother, #Sri Aurobindo, #Integral Yoga
  class:chapter
  author class:Sri Aurobindo
  subject:Integral Yoga

1.06_-_Man_in_the_Universe, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  class:chapter
  author class:Sri Aurobindo
  

1.06_-_Psychic_Education, #On Education, #The Mother, #Integral Yoga
  The child should be taught that whenever there is an inner uneasiness, he should not pass it off and try to forget it, but should attend to it and try to find out by an inner observation the cause of the uneasiness so that it may be removed by some methods, inner or outer.
  When the psychic being begins to be discovered, we find that it burns in the temple of the inmost heart behind the thick screen of the ignorant mind, life and body. As Sri Aurobindo points out:
  "The veiled psychic is the flame of the Godhead always alight within us, inextinguishable even by that dense unconsciousness of any spiritual self within which obscures our outward nature... It is the concealed Witness and Control, the hidden Guide, the Daemon of Socrates, the inner light or inner voice of the mystic... It is the individual soul, caitya purusa, supporting mind, life and body, standing behind the mental, the vital, the subtle-physical being in us and watching and profiting by their development and experience... It is this secret psychic entity which is the true original Conscience in us deeper than the constructed and conventional conscience of the moralist, for it is this which points always towards Truth and Right and Beauty, towards Love and Harmony and all that is a divine possibility in us, and persists till these things become the major need of our nature... If the secret psychic person can come forward into the front... the whole nature can be turned towards the real aim of life, the supreme victory, the ascent into spiritual existence."2

1.06_-_Quieting_the_Vital, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  
  The Limitations of Morality There is an area of our being which is a source of both great difficulty and great power. A source of difficulty, because it blurs all the communications from outside or above by frantically opposing our efforts to silence the mind and bogging down the consciousness at its own level of petty occupations and interests, thus hindering its free movement toward other regions. A source of power, because it is the outcropping of the great force of life in us. This is the region located between the heart and the sex center, which Sri Aurobindo calls the vital.
  It is a place full of every possible mixture: pleasure is inextricably mixed with suffering, pain with joy, evil with good, and make-believe with truth. The world's various spiritual traditions have found it so troublesome that they have preferred to reject this dangerous zone altogether, allowing only the expression of so-called religious emotions and strongly advising the neophyte to reject everything else.
  Everyone seems to agree: human nature is unchangeable. But this kind of moral surgery,56 as Sri Aurobindo calls it, has two drawbacks: first,
  it does not bring about any real purification, because the higher emotions, however refined they may appear to be, are as mixed as the lower ones, since they are sentimental in essence and hence partial;
  --
  Habit of Response The first thing the seeker will detect in his vital exploration is a part of the mind whose only role seems to be to give form, and justification,
  to his impulses, feelings or desires; this is what Sri Aurobindo terms the vital mind. Since we already know the necessity for mental silence, we will now strive to extend our discipline of silence to this lower mental layer, too. Once this has been achieved, we will see things far more clearly without all their mental embellishments; the
  
  --
  physical pain; we can allow the contagion of a painful vibration to overcome us, or, instead, circumscribe the area of pain and eventually,
  depending on the degree of our mastery, neutralize the pain by disconnecting the consciousness from that area. The key to mastery is always silence, at every level, because silence enables us to discern the vibrations, and to discern them is to be able to act upon them. This has countless practical applications, and hence countless opportunities for progress. Ordinary everyday life (which is ordinary only for those who live it ordinarily) becomes an extraordinary field of experience and handling of vibrations, which is why Sri Aurobindo always wanted his yoga to encompass it. It is very easy to live isolated in a flawless illusion of self-mastery.
  This power of silence or inner immobility has even more significant applications, for our own psychological life. The vital is not only a place of many troubles and perturbations, it is also the source of a great energy; we must therefore try to separate the life energy from its complications, without separating ourselves from life.
  --
  we can be alone in the Himalayas and still receive the world's vibrations. So where is "my" restlessness, "my" desire in all this,
  except in a habit of perpetually picking up the same vibrations? But the seeker who has cultivated silence will no longer let himself become caught in this false identification57 ; he will have become aware of what Sri Aurobindo calls the circumconscient, the environmental consciousness,58 that field of snow around him, which can be extremely luminous, strong and solid, or become dark,
  corrupted, and sometimes even completely disintegrated, depending upon his own inner state. It is an individual atmosphere, as it were, a protective envelope (sensitive enough to enable us to feel somebody approaching, or avoid an accident just before it happens) where we can feel and stop the psychological vibrations before they enter us.
  --
  and reject them. After we have rejected them, they sometimes remain in the circumconscient,59 circling round and round, waiting for an opportunity to reenter we can very distinctly feel anger, desire or depression prowling around us but through continued nonintervention these vibrations will gradually lose their strength and eventually leave us alone. We will have severed the connection between them and us. Then one day, we will happily notice that certain vibrations which had seemed inescapable no longer touch us;
  they are as if drained of their power and merely flash by as if on a movie screen; interestingly, we can even see in advance the little mischief trying one more time to perpetuate its trick. Or else, we will find that certain psychological states hit us at fixed times, or recur in cycles (this is what Sri Aurobindo and Mother call a formation, an amalgam of vibrations that, through sheer repetitions, tends to take on a kind of personality of its own); once we pick it up, we will see this 57
  
  --
  There are thousands of possible experiences, a whole world of observations. But the essential discovery we make is that there is very little of "us" in all this, except a habit of response.61 As long as, out of ignorance, we falsely identify with the vital vibrations, we cannot expect to change anything in our nature, except through amputation;
  but from the moment we understand how it really works, everything can change, because we can choose not to respond, using silence to dissolve the troublesome vibrations and tuning in elsewhere, as we please. Hence, contrary to all the old saws, human nature can be changed. Nothing in our consciousness or nature is fixed once and for all; everything is a play of forces or vibrations, which gives the illusion of "natural" necessity by virtue of repetition. This is why Sri Aurobindo's yoga envisions the possibility of an entire reversal of the ordinary rule of the reacting consciousness.62
  Having brought this mechanism to light, we will have found, at the same time, the true method toward vital mastery, which is not surgical but calming; the vital predicament is not overcome by struggling vitally against it, which can only exhaust our energies without exhausting its universal existence, but by taking another position and neutralizing it through silent peace: If you get peace, Sri Aurobindo wrote to a disciple, then to clean the vital becomes easy. If you simply clean and clean and do nothing else, you go very slowly for the vital gets dirty again and has to be cleansed a hundred times. The peace is something that is clean in itself, so to get it is a positive way of securing your object. To look for dirt only and clean is the negative way.63
  
  --
  remarkable for their suddenness and violence; the seeker will literally feel these vibrations sweep over him massively; within seconds he becomes "a different person," having totally forgotten his main purpose, his efforts, his goal, as if everything had been swept away,
  left devoid of meaning, disintegrated. These are what Sri Aurobindo and Mother call the adverse forces. They are highly conscious forces whose sole aim, apparently, is to discourage the seeker and divert him from the path he has chosen. The first sign of their presence is easily perceptible: joy is clouded, consciousness is clouded, everything becomes shrouded in an atmosphere of melodrama and gloom.
  Personal distress is a sure sign of the enemy's presence. Melodrama is a favorite haunt of these forces; that is how they are able to create the greatest havoc, because they play with a very old teammate within us,
  --
  First, they generally make a point of forcing us into sudden, extreme,
  and irrevocable decisions in order to take us as far away as possible from our path a pressing, exacting vibration that demands immediate compliance; or else, they take apart, with remarkable skill, the whole system of our quest to prove that we are deluding ourselves and that our efforts will come to nothing; more often, they bring about a state of depression, playing with another well-known teammate within us whom Sri Aurobindo calls the man of sorrows: a fellow . . . covering himself with a sevenfold overcoat of tragedy and gloom, and he would not feel his existence justified if he couldn't be colossally miserable. 65
  All the vibrations of disorder that we call "our" sorrow or "our"
  --
  The Synthesis of Yoga, 20:322
  Correspondence with Sri Aurobindo, Vol. II, 112
  
  --
  but only one who has never tried to make progress would doubt it. As long as we move with the common herd, life is relatively easy, with its moderate ups and downs; but the moment we want to get out of the rut, a thousand forces rise up, suddenly very interested that we should behave "like everyone else," then we realize how well organized the imprisonment is. We even realize that we can go as far downward as we can ascend, that our downward movements are in exact proportion to our capacity of ascent; many scales fall from our eyes. If we are a little honest with ourselves, we see that we are capable of anything,
  and that, as Sri Aurobindo says, our virtue is a pretentious impurity.66
  Only those who have never gone beyond the frontal personality can still harbor any illusion about themselves.
  --
  obstacles, attacks be a means of growth, added strength, enlarged experience, training for spiritual victory?67 We complain against evil,
  but if it was not there to besiege and defy us, we would long ago have seized the eternal Truth and turned it into a nice, tidy piece of platitude. Truth moves on; it has legs; and the princes of darkness are there to make sure, however brutally, that it does not slumber. God's negations are as useful to us as His affirmations,68 says Sri Aurobindo. The Adversary will disappear only when he is no longer necessary in the world, remarked Mother. He is undoubtedly necessary, as is the touchstone for gold, to make sure we are true.
  Indeed, God may not be a pure mathematical point, external to this world; perhaps He is all this world and all this impurity laboring and suffering to become perfect, and to remember Itself here on earth.
  The method for dealing with these adverse forces is the same as for the other vibrations: silence, inner stillness that lets the storm blow over. We may not succeed the first time in dissolving these attacks,
  but more and more they will seem to take place on the surface of our being; we may be shaken, upset, yet deep down we will feel the "Witness" in us, unscathed and unaffected he is never affected. We fall and get back up again, each time becoming stronger. The only sin is discouragement. In practice, the seeker of the integral yoga will be far more exposed than others (Sri Aurobindo often said his yoga was a 67
  68
  --
  The True Vital Thus, there is a kind of threshold to be crossed if we want to find the true life force behind the troubled life of the frontal man. According to traditional spiritual teachings, this crossing involves mortifications and renunciations of all sorts (which, by the way, serve mainly to enhance the ascetic's high opinion of himself), but we are after something quite different. We do not seek to leave life but to widen it;
  we do not want to give up oxygen for hydrogen, or vice versa, but to study the chemical composition of consciousness and to see under what conditions it will yield a clearer water and a more efficient operation. Yoga is a greater art of life,70 proclaimed Sri Aurobindo.
  The attitude of the ascetic who says "I seek nothing" and that of the worldly man who says "I want this thing" are the same, remarks Mother. The one may be as attached to his renunciation as the other is to his possession. Actually, as long as we need to renounce anything at all, we are not ready; we are still submerged in dualities. Yet,
  --
  The Synthesis of Yoga, 20:217
  Correspondence with Sri Aurobindo, Vol. II, 86
  
  --
  always the sign of a mixture, and therefore always deceitful. Joy alone is true. Because only the "I" within us that embraces all existences and all possible opposites of existence is true. We suffer because we put things outside ourselves. When all is inside, all is joy, because there is no longer any gap anywhere.
  "But what about the 'Heart'?" we may protest. Well, isn't the heart in fact the most ambivalent place of all? It tires easily, too. And this is our third observation: Our capacity for joy is small, as is our capacity for suffering; we soon grow indifferent to the worst calamities. What waters of oblivion have not flowed over our greatest sorrows? We can contain very little of the great Force of Life we cannot withstand the charge, as Mother says; a mere breath beyond the limit, and we cry out with joy or pain, we weep, dance, or faint. It is always the same ambiguous Force that flows, and before long overflows. The Force of Life does not suffer; it is not troubled or exalted, evil or good it just is, flowing serenely, all-encompassing. All the contrary signs it assumes in us are the vestiges of our past evolution, when we were small and separate, when we needed to protect ourselves from this living enormity too intense for our size, and had to distinguish between "useful" and "harmful" vibrations, the ones getting a positive coefficient of pleasure or sympathy or good, the others a negative coefficient of suffering or repulsion or evil. But suffering is only a too great intensity of the same Force, and too intense a pleasure changes into its painful "opposite": They are conventions of our senses,73 says Sri Aurobindo. It only takes a slight shift of the needle of consciousness, says the Mother. To cosmic consciousness in its state of complete knowledge and complete experience all touches come as joy, Ananda.74 It is the narrowness and deficiency of consciousness that cause all our troubles, moral and even physical, as well as our impotence and the perpetual tragicomedy of our existence. But the remedy is not to starve the vital, as the moralists would have us do; it is to widen it; not to renounce, but to accept more, always more, and to extend one's consciousness. For such is the very sense of evolution.
  Basically, the only thing we must renounce is our ignorance and 73
  --
  
  Behind this childish, restless, easily exhausted vital, we will find a quiet and powerful vital what Sri Aurobindo calls the true vital
  that contains the very essence of the Life Force devoid of its sentimental and painful byproducts. We enter a state of peaceful,
  --
  
  spontaneously perceive all vibrations; and distinguishing what they are enables us to manipulate them, quiet them, avert or even alter them. Tranquillity, says Mother, is a very positive state; there is a positive peace which is not the opposite of strife an active and contagious and powerful peace, which subdues and calms, straightens and puts things in their place. We will give an example of this "contagious peace," although it belongs to a somewhat later stage in Sri Aurobindo's life. It was in Pondicherry, many years ago, in the season when tropical rains and sometimes cyclones sweep down suddenly and bring devastation. Doors and windows have to be barricaded with thick bamboo laths. That night, a cyclone erupted with torrents of rain, and Mother hurried to Sri Aurobindo's room to help him shut his windows. He was seated at his table, writing (for years Sri Aurobindo spent twelve hours a day writing, from six in the evening till six in the morning, then eight hours walking up and down "for the yoga"). The windows were wide open, but not a drop of rain had come inside his room. The peace that reigned there, recalls Mother, was so solid, so compact, that the cyclone could not enter.
  

1.06_-_The_Four_Powers_of_the_Mother, #The Mother With Letters On The Mother, #Sri Aurobindo, #Integral Yoga
  class:chapter
  author class:Sri Aurobindo
  subject:Integral Yoga

1.06_-_Wealth_and_Government, #Words Of The Mother III, #The Mother, #Integral Yoga
  In this connection I pray for some more specific guidance from You, Douce Mere, not only for us at the
  Youth Camps, but generally for us who go around the country giving talks on Sri Aurobindos Action....
  
  --
  
  But Sri Aurobindo has dealt with such matters from a very high viewpoint in which He has seen what is true in each approach or each ideology and has shown the way towards a true integration of all these partial truths into a real synthesis. If we can learn from Him and follow
  2
  Seminars, lasting several days, for the study of the works of Sri Aurobindo and the
  Mother.
  --
  
  When we have to answer specific questions on such matters as Bank Nationalisation, Privy Purses, Press Bill etc., then, unless we have had already direct and specific replies from Sri Aurobindo or You, our answer has been that all these actions are only arrangements on the surface and, therefore, by themselves cannot solve the basic problems they try to solve. It is only by a change of consciousness or, at least, by the aspiration for the truth and the resultant opening to a change of consciousness that such specific problems can be really solved. Because whatever is the form of any arrangement or scheme, it has to be implemented by people. If the people continue to remain in darkness and falsehood, then no arrangement or scheme, however fine it may appear to be, can succeed.
  
  --
  
  On certain issues where You or Sri Aurobindo have given direct answers, we also are specific, as for instance on the point of the Unity of India and Pakistan being a
  Truth without which problems like Bangla Desh cannot be resolved or on the language issue where You have said for the country that (1) The regional language should be
  --
  *
  (Message for the First World Conference of the Sri Aurobindo Society)
  The future of the earth depends on a change of consciousness.
  --
  
  (Message for the Sri Aurobindo Birth Centenary set of photographs and messages, issued by the Sri Aurobindo
  Society and sent to the embassies of many nations)
  --
  
  The Mother signed the original French manuscript: La Mere, Sri Aurobindo
  Ashram, Pondichery.
  --
  4
  World Union, founded in November 1958, is a charitable society primarily working for human unity and world peace on a spiritual foundation and is inspired in its work by Sri Aurobindos book The Ideal of Human Unity.
  
  --
  *
  (Students of the Sri Aurobindo International Centre of
  Education were invited to participate in a local symposium on 1965 International Cooperation Year.)
  --
  THE WORLD TODAY
  We are at one of the hours of God as Sri Aurobindo puts it and the transforming evolution of the world has taken a hastened and intensified movement.
  

1.07_-_Standards_of_Conduct_and_Spiritual_Freedom, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  subject:Integral Yoga
  author class:Sri Aurobindo
  

1.07_-_The_Ego_and_the_Dualities, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  class:chapter
  author class:Sri Aurobindo
  

1.07_-_The_Farther_Reaches_of_Human_Nature, #Sex Ecology Spirituality, #Ken Wilber, #Philosophy
  
  0: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
  

1.07_-_The_Psychic_Center, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  In the course of our exploration, we have encountered various centers or levels of consciousness, and we have seen that a consciousness-force was alive behind each of these centers,
  connecting our various states of being (the prime result of mental silence and of quieting the vital has even been to separate this consciousness-force from the mental and vital activities in which it is usually embroiled), and we have felt this current of force, or consciousness, as the fundamental reality of our being behind our various states. But this consciousness-force must be the consciousness of someone. Who or what is conscious in us? Where is the center, the master? Are we merely the puppets of some universal Being, who is our true center, since all the mental, vital and physical activities are in fact universal ones? The truth is twofold, but in no way are we puppets, except when we insist on mistaking the frontal being for our self, for it is a puppet. We do have an individual center, which Sri Aurobindo calls the psychic being, and a cosmic center or central being. Step by step, we must recover the one and the other, and become Master of all our states. For the moment, we will try to discover our individual center, the psychic being, which others call the soul.
  It is at once the simplest thing in the world and the most difficult.
  --
  marvelously fresh and crystalline purity, as it exists irresistibly outside all the traps we set for it, outside all our ideas, feelings, and pronouncements, we must create a transparency within ourselves.
  Beethoven, the sea, or our churches were only instruments for achieving that transparency. Because it is always the same: the moment we are clear. Truth, vision, joy emerge spontaneously; it is all there without the least effort, because Truth is the most natural thing in the world; it's the rest that clouds everything the mind and vital with their unruly vibrations and erudite complications. All spiritual disciplines worthy of the name, all tapasya, must ultimately tend toward that completely natural point where no effort is necessary; for effort is yet another clouding, another layer of complication. So the seeker will not attempt to enter the muddle of the moral mind, or try the impossible task of sorting out good from evil in order to bring the psychic to light, for, actually, the purpose of good and evil is intimately linked to their mutual harmfulness. (My lover took away my robe of sin and I let it fall, rejoicing; then he plucked at my robe of virtue, but I was ashamed and alarmed and prevented him. It was not till he wrested it from me by force that I saw how my soul had been hidden from me79 .) He will simply try to let everything settle in the silence, for silence is clean in itself; it is lustral water. "Do not try to wash off one by one the stains on the robe," a very ancient Chaldean tradition exhorts, "change it altogether." This is what Sri Aurobindo calls a change of consciousness. In that transparency, the old habits of the being will indeed quietly lose their hold, and we will feel a new poise of consciousness within ourselves not an intellectual poise, but a new center of gravity. At heart level, but deeper than the vital center of the heart (which covers and imitates the psychic), we will feel a region of concentration more intense than the others, as if they had all converged there; this is the psychic center. We had already felt the onset of a current of consciousness-force within us, taking on a life of its own, moving in the body, and becoming increasingly intense as it gradually freed itself from its mental and vital activities. Now,
  simultaneously something akin to a fire breaks out at the center
  --
  live or die, I am always. 82 "Old and outworn, he grows young again and again," says the Rig Veda (II.4.5). "It is not born nor dies," says the Bhagavad Gita, "nor is it that having been it will not be again. It is unborn, ancient, everlasting; it is not slain with the slaying of the body. As a man casts from him his worn-out garments and takes others that are new, so the embodied being casts off its bodies and joins itself to others that are new. Certain is the death of that which is born and certain is the birth of that which dies."83
  What is ordinarily known as reincarnation is not unique to Sri Aurobindo's teaching; all the ancient wisdoms have spoken of it, from the Far East to Egypt to the Neo-Platonists, 84 but Sri Aurobindo gives it a new meaning. From the moment we emerge beyond the narrow momentary vision of a single life cut short by death, two attitudes are possible: either we agree with the exclusive spiritualists that all these lives are but a painful and futile chain from which we had better free ourselves as soon as possible in order to rest in God, in Brahman, or in some Nirvana; or we believe with Sri Aurobindo a belief founded upon experience that the sum of all these lives points to a growth of consciousness that culminates in a fulfillment upon the earth. In other words, there is evolution, an evolution of consciousness behind the evolution of the species, and this spiritual evolution is destined to result in an individual and collective realization upon the earth. One may ask why the traditional spiritualists, enlightened as they are, have not foreseen this earthly realization. First of all, the oversight concerns only the relatively modern spiritualists; it does not apply to the Veda (whose secret Sri Aurobindo rediscovered) and perhaps to other, still misunderstood traditions. In fact, it would be appropriate to say that the spirituality of our modern era is marked by a dimming of 82
  
  --
  Furthermore, the spiritualists could hardly have reached a conclusion different in nature from their premises. Having started from the idea that the earthly world is an illusion, or an intermediate realm more or less surrendered to the flesh and the devil, they could only arrive where their premises took them: they typically sought liberation and salvation outside the world. Instead of patiently exploring all the human resources mental, vital, physical, and psychic to free them from their sclerosis and to widen them, that is, divinize them as the Vedic sages had done (perhaps also the sages of the ancient Mysteries,
  not to mention Sri Aurobindo), they rejected everything and sought to shoot at once from pure mind to pure spirit. 85 So naturally they could not see what they would not see. The materialists, too, are guilty of evasion, but in a reverse way: they have explored a speck of physical reality and rejected everything else; starting from the idea that matter alone is real and the rest is hallucination, they, too, could only end up where their premises took them. However, if we start in all simplicity,
  without prejudices, as Sri Aurobindo did, armed with an open truth and total confidence in the integral possibilities of man, we may achieve an integral knowledge, and therefore an integral life.
  Seen from the viewpoint of an evolution of consciousness,
  reincarnation ceases to be the futile round some have seen in it, or the delirious fantasy other have painted. With typical Western clarity, Sri Aurobindo rids us of the spiritual fairy tale, as Mother calls it, into which much serious knowledge has degenerated since the end of the Age of Mysteries; and he invites us to a clear-sighted, rather than clairvoyant, experimentation. The point is not to "believe" in reincarnation but to experience it, and first of all to understand the conditions in which the experience is possible. This is a practical question that concerns our integral development through time.
  Actually, it is not the small frontal personality that reincarnates, even if this comes as a disappointment to those who picture themselves as eternally the same Mr. Smith, in a Saxon tunic, then in velvet breeches, and finally in synthetic jogging pants, not to mention how boring this would be. The meaning of reincarnation is both deeper and 85
  --
  represents one type of experience (we may think we have many experiences, but it is always the same one), and through the accumulation of many types of experiences the psychic being gradually acquires an individuality, increasingly strong and conscious and vast, as if it really began to exist only after going through a whole range of human experiences. The more it grows, the more individualized the consciousness-force in us becomes, and the more the psychic tension will increase and push, until the day it no longer needs its frontal chrysalis, and it breaks out into the open. At that point, the psychic becomes directly aware of the world around it; it becomes the master of the nature instead of being its sleeping prisoner; consciousness becomes the master of its force instead of remaining embroiled in the force. Yoga is in fact that point of our development when we move from the endless meanderings of natural evolution to a self-conscious and controlled evolution; it is a process of concentrated evolution.
  As we see, there are many degrees of development, from the ordinary man in whom the psychic is merely a latent possibility, to the fully awakened being. Without reincarnation, it would be hard to account for the dramatic difference of degrees among souls for example, between that of a pimp and that of Dante or Francis of Assisi, or simply between that of a man who searches and an economic philistine, as Sri Aurobindo put it unless one believes that spiritual development is merely a matter of education, environment, or heredity (which is obviously not the case, since this would imply that only the offspring of "respectable" families would have souls, while three-fourths of an "unenlightened" humanity would be doomed to eternal damnation). The very nature of our humanity, says Sri Aurobindo, supposes a varying constituent past for the soul as well as a resultant [earthly] future.87 And if, despite the evidence, we persist in thinking that man has only one life at his disposal, we encounter an 87
  
  --
  The psychic realization or discovery of the soul is therefore not the end of the road for the seeker, but the beginning of another journey,
  traveled consciously instead of ignorantly, in an ever wider consciousness, for the more the psychic being grows and participates in our worldly activities, the more clear, precise and continuous from life to life its mental, vital and physical memories become, and the more concerted, self-willed, and effective its births become; we then really begin to understand what immortality means. We are free; we are forever awake. Death is no longer a grimacing mask reminding us that we have not found ourselves, but a calm transition from one mode of experience to another. Once and for all we have seized the thread of consciousness, and we move here or there as one crosses a border between two countries, and back again to the old earth, until the day when, as Sri Aurobindo announced it, we may have developed enough, not only to ensure the continuity of our mental and vital existence, but also to infuse enough consciousness into the body so that it, too, participates in the psychic immortality. For, with respect to our mental, vital, and physical life, as well as our sleep, our death, and our immortality, everything is always a matter of consciousness.
  Consciousness is the means, consciousness is the key, and consciousness is the goal.

1.08_-_Independence_from_the_Physical, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  
  After the mind and vital, the physical the third instrument of the spirit in us plays a special role in Sri Aurobindo's yoga, since without it no divine life is possible on this earth. We will only discuss now some points of preliminary experience, the very ones Sri Aurobindo discovered at the beginning of his yoga; indeed, the yoga of the body necessitates a far greater development of consciousness than the one we have envisioned up until now, for the closer we come down to Matter, the higher the powers of consciousness required,
  because the resistance increases in proportion. Matter is the place of the greatest spiritual difficulty, but also the place of Victory. The yoga of the body, therefore, lies well beyond the scope of our vital or mental powers; it is the province of a supramental yoga, which we will discuss later.
  --
  all the viruses in the world cannot do anything to us, because our inner force is stronger than that force; the vibration of our being has too high an intensity for that lower vibration to enter. Only like can enter like. Perhaps cancer will be cured or will disappear the way other medieval diseases have, but we still will not have eradicated the forces of illness, which will simply use something else, another agent,
  another virus, once their present vehicle has been exposed. Our medical science touches only the surface of things, not the source. The only disease is unconsciousness. At a later stage, when the inner silence is well established and we are capable of perceiving mental and vital vibrations as they enter our circumconscient, we will similarly be able to feel the vibrations of illness and drive them out before they can enter us: If you can become conscious of this environmental self of yours, Sri Aurobindo wrote to a disciple, then you can catch the thought, passion, suggestion or force of illness and
  
  --
  which are not directly related to any fault of ours: those that result from subconscious resistance (we will discuss them later with the purification of the subconscient) and those that may be called "yogic illnesses," which result from an uneven development between the higher levels of consciousness and our physical consciousness. For instance, our mental or vital consciousness may widen considerably and receive new intensities, while our physical consciousness still lags behind in old vibratory movements and cannot withstand this increased intensity. This leads to a loss of equilibrium that may bring on illnesses, not through the intrusion of any outer agent, microbe or virus, but through a disruption in the normal relationship among the inner parts of our being; such illnesses may include allergies, colloidal disorders of the blood, and nervous and mental disorders. Here we are touching the problem of matter's receptivity to the higher forces of consciousness, one of the major problems of the supramental yoga.
  This is also one of the reasons why Sri Aurobindo and Mother insist so much on the development of our physical body; without it, we may be able to go into ecstasy and soar straight into the Absolute, but we are unable to bring the intensity and plenitude of the Spirit down to our "lower" kingdom the mental, vital, and material realm in order to create a divine life there.
  
  --
  in technical language.
  There are all kinds of "elsewheres," as many as there are planes of consciousness, and we can go out at one point or another, depending upon where we have focused our consciousness (the universal Mind and universal Vital have already been mentioned), but the most immediate elsewhere, the one that borders on our physical world and resembles it except for a greater intensity, is what Sri Aurobindo calls the subtle physical. This knowledge is as ancient as the world and not unique to Sri Aurobindo's yoga, but it is part of our integral development, preparing us for the day when we leave our body for a longer period in what men ignorantly call "death." To make it clearer,
  let us listen to a young disciple describe his experience in the subtle physical, when he left his body for the first time: "I was stretched out on my couch, concentrated, when I suddenly found myself at my friend's house; he was playing music with several others. I could see everything quite clearly, even more clearly than in the physical world,
  --
  wide awake, with a stiff neck."94
  Thus, after many cycles of confinement and awakening, after innumerable shocks that force consciousness to remember itself and emerge into the open, then shut itself up again in order to grow under cover, it finally becomes a fully formed individuality, breaks through its outer shell, and asserts its independence. This independence, writes Sri Aurobindo, will come to be so much the normal attitude of the whole being to the physical frame that the latter will feel to us as if something external and detachable like the dress we wear or an instrument we happen to be carrying in our hand. We may even come to feel that the body is in a certain sense non-existent except as a sort of partial expression of our vital force and of our mentality. These experiences are signs that the mind is coming to a right poise regarding the body, that it is exchanging the false viewpoint of the mentality obsessed and captured by physical sensation for the 94
  

1.08_-_The_Methods_of_Vedantic_Knowledge, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  class:chapter
  author class:Sri Aurobindo
  

1.08_-_The_Supreme_Will, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  class:The Synthesis Of Yoga
  author class:Sri Aurobindo
  1:IN THE light of this progressive manifestation of the Spirit, first apparently bound in the Ignorance, then free in the power and wisdom of the Infinite, we can better understand the great and crowning injunction of the Gita to the Karmayogin, "Abandoning all dharmas, all principles and laws and rules of conduct, take refuge in me alone." All standards and rules are temporary constructions founded upon the needs of the ego in its transition from Matter to Spirit. These makeshifts have a relative imperativeness so long as we rest satisfied in the stages of transition, content with the physical and vital life, attached to the mental movement, or even fixed in the ranges of the mental plane that are touched by the spiritual lustres. But beyond is the unwalled wideness of a supramental infinite consciousness and there all temporary structures cease. It is not possible to enter utterly into the spiritual truth of the Eternal and Infinite if we have not the faith and courage to trust ourselves into the hands of the Lord of all things and the Friend of all creatures and leave utterly behind us our mental limits and measures. At one moment we must plunge without hesitation, reserve, fear or scruple into the ocean of the free, the infinite, the Absolute. After the Law, Liberty; after the personal, after the general, after the universal standards there is something greater, the impersonal plasticity, the divine freedom, the transcendent force and the supernal impulse. After the strait path of the ascent the wide plateaus on the summit.

1.09_-_Equality_and_the_Annihilation_of_Ego, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  class:chapter
  author class:Sri Aurobindo
  subject:Integral Yoga

1.09_-_Sleep_and_Death, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  atoms, and particles. Nothing is understood unless everything is understood.
  Thus, there is an infinite gradation of coextensive, simultaneous realities, upon which sleep opens a natural window. Indeed, if we set aside the superficial life-death-sleep classification in favor of a more essential classification of the universe, we see that, from top to bottom (if there is such a thing as top and bottom), this universe is but a continuum of consciousness-force or, as Sri Aurobindo puts it, a gradation of planes of consciousness ranging without break from pure Matter to pure Spirit Subtle Physical, Vital, Mind, Supermind (we may use another terminology, if we like, but the fact remains) and everything occurs on these planes: everything coexists there, without any separation. Life, death, and sleep are simply different positions of consciousness within this one gradation. When we are awake, we receive mental or vital vibrations, which are translated in us by certain symbols, certain ways of seeing, understanding, or living. When we are asleep, or "dead," we receive the same mental, vital or other vibrations, which are translated in us by other symbols, other ways of seeing, understanding, or living the same reality. In each case, the key to our existence, here or elsewhere, is always our capacity of consciousness; if we lack consciousness in life, we will lack
  
  --
  which return to their respective realms, since they no longer have a center. And when the center is asleep, everything is more or less asleep, since the nonphysical mental and vital elements exist only in relation to, and to serve, the bodily life. In this primary state,
  whenever the consciousness falls asleep, it slips back into the subconscient (we use the word subconscient as Sri Aurobindo used it,
  in the etymological sense, meaning that which is historically subconscious, not below the level of our waking consciousness but below the conscious stage in the evolutionary sense, as in the animal or the plant);97 in other words, the consciousness returns to its evolutionary past, which may bring out an array of chaotic images made by random associations of many fragments of memories and impressions, unless it carries on its waking activities in a more or less incoherent way.
  --
  which have become ideas, aspirations, desires, base or noble reactions,
  constitute this connection, and when we leave our body, we simply go to the source of these vibrations an extraordinarily vivid and striking source, next to which our mental and vital translations in the physical world seem pallid and virtually empty. Then we begin to become aware of the immense and countless worlds that suffuse and envelop and overshadow our little earthly planet, determining its destiny and ours. It is obviously impossible to describe these worlds in a few pages or even in several volumes; it would be like trying to describe the earth on the basis of a glimpse of Long Island. We will simply give a few clues to help the seeker check his own experience. The first requirements for this exploration, as Sri Aurobindo has often insisted,
  are a clear austerity, the absence of desire, and a silent mind;
  --
  its own transcriptions will tend unconsciously to interfere with and to distort the purity of the experience. Without a knowledgeable guide to unravel this tangle, we must learn to remain as mentally silent as possible upon awakening, and to feel, intuitively, the meaning of these other languages; this occurs fairly rapidly as our consciousness develops and our experiences multiply. At first, it is like a jungle of a Chinese marketplace: everything looks the same. Then, over the months and years, one eventually makes out paths and faces, places and signs, and a more vivid proliferation than on earth.
  But how to remember one's sleep? For most people it is a total blank a link is missing. There are in fact many links, or bridges, as the Mother puts it, as if we were made of a series of countries connected to one another by bridges. Thus, we may easily remember some parts of our being and their travels, while others are forgotten for lack of a bridge to the rest of our consciousness. When crossing this void, or untrained part of the consciousness, we forget (which generally happens to those who fall into "ecstasy," a subject we will return to). Usually, a sufficiently developed person travels through the whole range of planes of consciousness in his or her sleep and goes right to the supreme Light of the Spirit Sat-Chit-Ananda most often unconsciously, but those few minutes are the true sleep, true repose in the absolute relaxation of Joy and Light. Sri Aurobindo used to say that the real purpose of sleep is to return spontaneously to the Source and reimmerse oneself in it. From there we come down slowly through each plane the Mind, Vital, Subtle Physical, and Subconscient (the last one is remembered the most easily) where each part of our being has its own corresponding experiences. There are also many zones within each plane, each with its own particular bridge. The major difficulty is in building the first bridge, the connection with the external waking consciousness. The one and only way to do this is to remain perfectly motionless and silent upon awakening. If we turn over or move, everything vanishes or, rather,
  the great lake of sleep is instantly covered with little ripples, which keep us from seeing anything. If we begin to think, then the ripples turn into swirls of mud that totally obscure everything; thought has no place in this process, neither can the mind help us to remember.
  --
  which shape our life without our knowledge and which we naively assume to be our own (we say: this is my anger, my depression, my sexual impulse, my fever), we begin to see them coming into us. This is visible proof, supported by hundreds of experiences night after night, that all the play of our frontal nature originates outside ourselves, in a universal Mind, a universal Vital, or even higher regions if we are capable of tuning in to them. This is the beginning of mastery, because once we have seen, or foreseen, something we can change the course of circumstances. Earthly life is simultaneously the place of the most rigorous and the most blind determinism, and of conquered freedom it all depends upon our consciousness. A
  disciple once wrote to Sri Aurobindo relating his "dreams,"
  emphasizing the rather bizarre coincidence that seemed to occur between nocturnal events and waking. This was the answer he received: Understand that these experiences are not mere imaginations or dreams but actual happenings. . . . It is a mistake to think that we live physically only, with the outer mind and life. We are all the time living and acting on other planes of consciousness,
  --
  
  adverse forces to vanish. By remembering, it calls upon the true vibration, which has the power to dissolve or disperse all vibrations of a lesser intensity. There is even an interesting transitory stage in which we helplessly participate in terrifying pursuits, for instance, and suddenly that fragment of ourselves remembers the light (or the Master), thus abruptly reversing the situation. On these planes we can also meet many people, known or unknown, near or far away, living or dead the ever-living whom we name as dead,101 as Sri Aurobindo says who are on the same wavelength, and we can be the witness or helpless partner of their misadventures (which may translate into unpleasant happenings on earth, as we have seen; all the blows received there will be received here; each occurrence there prepares something here). But if the fragment of ourselves having the experience with the corresponding fragment of that friend or stranger or "dead" person is able to remember the Light (that is, if it is integrated around the psychic), it becomes capable of reversing the course of events, of assisting a friend or stranger in distress, of helping a disembodied being go through a difficult passage, get out of a dangerous place, or free himself from some unhealthy associations (there are so many places where we are prisoners). The following is an example of such an experience, chosen deliberately in negative terms and as simply as possible: X "dreams" that she is walking with a friend along the shore of a lake with seemingly marvelously clear waters, when suddenly a snake springs up from the bottom of the lake and bites her friend on the throat. She makes several attempts to protect her friend, but becomes frightened herself, is pursued by the snake, and runs "back home" (into her body). The next day she learns that her friend is ill and has completely lost her voice. She herself experiences throughout the day a series of small abortive incidents,
  within and without. If she had been actively conscious, centered,
  --
  which constitute some of the countless so-called paradises of the other world though not so lofty paradises, to be sure. Generally, the disembodied person remains there as long as he wishes; then, after he grows tired of it, he moves to the place of true rest, in the original Light, with his soul, to await the time of return. To say that a person will go to "eternal hell" is a cruel absurdity. How could the soul,
  which is pure Light, ever be a prisoner of those lower vibrations? It would be like saying that infrared light controls the ultraviolet. Like goes with like, always and everywhere, whether here or on the other side. And what could ever be "eternal," truly, except the soul, except joy? If there were an unending Hell, it could only be a seat of unending rapture, said Sri Aurobindo, for God is joy, Ananda, and
  
  --
  concerning the actual facts of its realization though in a sense, this margin accounts for the changes or distortions suffered by a higher truth as it descends from plane to plane to its earthly realization. All kinds of interesting conclusions can be derived from this observation,
  in particular that the more conscious we are on earth, or the higher we are capable of rising on the scale of consciousness and approaching the Origin, the closer we bring the earth to the Origin by annuling the distorting determinisms of the intermediary planes. This can have important consequences not only in an individual sense, for mastering and transforming our own life, but also in global terms, for the transformation of the world. A great deal has been written about determinism versus individual freedom, but the problem is too often seen from the wrong perspective. It is not a question of freedom versus determinism, but of freedom and many determinisms. We are subject, Sri Aurobindo says, to a series of superimposed determinisms physical, vital, mental and higher and the determinism of each plane can change or cancel the determinism of the plane immediately below it. For instance, good health and a given life-span in a person can be modified by the vital determinism of "his" passions or various psychological disorders, which in turn can be modified by the mental determinism of his willpower and his ideal, which can then be modified by the greater law of the psychic, and so on. Freedom means to move to a higher plane. And the same applies to the earth, because the very same forces drive the individual and the collective. As individual meeting points of all these determinisms in matter, if we are capable of rising to a higher plane, we automatically help change all the lower determinisms and give the earth access to a greater freedom,
  until the day when, with the help of the pioneers of evolution, we can lift ourselves to a supramental plane, which will change the present destiny of the world as the Mind once changed its destiny around the Tertiary Era. And in the end if there is an end perhaps the earth will attain the supreme Determinism, which is supreme Freedom and perfect accomplishment. Through our work on consciousness, each of us contributes to resisting the fatalities that assail our world, and acts as a leavening agent for the earth's freedom and divinization. Indeed,

1.09_-_The_Pure_Existent, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  class:chapter
  author class:Sri Aurobindo
  

1.1.02_-_Sachchidananda, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
  
  1 Sri Aurobindo's incomplete draft reply, which "began to develop itself at great length", is reproduced immediately after the present letter. - Ed.
  

1.1.02_-_The_Aim_of_the_Integral_Yoga, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
   about Yoga, for these are dangerous and ought to be thrown away by every sadhak:
  (1) The object of Yoga is not to become "like" Sri Aurobindo or the Mother Those who cherish this idea easily come to the further idea that they can become their equals and even greater.
  

1.10_-_Conscious_Force, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  class:chapter
  author class:Sri Aurobindo
  

1.10_-_The_Revolutionary_Yogi, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  
  Such are the mental, vital, physical and psychic discoveries that Sri Aurobindo pursued alone, step by step, between the ages of twenty and thirty, simply by following the thread of consciousness. The remarkable thing is that he practiced yoga in circumstances and places where one would usually not do yoga: while giving his lectures in French or English at the State College of Baroda, during his work at the court of the Maharaja, and more and more in the midst of his secret revolutionary activities. The hours of the night that were not devoted to studying his mother tongue or Sanskrit or to political work were spent writing poetry. "Aurobindo had the habit of writing poetry till late into the night," his Bengali teacher recalls, "and consequently he did not get up very early in the morning. . . . He would concentrate for a minute before starting, then the poetry would flow from his pen like a stream." From writing poetry, Sri Aurobindo would pass to his experimental sleep. In 1901, at the age of twenty-nine, he married Mrinalini Devi and tried to share his spiritual life with her. I am experiencing all the signs and symptoms, he wrote to her in a letter found in the archives of the British police. I should like to take you with me along this path. But Mrinalini did not understand him, and Sri Aurobindo would remain alone. We could search Sri Aurobindo's life in vain for those moving or miraculous anecdotes that adorn the lives of great sages and mystics, in vain for sensational yogic methods;
  everything seemed so ordinary, apparently, that nothing attracted one's attention, just as in life itself. Perhaps he had found more miracles in the ordinary than in the extraordinary: With me all is different, all is uncommon, he wrote in a letter to Mrinalini. All is deep and strange to the eyes that see.103 And perhaps that is what he wants us to discover through his example, his work, his yoga all those unknown riches beneath the ordinary crust. Our lives [are] a deeper mystery than we 103
  --
  
  have dreamed.104 If we only knew how hollow our so-called miracles are, without breadth, like a magic show for adults the moment we have two cents' worth of knowledge we can see how it is made! and how simple the Truth is compared to all that supernatural imagery. As he progressed in his yoga, Sri Aurobindo left all the imagery for what he called spiritual realism,105 not because he disliked pretty images
  he, the poet! but because he saw that these images would be prettier still if they were to assume a physical reality upon the earth, if the supraphysical were to become our normal physical, visible to the naked eye. This naturalization of the beyond, and the calm mastery of life, that Sri Aurobindo achieved were possible only because he never separated the two worlds: My own life and my yoga have always been since my coming to India both this-worldly and other-worldly without any exclusiveness on either side, he wrote in a letter to a disciple. All human interests are, I suppose, this-worldly and most of them have entered into my mental field and some, like politics, into my life, but at the same time, since I set foot on the Apollo Bunder in Bombay, I
  began to have spiritual experiences, but these were not divorced from this world but had an inner and infinite bearing on it, such as a feeling of the Infinite pervading material space and the Immanent inhabiting material objects and bodies. At the same time I found myself entering supraphysical worlds and planes with influences and an effect from them upon the material plane, so I could make no sharp divorce or irreconcilable opposition between what I have called the two ends of existence and all that lies between them. For me all is Brahman and I find the Divine everywhere.106
  
  The Problem of Action It is first in his revolutionary activities that we find Sri Aurobindo's spiritual realism. A program had soon been drawn up, consisting of four points: to awaken India to the concept of independence, for which newspaper articles and political speeches would suffice; to keep 104
  105
  --
  
  people's minds in a state of constant rebellion at the turn of the century Sri Aurobindo was certainly one of the first, with another of India's great heroes, Tilak, to speak of total liberation, passive resistance, and noncooperation (Gandhi would not come on the Indian political scene until fifteen years later); to transform the Indian Congress party and its timid demands into an extremist movement unambiguously promoting the ideal of complete independence; and finally to secretly prepare an armed insurrection.
  With his younger brother, Barin, he began to organize guerrilla groups in Bengal under the cover of athletic or cultural programs; he even sent an emissary to Europe, at his own expense, to learn how to make bombs. When Sri Aurobindo declared, I am neither an impotent moralist nor a weak pacifist,107 he meant every word of it. He had studied enough French history, as well as the Italian and American revolutions, to know that sometimes armed revolt can be justified;
  neither Joan of Arc nor Mazzini nor Washington were apostles of "nonviolence." In 1920, when Gandhi's son went to visit him in Pondicherry to discuss nonviolence, Sri Aurobindo answered with this simple, and still applicable, question: "What would you do if tomorrow the Northern Frontiers were overrun?" Twenty years later,
  in 1940, Sri Aurobindo and Mother publicly took the side of the Allies, while Gandhi, undoubtedly in an outburst of praiseworthy feelings, sent an open letter to the British people urging them not to take up arms against Hitler and to use only "spiritual force" instead. It would therefore be appropriate to explain Sri Aurobindo's spiritual position with regard to violent action.
  War and destruction, he wrote, are not only a universal principle of our life here in its purely material aspects, but also of our mental and moral existence. It is self-evident that in the actual life of man intellectual, social, political, moral, we can make no real step forward without a struggle, a battle between what exists and lives and what seeks to exist and live and between all that stands behind either. It is impossible, at least as men and things are, to advance, to grow, to fulfill and still to observe really and utterly that principle of harmlessness which is yet placed before us as the highest and best law 107
  --
  of conduct. We will use only soul-force and never destroy by war or any even defensive employment of physical violence? Good, though until soul-force is effective, the Asuric force in men and nations tramples down, breaks, slaughters, burns, pollutes, as we see it doing today, but then at its ease and unhindered, and you have perhaps caused as much destruction of life by your abstinence as others by resort to violence. . . . It is not enough that our own hands should remain clean and our souls unstained for the law of strife and destruction to die out of the world; that which is its root must first disappear out of humanity [our emphasis]. Much less will mere immobility and inertia unwilling to use or incapable of using any kind of resistance to evil, abrogate the law; inertia, tamas, indeed, injures much more than can the [dynamic] rajasic principle of strife which at least creates more than it destroys. Therefore, so far as the problem of the individual's action goes, his abstention from strife and its inevitable concomitant destruction in their more gross and physical form may help his own moral being, but it leaves the Slayer of creatures unabolished.108
  The whole evolution of Sri Aurobindo's thought and of his practical attitude toward war, from his underground activity in Bengal to his retreat in Pondicherry in 1910, revolves around the question of methods: how to strike most effectively at this "Slayer of creatures,"
  "the Eater," as the Vedic rishis called it. And from the independence of India, Sri Aurobindo went on to the independence of the world.
  Indeed, as he advanced in his yoga, he became increasingly aware,
  through experience, that hidden forces are not only behind our personal psychological disorders, but behind the world disorders as well everything comes from somewhere else, as we have said and that if our abstaining leaves the Slayer of creatures standing, our wars do not destroy it either, although in practice it may still be necessary for us to soil our hands in wars. In the very midst of the First World War, Sri Aurobindo observed with prophetic force: The defeat of Germany may well lead to a new incarnation of it, perhaps in some other race or empire, and the whole battle would then have to be fought over again. So long as the old gods are alive, the breaking or 108
  
  --
  
  depression of the body which they animate is a small matter, for they know well how to transmigrate. Germany overthrew the Napoleonic spirit in France in 1813 and broke the remnants of her European leadership in 1870; the same Germany became the incarnation of that which it had overthrown. The phenomenon is easily capable of renewal on a more formidable scale.7 We now know that the old gods are capable of transmigrating. Seeing all the years of nonviolence ending in the terrible violence that marked the partition of India in 1947, Gandhi himself said with a touch of sadness just before his death, "The attitude of violence we have secretly harbored comes back on us, and we fly at each other's throats when the question of distribution of power arises. . . . Now that the yoke of subjection is lifted, all the forces of evil have come to the surface." For neither violence nor nonviolence goes to the root of Evil. Right in the middle of the Second World War, while Sri Aurobindo was taking a public stand in favor of the Allies,109 because it was the only practical thing to do, he wrote to a disciple: You write as if what is going on in Europe were a war between the powers of the Light and the powers of Darkness but that is no more so than during the Great War. It is a fight between two kinds of Ignorance. . . . The eye of the yogin sees not only the outward events and persons and causes, but the enormous forces which precipitate them into action. If the men who fought were instruments in the hands of rulers and financiers, etc.,
  these in turn were mere puppets in the clutch of these forces. When one is habituated to see the things behind, one is no longer prone to be touched by the outward aspects or to expect any remedy from political, institutional or social changes.110 Sri Aurobindo had become aware of these "enormous forces" behind, of the constant infiltration of the supraphysical into the physical. His energies were not focused on a moral problem violence versus nonviolence which after all would be rather superficial, but on a problem of effectiveness. He saw clearly, again through experience, that in order to cure the world's evil it is first necessary to cure "what is at its roots in man." Nothing can 109
  
  --
  
  be cured outside if it is not first cured inside, nothing can be controlled outside if it is not controlled inside, for inside and outside are the same thing. There is but one Nature, one world, one substance, and as long as we approach problems outwardly, we will get nowhere. And if we find this solution too difficult for us, then there is no hope for man or the world, because all our outward panaceas and saccharin moralities are ultimately doomed to annihilation and destruction by those hidden inner powers: The only way out, Sri Aurobindo wrote, is through the descent of a consciousness which is not the puppet of these forces but is greater than they are and can force them either to change or disappear.111 It was toward this new, supramental consciousness that Sri Aurobindo was progressing in the midst of his revolutionary work.
  . . . We may find when all the rest has failed Hid in ourselves the key of perfect change.112
  
  Nirvana In 1906 Sri Aurobindo left Baroda to plunge into the heart of political turmoil in Calcutta. The blunders of Lord Curzon, the governor of Bengal, had led to student unrest; the time was ripe. With another great nationalist, Bepin Pal, Sri Aurobindo launched an English daily,
  Bande Mataram ("I bow to Mother India"), the first newspaper to publicly advocate the goal of total independence, which would become a powerful instrument of India's awakening. He founded an Extremist Party and drew up a national action program boycott of British goods, boycott of British courts, boycott of British schools and universities. He became the principal of the first "National College" in Calcutta and created so much commotion that less than a year later a warrant was issued for his arrest. Unfortunately for the British, Sri Aurobindo's articles and speeches were legally unassailable; he neither preached racial hatred, nor even attacked the government of Her Majesty; he simply proclaimed the right of all nations to 111
  112
  --
  
  independence. The charge against him was dismissed for lack of evidence; only the printer, who didn't know a word of English, was sentenced to six months in jail. This aborted arrest made Sri Aurobindo famous; he was henceforth the recognized leader of the nationalist party; he came out from behind the scenes, where he would have preferred to remain. I do not care a button about having my name in any blessed place, he wrote later; I was never ardent about fame even in my political days; I preferred to remain behind the curtain, push people without their knowing it and get things done. 113
  But it would be wrong to imagine Sri Aurobindo as a fanatic; all his contemporaries were struck by this "calm young man who with a single word could silence a tumultuous meeting." It was in the midst of this external turmoil, between political meetings and the newspaper to get out every morning (and under constant threat from the secret police) that, on December 30, 1907, Sri Aurobindo met a yogi by the name of Vishnu Bhaskar Lele, who was to bring a paradoxical experience into his already paradoxical life.
  It was the first time, after thirteen years in India, that Sri Aurobindo voluntarily met a yogi! It shows how much he distrusted asceticism and spiritualists. His first question to Lele was typical: I
  want to do Yoga but for work, for action, not for sannyasa (renouncing the world) and Nirvana.114 Lele's reply was strange and deserves attention: "It would be easy for you as you are a poet." The two men retired to a quiet room for three days. From then on, Sri Aurobindo's yoga would assume a different direction, seemingly away from action, but actually to the secret of action and of changing the world. The first result, Sri Aurobindo wrote, was a series of tremendously powerful experiences and radical changes of consciousness which he had never intended . . . and which were quite contrary to my own ideas, for they made me see with a stupendous intensity the world as a cinematographic play of vacant forms in the impersonal universality of the Absolute Brahman.115
  
  --
  In the enormous spaces of the self The body now seemed only a wandering shell. . . .116
  Sri Aurobindo's entire integral yoga was shattered. All his efforts of mental, vital and physical transformation, as well as his faith in a fulfilled earthly life, were swept away, swallowed up in a stupendous Illusion nothing remained except empty forms. It threw me suddenly into a condition above and without thought, unstained by any mental or vital movement; there was no ego, no real world only when one looked through the immobile senses, something perceived or bore upon its sheer silence a world of empty forms, materialized shadows without true substance. There was no One or many even, only just absolutely That featureless, relationless, sheer, indescribable,
  unthinkable, absolute, yet supremely real and solely real. This was no mental realization nor something glimpsed somewhere above, no abstraction, it was positive, the only positive reality although not a spatial physical world, pervading, occupying or rather flooding and drowning this semblance of a physical world, leaving no room or space for any reality but itself, allowing nothing else to seem at all actual, positive or substantial. . . . What it [this experience] brought was an inexpressible Peace, a stupendous silence, an infinity of release and freedom.117 Sri Aurobindo had gone straight into what the Buddhists call Nirvana, what the Hindus call the Silent Brahman or That; the Tao of the Chinese; the Transcendent, the Absolute, or the Impersonal of the Westerners. He had reached that famous "liberation" (mukti), which is considered the "peak" of all spiritual life what could there be beyond the Transcendent? Sri Aurobindo could tangibly verify the words of the great Indian mystic Sri Ramakrishna:
  "If we live in God, the world disappears; if we live in the world, God exists no longer." The gulf he had tried to bridge between Matter and Spirit had split open again before his unveiled eyes. The Western and Eastern spiritualists were right in assigning a life beyond as the sole destination of man's effort: paradise, Nirvana, or liberation
  --
  But this experience, which is generally considered the final stage,
  was to be, for Sri Aurobindo, the starting point of new, higher experiences integrating the truth of the world and the truth of the beyond into a total, continuous and divine Reality. This is indeed a fundamental consideration, the understanding of which is central to the very meaning of our existence, for there are only two alternatives:
  either the supreme Truth is not of this world, as all the world religions have proclaimed, and we are wasting our time with futilities; or there is something else besides everything we have been told. The consideration is all the more relevant since it is not a theory but a practical experience. Here is what Sri Aurobindo reported: I lived in that Nirvana day and night before it began to admit other things into itself or modify itself at all . . . in the end it began to disappear into a greater Super-consciousness from above. . . . The aspect of an illusionary world gave place to one in which illusion is only a small surface phenomenon with an immense Divine Reality behind it and a supreme Divine Reality above it and an intense Divine Reality in the heart of everything that had seemed at first only a cinematic shape or shadow. And this was no reimprisonment in the senses, no diminution or fall from supreme experience, it came rather as a constant heightening and widening of the Truth. . . . Nirvana in my liberated consciousness turned out to be the beginning of my realization, a first step towards the complete thing, not the sole true attainment possible or even a culminating finale.118
  What kind of Transcendent was this, which seemed to stand not at the summit but at midpoint? To use a rather simple but correct analogy, we could say that sleep represents a transcendental state with respect to waking, but it is no higher or truer than waking, nor is it less true. It is simply another state of consciousness. The moment we withdraw from mental and vital activity, obviously everything vanishes, much as taking an anesthetic dulls all sense of feeling.
  --
  
  with going into another state, but with the quality or poise of our consciousness within a given state. Hence, Nirvana is not the top of the ladder, any more than sleep or death are. It can be experienced at any level of our consciousness through concentration in the mind, in the vital, and even in the physical consciousness. The hatha yogi bent over his navel, or the Basuto dancing around his totem, can suddenly pass elsewhere, if such is their destiny, into another, transcendental dimension where all this world is reduced to nothingness. The same can happen to the mystic concentrated in his heart, or to the yogi concentrated in his mind. For one does not actually go higher as one enters Nirvana; one merely opens a passageway and goes out. Sri Aurobindo had not gone beyond the mental plane when he experienced Nirvana: I myself had my experience of Nirvana and silence in the Brahman long before there was any knowledge of the overhead spiritual planes.119 It is after ascending to higher,
  superconscious planes that he had experiences superior to Nirvana,
  where the illusionary, immobile and impersonal aspect merged into a new Reality, simultaneously embracing this world and the beyond.
  Such was Sri Aurobindo's first discovery. Nirvana cannot be at once the ending of the Path with nothing beyond to explore . . . it is the end of the lower Path through the lower Nature and the beginning of the Higher Evolution.120
  From another perspective, we might also ask ourselves if the goal of evolution is really to get out of it, as is believed by the followers of Nirvana and of all the religions that see the beyond as the goal of our efforts. If we put aside our emotional reasons for our belief or disbelief, and look only at the evolutionary process, we must acknowledge that Nature could easily have arranged that "exit" when we were still at an early mental stage, still living as instinctively intuitive beings, open, malleable. The Vedic age, the Mysteries of ancient Greece, or even the Middle Ages, would have been more appropriate for that "exit" than as we are now. If such was the goal of evolutionary Nature, and assuming evolution does not proceed haphazardly but according to a Plan, that is the type of man Nature 119
  --
  
  would have fostered; it would have been easy, then, to outleap the intellect,121 as Sri Aurobindo writes in his Human Cycle, and pass from the instinctively intuitive phase to an other-worldly spiritualism.
  The intellect is an utterly useless outgrowth if the goal of evolution is merely to get out of it. It appears, however, that Nature worked against that primitive intuition and deliberately covered it with ever thicker mental layers, increasingly complex and universal, and increasingly useless in terms of getting out; we all know how the wonderfully intuitive efflorescence of Upanishadic India at the beginning of this story, or of NeoPlatonic Greece at the beginning of this era, was leveled to be replaced by a human intellect that was inferior and denser, to be sure, but more general. We can only raise the question without trying to answer it. We wonder if the meaning of evolution is to indulge in the luxury of the mind, only to destroy it later and regress to a submental or nonmental religious stage or, on the contrary, to develop the mind to the utmost, 122 as we are being driven to do, until this exhausts its own narrowness and superficial turmoil and rises to its higher, superconscious regions, at a spiritual and supramental level where the Matter-Spirit contradiction will vanish like a mirage, and where we will no longer need to "get out" because we will be everywhere Within.
  --
  The Human Cycle, 15:177
  We must again emphasize that Sri Aurobindo's yoga, which seeks to go beyond the mind, is supposed to begin after the intellect has run its full course and would be impossible, as we shall see, if all the intermediate steps were not completed. "Mental silence" would obviously make no sense to an aboriginal of the Fiji Islands or to a back-country peasant.
  122
  --
  The scientist, who is not hampered by appearances, sees better and controls better, but his vision, too, is incomplete and his control uncertain; he has not truly mastered life, not even physical forces, but is merely using some of their most obvious effects. Therefore this problem of vision is not just one of personal satisfaction; it is not a matter of seeing better in order to have lovely visions in rose or blue,
  but of achieving a true mastery of the world and circumstances and ourselves, which are all the same thing since nothing is separate. Until now, those who have had access to that higher form of vision (there are many levels) have used it primarily for themselves, or they have not been capable of incarnating what they saw, since their main efforts were aimed precisely at getting out of this incarnation. But such ambiguous attitude is not inevitable, as Sri Aurobindo will show us. He had not prepared this whole physical, vital, mental, and psychic foundation for nothing.
  Nirvana is thus a useful (but not indispensable) intermediate stage in the transition from ordinary vision to the other vision. It helps us get rid of the complete illusion in which we ordinarily live. "As if by an enchantment they see the false as the true," says the Maitri Upanishad (VII.10). Sri Aurobindo does not use the word illusion; he simply says that we live in Ignorance. Nirvana frees us from our Ignorance, only to lead us into another kind of Ignorance, because an eternal problem with human beings is that they go from one extreme to another; they feel they must deny one thing in order to accept another, and therefore mistake an intermediate stage as being an end in itself, just as many great spiritual experiences have been mistaken for ends in themselves. There is actually no end, but only a constant
  
  --
  Whenever you enter in some way in contact with a force or a consciousness that is beyond your own, instead of being entirely subjugated by this consciousness or force, you must always remember that this is but one experience among thousands and thousands of others, and consequently it is by no means absolute. No matter how beautiful it is, you can and you must have better ones; no matter how exceptional it is, there are others that are even more marvelous; and no matter how high it is, you can always rise higher in the future.
  Sri Aurobindo lived for several months in this Nirvana before reaching elsewhere. What is strange is that, while in this state, he was still able to continue publishing a daily newspaper, attend secret meetings, and even make political speeches. The first time he had to speak in public in Bombay, he expressed his difficulty to Lele: He asked me to pray, but I was so absorbed in the Silent Brahman consciousness that I could not pray. He replied that it did not matter;
  he and some others would pray and I had simply to go to the meeting and make Namaskar [bow] to the audience as Narayan and wait and speech would come to me from some other source than the mind. 124 Sri 123
  --
  On Himself, 26:102
  Life of Sri Aurobindo, 109
  
  
  Aurobindo did exactly as he was told and the speech came as though it were dictated. And ever since all speech, writing, thought and outward activity have so come to me from the same source above the brain-mind.125 Sri Aurobindo had come in contact with the Superconscient. The speech delivered at Bombay was in fact quite interesting. Try to realize the strength within you, he said to the nationalist militants, try to bring it forward; so that everything you do may be not your own doing but the doing of that Truth within you. . . .
  Because it is not you, it is something within you. What can all these tribunals, what can all the powers of the world do to That which is within you, that Immortal, that Unborn and Undying One, whom the sword cannot pierce, whom the fire cannot burn? . . . Him the jail cannot confine and the gallows cannot end. What is there that you can fear when you are conscious of Him who is within you?126
  On May 4, 1908, at dawn, Sri Aurobindo was pulled out of bed at gunpoint by the British police. He was thirty-six. An attempt on the life of a British magistrate based in Calcutta had just failed. The bomb used in the attempt had been manufactured in the garden where Barin,
  his younger brother, had been training "disciples."

1.11_-_Delight_of_Existence_-_The_Problem, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  class:chapter
  author class:Sri Aurobindo
  

1.11_-_Oneness, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  
  Sri Aurobindo was to spend a whole year in the Alipore jail awaiting the verdict. He had had no hand in the unsuccessful assassination attempt; organizing the rebellion had nothing to do with isolated acts of terrorism. When I was arrested and hurried to the Lal Bazar police station I was shaken in faith for a while, for I could not look into the heart of His intention. Therefore I faltered for a moment and cried out in my heart to him, "What is this that has happened to me? I believed that I had a mission to work for the people of my country and until that work was done, I should have Thy protection. Why then am I here and on such a charge?" A day passed and a second day and a third,
  when a voice came to me from within, "Wait and see." Then I grew calm and waited. I was taken from Lal Bazar to Alipore and was placed for one month in a solitary cell apart from men. There I waited day and night for the voice of God within me, to know what He had to say to me, to learn what I had to do. . . . I remembered then that a month or more before my arrest, a call had come to me to put aside all activity, to go into seclusion and to look into myself, so that I might enter into closer communion with Him. I was weak and could not accept the call. My work [for the liberation of India] was very dear to me and in the pride of my heart I thought that unless I was there it would suffer or even fail and cease; therefore I would not leave it. It seemed to me that He spoke to me again and said, "The bonds you had not the strength to break, I have broken for you, because it is not my will nor was it ever my intention that that should continue. I have had another thing for you to do and it is for that I have brought you here, to teach you what you could not learn for yourself and to train you for my work."127 This "work" was to realize cosmic consciousness,
  or Oneness, and to explore the planes of consciousness above the ordinary mind, i.e., the Superconscient, which was to put Sri Aurobindo on the track of the Great Secret. What happened to me 127
  
  --
  
  Cosmic Consciousness Sri Aurobindo had lived for months in a sort of phantasmagoric and empty dream set against the sole background of the Transcendent's static Reality. Strangely enough, however, it is in the midst of this Void, and as if issuing from it, that the world burst forth again with a new face, as if each time everything had to be lost in order to be found again at a higher level: Overpowered and subjugated, stilled, liberated from itself, the mind accepts the Silence itself as the Supreme. But afterwards the seeker discovers that all is there for him contained or new-made . . . then the void begins to fill, there emerges out of it or there rushes into it all the manifold Truth of the Divine, all the aspects and manifestations and many levels of a dynamic Infinite. 129 When we have seen only a static Infinite, we have seen only one face of God,
  Whom we have excluded from this world (though a world we claim to be empty of God may be better than a world filled with a solemn and judgmental God), but once the Silence has washed away our solemnities, great and small, leaving us for a time filled with pure whiteness, we find the world and God together again at every level and in every point, as if they had never been separated except through an excess of materialism or spiritualism. It was in the Alipore courtyard, during the exercise period, that this new change of consciousness took place: I looked at the jail that secluded me from men and it was no longer by its high walls that I was imprisoned; no,
  --
  grating that did duty for a door and again I saw Vasudeva. It was Narayana132 who was guarding and standing sentry over me. Or I lay on the coarse blankets that were given me for a couch and felt the arms of Sri Krishna around me, the arms of my Friend and Lover. . . .
  I looked at the prisoners in the jail, the thieves, the murderers, the swindlers, and as I looked at them I saw Vasudeva, it was Narayana whom I found in these darkened souls and misused bodies. 133 That experience would never again leave Sri Aurobindo. During the six months the trial lasted, with its two hundred-odd witnesses and four thousand pieces of evidence, Sri Aurobindo was locked every day in an iron cage in the middle of the courtroom, but it was no longer a hostile crowd or judges that he saw: When the case opened . . . I was followed by the same insight. He said to me, "When you were cast into jail, did not your heart fail and did not you cry out to me, where is Thy protection? Look now at the Magistrate, look now at the Prosecuting Counsel." I looked and it was not the magistrate whom I
  saw, it was Vasudeva, it was Narayana who was sitting there on the bench. I looked at the Prosecuting Counsel and it was not the Council for the Prosecution that I saw; it was Sri Krishna who sat there and smiled. "Now do you fear?" he said, "I am in all men and overrule their actions and their works."134 Indeed God is not outside His world,
  --
  
  See Sri Aurobindo, Eight Upanishads, X.XI.
  The Life Divine, 677
  --
  leaving us merely with a few sure crumbs. It is true that roast beef is more universally verifiable and, therefore more objective, than the joy in Beethoven's last quartets; but that is a lessening of the world, not an enrichment. Actually, this is a false opposition. Subjectivity is really an advanced or preparatory stage for objectivity; once everyone verifies the reality of cosmic consciousness, or simply the joy in Beethoven's quartets, we may attain an objectively less barbarous universe.
  Sri Aurobindo was not a man to be satisfied with cosmic dreaming. The authenticity of the experience and its practical relevance can be immediately verified by a very simple test, which reveals a new mode of knowledge through identity: we know a thing because we are that thing. Consciousness can move to any point of its universal reality, focus on any being, any event, and know it immediately and intimately, as one knows the beating of one's own heart, because everything now takes place within; nothing is outside or separate anymore. As the Upanishad long ago stated: "When That is known, all is known."155 The first signs of this new consciousness are quite tangible: One begins to feel others too as part of oneself or varied repetitions of oneself, the same self modified by Nature in other bodies. Or, at the least, as living in the larger universal self which is henceforth one's own greater reality. All things in fact begin to change their nature and appearance; one's whole experience of the world is radically different from that of those who are shut up in their personal selves. One begins to know things by a different kind of experience, more direct, not depending on the external mind and the senses. It is not that the possibility of error disappears, for that cannot be so long as mind of any kind is one's instrument for transcribing knowledge, but there is a new, vast and deep way of experiencing,
  seeing, knowing, contacting things; and the confines of knowledge can
  --
  This new mode of knowledge is not really different from ours.
  Indeed, any experience, any knowledge, of whatever order, from the most physical level to metaphysical heights, is secretly a knowledge through identity: we know because we are what we know. True knowledge, Sri Aurobindo said, is not attained by thinking. It is what you are; it is what you become.157 Without that secret identity, that underlying total oneness, we would be unable to know anything about the world and beings. Ramakrishna crying out in pain and bleeding from the cuts of the whip that lashed the ox nearby, the psychic knowing that an object is hidden in a particular place, the yogi curing a sick disciple hundreds of miles away, or Sri Aurobindo preventing the cyclone from entering his room, are only a few striking illustrations of a natural phenomenon. What is natural is not separation, not differentiation, but the indivisible and nonexistent to us. Only like can know and feel like; only like can act upon like. We can know only what we are: 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 realizing 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; selfknowledge and an increasing consciousness are the means and the process.158
  We have become separated from the world and other beings through the millennia of our evolution. We have formed egos, have hardened a few atoms of the Great Body, and have proclaimed "I"

1.11_-_The_Master_of_the_Work, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  subject:Integral Yoga
  author class:Sri Aurobindo
  class:The Synthesis Of Yoga

1.12_-_Delight_of_Existence_-_The_Solution, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  class:chapter
  author class:Sri Aurobindo
  

1.12_-_Sleep_and_Dreams, #Words Of The Mother III, #The Mother, #Integral Yoga
  *
  I will speak of certain details in this connection, next time we meet. Until then I shall keep the papers with me. (Sri Aurobindo and myself alone will see them.)
  In the first dream we can take the theatre as the symbol of this world where all is a play the appearance of something and not the thing itself. Here the kings and queens are not such because of an inner and divine right but as a result of the confusion of circumstances and birth.
  --
  The second is certainly not a dream but a reality, a very charming expression of the reality of the constant presence of
  Sri Aurobindo and of his help given through an intimate and true relation, even though veiled to the outer consciousness. This is a precious experience worth being kept in the most sacred corner of the remembrance.
  
  --
  *
  It was Darshan day. You were there with Sri Aurobindo.
  
  I ran into Sri Aurobindos arms. He caressed me with much joy, saying that he had come to raise me up. I was on his lap. You also caressed me gently, saying one of the prayers I sent you.
  

1.12_-_The_Divine_Work, #unset, #Sri Aurobindo, #Integral Yoga
  subject:Integral Yoga
  author class:Sri Aurobindo
  class:The Synthesis Of Yoga

1.12_-_The_Superconscient, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  
  In his iron cage in the middle of the courtroom, Sri Aurobindo had reached the end of the road. One after another, he had realized the Immanent, the Transcendent, and the Universal that cage scarcely held anything more than a body: in his consciousness, he was everywhere at will. But perhaps he was recalling an individual named Aurobindo, who since Cambridge and his years in the West had continuously accumulated consciousness in that body, and now the infinite Consciousness was a reality, but that body remained the same as millions of others, subject to the same laws of Nature, hungry, thirsty, and occasionally ill, like all the other bodies, and advancing slowly but surely towards disintegration. The consciousness is vast, luminous, immortal, but underneath everything remains the same. And because he was clear-sighted, because he was no longer fooled by all the masks added on by morality or decency, perhaps he was also espying, in the subconscient, the animal grimace beneath the infinite Consciousness, and the same material squalor intact beneath the lovely halo for underneath everything continues as usual, and nothing is changed. Perhaps he was also looking, beyond the cage, at all his other selves who continued to judge and hate and suffer. Who is saved unless all is saved? And what did that infinite Consciousness do for all these people? It sees, it knows, but what can it do? Had he not left Baroda to act, to do something concrete? There he was, watching everything in his infinite consciousness, experiencing the immense joy above, feeling joy laugh nude on the peaks of the Absolute,163 but what could his joy do if the above were not also everywhere below? Below, everything continues as before, suffering, and dying. He was not listening to the judges, or even answering the questions on which his life depended; he was only hearing the Voice repeating: I am guiding, therefore fear not. Turn to your own Work for which I have brought you to jail. Thus Sri Aurobindo kept his eyes closed in that cage, searching within. Was there not a totality above that could be also the totality below? Had the road come to an end with this golden impotence?164 What was the sense of this whole journey?
  
  --
  If we wish "to change the physical conditions of the world," that is,
  the so-called natural laws that rule our life and the world, and if we want to implement this change through a power of consciousness, then two conditions are required. First, we must work in our own individual body without seeking any escape in the beyond, since this body is the very point of insertion of consciousness into Matter; and secondly, we must seek to discover the principle of consciousness that will have the power to transform Matter. So far, as we can readily see, none of the forms of consciousness or levels of consciousness known to humanity has had the power to bring about this change, neither mental consciousness nor vital consciousness nor physical consciousness. True, through sheer discipline some individuals have managed to defy natural laws and to overcome gravity, cold, hunger, illness, etc. But, first, these were individual changes that could never be passed along, and secondly, they do not really transform Matter: the laws governing the body remain essentially the same, while certain special effects, supernatural in appearance, are superimposed more or less temporarily over nature. Here we can recall the example of another revolutionary yogi, a companion of Sri Aurobindo's, who was once bitten by a rabid dog. Using his power of consciousness, he immediately blocked the effects of the virus and went on with his life as if nothing had happened (let us note in passing that had this yogi been in a perfect state of consciousness, he could not have been bitten in the first place). But one day, during a particularly stormy political meeting, he lost his temper and flew into a rage at one of the speakers.
  
  A few hours later he was dying in the terrible throes of rabies. His power came only from the control of his consciousness, and the instant his consciousness faltered, everything returned as it was before, because the laws of the body had not been changed, only muzzled. Therefore, the kind of change Sri Aurobindo and Mother envision has nothing to do with acquiring more or less temporary "supernatural" powers and draping them over our natural powers, but with changing man's very nature as well as his physical conditioning; it is not control but actual transformation. Furthermore, if we seek an earth-wide realization, this new principle of existence, which Sri Aurobindo calls supramental, must definitively establish itself among us, at first in a few individuals, then, by contagion, in all those who are ready much as the mental principle and the life principle have become naturally and definitively established on earth. In other words, it involves creating a divine superhumanity on earth, which will no longer be subject to the laws of ignorance, suffering, and decay.
  
  --
  
  Sri Aurobindo is not a theoretician of evolution; he is a practitioner of evolution. We have jumped ahead in this discussion merely to shed some light upon his groping process in the Alipore jail. He could see that that cosmic and blissful vastitude was not the place where any work could be done, that one had to come back down into the body, humbly, and search there. Yet, we may ask, if "the transformation" is to take place through a power of consciousness and not by some external machinery, what consciousness higher than the cosmic consciousness can there be? Is that not the top of the ladder and therefore the limit of power? The question is relevant if we wish to understand the practical process of the discovery, and eventually experience it ourselves. We might answer with two observations.
  
  --
  
  But who has realized cosmic consciousness? Not the yogi; the yogi goes on drinking, eating, sleeping, being ill at times like all human animals, and dying. It is not he, but a tiny point of his being that is experiencing cosmic consciousness, the very one on which he so earnestly concentrated to break through his carapace. The rest of his being, all the human and earthly nature that he has excluded from the experience, which he has repressed or mortified in order to better concentrate on that single point of escape, does not share in his cosmic consciousness, except through indirect radiation. Sri Aurobindo was therefore making this first important observation, that a linear realization, in one point, is not enough, but that a global realization, in all points one that embraces the individual's entire being is necessary. If you want to transform your nature and your being, and participate in the creation of a new world, the Mother says, that aspiration, that one-pointed and linear push is no longer enough; you must embrace everything and contain everything in your consciousness. Hence the integral yoga or "full yoga," purna yoga.
  
  We sought to get rid of the individuality as a burden preventing us from fluttering at will in the spiritual and cosmic expanses, but without it we can do nothing for the earth; we cannot draw below the treasures from above: There is something more than the mere selfbreaking of an illusory shell of individuality in the Infinite. 169 Thus, with Sri Aurobindo, we are led to this first conclusion: The stifling of the individual may well be the stifling of the god in man.170
  
  A second, even more important observation commands our attention. To return to the rocket analogy: the rocket can break through the earth's atmosphere at any point, taking off either from New York or from the equator, and still reach the sun. There is no need to climb Mt. Everest to set up the launching pad! Similarly, the yogi can realize cosmic consciousness in any point, or at any level, of his being in his mind, in his heart, and even in his body because the cosmic Spirit is everywhere, in every point of the universe. The experience can begin anywhere, at any level, by concentrating on a rock or a sparrow, an idea, a prayer, a feeling, or what people scornfully call an idol. Cosmic consciousness is not the highest point of human consciousness; we do not go above the individual to reach it, but outside. It is hardly necessary to ascend in consciousness, or to become Plotinus, in order to attain the universal Spirit. On the contrary, the less mental one is, the easier it is to experience it; a shepherd beneath the stars or a fisherman of Galilee has a better chance at it than all the philosophers of the world put together. What, then, is the use of all this development of consciousness if folk-like mysticism works better? We must admit that either we are all on the wrong track, or else those mystical escapades do not represent the whole meaning of evolution. On the other hand, if we accept that the proper evolutionary course is that of the peak figures of earthly consciousness Leonardo da Vinci, Beethoven, Alexander the Great, Dante we are still forced to acknowledge that none of these great men has been able to transform life. Thus, the summits of the mind or the heart do not give us, any more than the cosmic summits, the key to the riddle and the power to change the world: another principle of consciousness is required. But it must be another principle without any break in continuity with the others, because if the line is broken or if the individual is lost, we fall back into cosmic or mystical dispersion, thereby losing our link with the earth. To be conscious of Oneness and of the Transcendent is certainly an indispensable basis for any realization (without which we might as well try to build a house without foundations), but it must be done in ways that respect evolutionary continuity; it must be an evolution, not a revolution. In other words, we must get out without getting out. Instead of a rocket that ends up crashing on the sun, we need a rocket that harpoons the Sun of the supreme consciousness and is able to bring it down to all points of our earthly consciousness: The ultimate knowledge is that which perceives and accepts God in the universe as well as beyond the universe and 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.171 This double movement of ascent and descent of the individual consciousness is the basic principle of the supramental discovery. But in the process Sri Aurobindo was to touch an unknown spring which would change everything.
  
  --
  
  It is not enough to describe Sri Aurobindo's discovery, we must also understand how it is accessible to us. It is very difficult to draw a diagram, however, and say, "Here is the way," because spiritual development is always adapted to the nature of each individual. And for good reason: this is not about learning a foreign language but about oneself, and no two natures are alike: The ideal I put before our yoga does not bind all spiritual life and endeavor. The spiritual life is not a thing that can be formulated in a rigid definition or bound by a fixed mental rule; it is a vast field of evolution, an immense kingdom potentially larger than the other kingdoms below it, with a hundred provinces, a thousand types, stages, forms, paths, variations of the spiritual ideal, degrees of spiritual advancement.172 Therefore we can give only a few pointers, with the hope that each person will find the particular clue that will open his or her own path. One should always keep in mind that the true system of yoga is to capture the thread of one's own consciousness, the "shining thread" of the rishis [Rig Veda, X.53], to seize hold of it, and follow it right to the end.
  
  Since cosmic consciousness and Nirvana do not give us the evolutionary key we are seeking, let us resume our quest, with Sri Aurobindo, where he had left it at Baroda prior to his two great experiences. The first step is the ascent into the Superconscient. As we have said, as silence settles in the seeker's mind, as he quiets his vital and frees himself from his absorption in the physical, the consciousness emerges from the countless activities in which it was indiscernibly commingled, scattered, and it takes on an independent existence. It becomes like a separate being within the being, a compact and increasingly intense Force. And the more it grows, the less it is satisfied with being confined in a body; we notice that it radiates outward, first during sleep, then during meditation, and finally with our eyes wide open. But this outward movement is not just lateral, as it were, toward the universal Mind, universal Vital, and universal Physical; the consciousness also seeks to go upward. This ascending urge may not even be the result of a conscious discipline; it may be a natural and spontaneous need (we should never forget that our efforts in this life are the continuation of many other efforts in many other lives, hence the unequal development of different individuals and the impossibility of setting up fixed rules). We may spontaneously feel something above our head drawing us, like an expanse or a light, or like a magnetic pole that is the origin of all our actions and thoughts, a zone of concentration above our head. The seeker has not silenced his mind to become like a slug; his silence is not dead, but alive; he is tuned in upward because he senses a life there. Silence is not an end but a means, just as learning to read notes is a means to capture music, and there are many kinds of music. Day after day, as his consciousness becomes increasingly concrete, he has hundreds of almost imperceptible experiences springing from this Silence above. He might think about nothing, when suddenly a thought crosses his mind not even a thought, a tiny spark and he knows exactly what he has to do and how he has to do it, down to the smallest detail, as if the pieces of a puzzle were suddenly falling into place, and with a sense of absolute certainty (below, everything is always uncertain, with always at least two solutions to every problem). Or a tiny impulse might strike him: "Go and see so-and-so"; he does, and "coincidentally" this person needs him. Or "Don't do this"; he persists, and has a bad fall. Or for no reason he is impelled toward a certain place, to find the very circumstances that will help him. Or, if some problem has to be solved, he remains immobile, silent, calling above, and the answer comes, clear and irrefutable.
  
  --
  
  This experience of the breaking through into the Superconscient, the passage from a past that binds us hand and foot to a seeing future, is the starting point of Sri Aurobindo's yoga. Instead of being underneath, forever weighed down, we are above, breathing in the open: The consciousness is no longer in the body or limited by it; it feels itself not only above it but extended in space; the body is below its high station and enveloped in its extended consciousness . . . it becomes only a circumstance in the largeness of the being, an instrumental part of it . . . in the definitive realization of a higher station above there is really no more coming down except with a part of the consciousness which may descend to work in the body or on the lower-levels while the permanently high-stationed being above presides over all that is experienced and done.177
  
  --
  
  Naturally, upon his return, the seeker will say that this is a marvelous, indescribable, supreme state. And he is right, but, as the Mother remarked, You can say anything you like about it, since you do not remember anything. . . . As you go out of your conscious being and enter a part of yourself that is completely unconscious or, rather, a zone with which you have no conscious connection, you enter into samadhi. . . . You are in an impersonal state, that is, a state in which you are unconscious; and naturally, this is why you don't remember anything, because you have not been conscious of anything. Sri Aurobindo used to say that ecstasy is simply a higher form of unconsciousness. It may turn out that what we call Transcendent, Absolute, or Supreme is not what has often been described as an ecstatic extinction, but only the limit of our present consciousness. It seems absurd to say: "Here is where the world ends and the Transcendent begins," as if there were a gap between the two. (For a pigmy, for instance, the Transcendent might begin at the rudimentary c-a-t=cat of reason and the world might vanish no higher than the intellect.) There really is no gap, except in our consciousness. Perhaps evolving means precisely to explore farther and farther reaches of consciousness within an inexhaustible Transcendent, which is not really "above" or elsewhere outside this world but everywhere here, gradually unveiling itself before our eyes. For, if the prehistorical Transcendent was once located right above the protoplasm, then above the amphibian, then the chimpanzee, and then man, this does not mean it left the world of protoplasm to recede higher and higher, in a sort of constant race to exclude itself; it is we who have left the primitive unconsciousness to live farther ahead in an omnipresent Transcendent.179
  
  Therefore, instead of swooning on top (or what he feels as the top), and assuming his ecstasy to be a sign of progress, the seeker must understand that it is a sign of unconsciousness and strive to uncover the actual life hidden beneath his bedazzlement: Strive to develop your inner individuality, said the Mother, and you will become able to enter those same regions fully conscious, to have the joy of communion with the highest regions without losing consciousness and returning with a zero instead of an experience. 180 And Sri Aurobindo insisted: It is in the waking state that this realization must come and endure in order to be a reality of life. . . . Experience and trance have their utility for opening the being and preparing it, but it is only when the realization is constant in the waking state that it is truly possessed.181 The goal we are seeking is a state of integral mastery, not that of spiritual escapism, and that mastery is possible only in a continuity of consciousness. When we fall into ecstasy, we lose the "someone" who could be the bridge between the powers above and the powerlessness below.
  
  After breaking through the carapace at the top of the head in Alipore jail, Sri Aurobindo began methodically to explore the planes of consciousness above the ordinary mind, just as in Baroda he had explored the planes of consciousness below. He resumed where he had left off the ascent of the great ladder of consciousness, which extends without gap or ecstatic interlude from Matter to that unknown point where he would truly discover something new. For the highest truth, the integral self-knowledge is not to be gained by this selfblinded leap into the Absolute but by a patient transit beyond the mind.182
  
  --
  
  More than ever, the integral seeker must be armed with that clear austerity Sri Aurobindo mentions so often. He must not confuse super-reason with unreason. In practice, whenever we enter these planes consciously, whether in sleep or meditation or through deliberate exteriorization, we see two sorts of things: impersonal currents of force, which can be more or less luminous, and personal beings. But they are two forms of the same thing: The wall between consciousness and force, impersonality and personality becomes much thinner when one goes behind the veil of matter. If one looks at a working from the side of impersonal force one sees a force or energy at work acting for a purpose or with a result, if one looks from the side of being one sees a being possessing, guiding and using or else representative of and used by a conscious force as its instrument of specialized action and expression. . . . In modern science it has been found that if you look at the movement of energy, it appears on one side to be a wave and act as a wave, on the other as a mass of particles and to act as a mass of particles each acting in its own way. It is somewhat the same principle here.185
  
  --
  
  We can now try to describe these superconscious levels, as they appear when one does not succumb to ecstatic unconsciousness, and as Sri Aurobindo experienced them. Certainly, what is closest to the universal truth has nothing to do with forms, which are always limited and related to a given tradition or age (though these forms have their place and their truth), but with luminous vibrations. By "vibrations," we do not mean any lifeless waves of quantum physics, but movements of light, inexpressibly filled with joy, love, knowledge, beauty, and all the qualities manifested by the best of human consciousness, whether they be religious or not:
  
  --
  
  Before reaching the supramental plane, which is the beginning of the higher hemisphere of existence, the seeker will go through several mental layers or worlds, which Sri Aurobindo has respectively called, in ascending order, the higher mind, the illumined mind, the intuitive mind, and the overmind. We may of course use a different terminology, but these four zones correspond to very specific experiences, verifiable by anyone who has the capacity to consciously undertake the ascent.
  
  --
  
  We will not attempt here to describe what these higher planes of consciousness are in themselves, independent of man. Each of them is a whole world of existence, vaster and more active than the earth, and our mental language is inadequate to describe them; we would need a language of the visionary or the poet "another language," as Rimbaud said. This is what Sri Aurobindo has created in Savitri, his poetic epic, to which we refer the reader.
  
  --
  
  But Sri Aurobindo does say "global," does say higher hemi-sphere of consciousness when speaking of the Supramental, because the higher truth does not exclude the earth; it is not whole without its lower half. What is above does not annul what is below, but fulfills it; timelessness is not the opposite of time, any more than two embracing arms are the opposite of the person embraced. The secret, precisely, is to find timelessness amidst time, the infinite in the finite, and the encompassing wholeness of things in the lowliest fraction. Otherwise no one is embraced and no one embraces anything.
  
  --
  
  The quality of light or the quality of vibrations is essentially what distinguishes one plane of consciousness from another. If we start at our own evolutionary level and consider consciousness in its aspect of light, from which all the other levels derive, the ordinary mind appears to the seeing eye as a grayish mass with many darker tiny spots or fairly obscure vibratory nodules, like a cloud of flies swarming about people's heads and representing their thousand and one thoughts; they come and go and swirl about endlessly, migrating from one person to the next. Occasionally, a little burst of light, a little joy, a little flame of love dancing amid this grayness, may descend from above. But this ground of neutrality, as Sri Aurobindo calls it, is so thick, so pervasive, that it swallows up and discolors everything, pulling down everything into its obscure gravitation; we cannot bear joy, or pain, for too long, cannot bear too much light; everything is small, spasmodic,
  soon quenched. And everything is subject to a thousand conditions.
  --
  
  This luminous flood will translate differently in different people (one is always too quick to give it a form instead of letting it quietly permeate the being and do its work of clarification). For some, there will be a sudden poetic blossoming, others will see new architectural forms, others will pursue new scientific discoveries, while still others will worship their God. Generally, the access to this new consciousness is accompanied by a spontaneous flowering of creative energies, particularly in the poetic field. It is interesting to note the number of poets of all languages Chinese, Indian, English, etc. among Sri Aurobindo's disciples, as if poetry and art were the first practical result of his yoga: I have seen both in myself and others a sudden flowering of capacities in every kind of activity come by the opening of consciousness, so that one who laboured long without the least success to express himself in rhythm becomes a master of poetic language and cadences in a day. It is a question of the right silence in the mind and the right openness to the Word that is trying to express itself for the Word is there ready formed in those inner planes where all artistic forms take birth, but it is the transmitting mind that must change and become a perfect channel and not an obstacle.192
  
  Poetry is the most convenient means of conveying what these higher planes of consciousness are. In a poem's rhythm one can easily perceive vibrations. We will therefore use poetry to convey a sense of what these higher planes are, even though the Superconscient is not the sole privilege of poets. In his vast correspondence on poetry and in his Future Poetry, Sri Aurobindo has given numerous instances of poetry issuing from the illumined mind. It is naturally Shakespeare who would give us the most abundant examples, provided we let go of the external meaning and listen to what vibrates behind the words; for poetry and all the arts are ultimately a means of capturing a tiny ineffable note, a mere nothing, a "nothing" that still constitutes life's very essence: . . . that his virtues
  
  --
  
  What essentially distinguishes the works that come from this plane is what Sri Aurobindo calls a luminous sweep, a sudden flooding of light. The vibration is unlike any other, always eliciting a kind of shock, and then something keeps vibrating long afterward, like a tuning fork. Nevertheless, it seldom remains pure through the entire work, for the movement of the work follows that of consciousness, with its highs and lows, unless it is created even through a special discipline. The last three lines in the Shakespearean passage quoted above fall away from the illumined overhead inspiration; they contain some vital and also some ordinary mental consciousness.
  
  --
  191 - Letters, 3rd Series, 124
  192 - Sri Aurobindo Came to Me, 127
  193 - It may be worthwhile to stress the great differences between an individual who receives occasional inspirations or illuminations, often of an unreliable nature, and one who has systematically developed his consciousness, so that he can settle at will on any level of consciousness, remain there as long as he wishes, and receive without distortion the corresponding inspirations and illuminations. This is the task of the integral yoga.
  --
  
  This point of coincidence brings knowledge, which may translate itself in one form or another depending upon our current preoccupation, but it is always, essentially, a movement of identity, a meeting: we know because we recognize. Sri Aurobindo used to say that intuition is a memory of the Truth.195 As the intuitive flash occurs, one clearly sees that knowledge is not discovering something unknown one only discovers oneself! there is nothing else to discover but a gradual recognition, in time, of that second of Light which we have all seen. Who has not seen, if only once? Who does not have that Memory in his life? Whatever our beliefs or unbeliefs, our capacities or incapacities, our lower or higher altitudes, there is always a moment in life that is our moment. Some lives last but a second, and all the rest is oblivion.
  
  The language of intuition is concentrated into a concise phrasing, without superfluous words, in contrast to the opulent language of the illumined mind (which, through its very richness, nevertheless conveys a luminous rhythm and a truth, perhaps less precisely connoted, but warmer). When Plotinus packed the entire cycle of human effort into one phrase "A flight of the Alone to the Alone" he used a highly intuitive language, as do the Upanishads. But this quality also signals the limits of intuition: no matter how replete with meaning our flashes and phrases, they cannot embrace the whole truth; a fuller, more encompassing warmth would be needed, like that of the illumined mind but with a higher transparency. For the Intuition . . . sees things by flashes, point by point, not as a whole. The area unveiled by the flash is striking and irrefutable, but it is only one space of truth.196 Moreover, the mind hastens to seize upon the intuition and, as Sri Aurobindo remarked, it makes at once too little and too much of it.197 Too much, because it unduly generalizes the intuitive message and would extend its discovery to all space; too little, because instead of letting the flash quietly perform its work of illumination and clarification of our substance, it immediately seizes it, coats it with a thinking layer (or a pictorial, poetic, mathematical, or religious one), and no longer understands its flash except through the intellectual, artistic, or religious form it has put over it. It is terribly difficult for the mind to comprehend that a revelation can be allpowerful, even overwhelming, without our understanding anything about it, and that it is especially powerful as long as it is not brought down several degrees, diluted, and fragmented in order, supposedly, to be "understood." If we could remain quiet while the intuitive flash occurs, as if suspended in its own light, without pouncing on it to cut it into intellectual pieces, we would notice, after a while, that our entire being has shifted to a different altitude, and that we possess a new kind of vision instead of a lifeless little phrase. The very act of explaining causes most of the transformative power to evaporate.
  
  --
  
  Therefore, we can attain the overmental consciousness in many different ways: through religious passion, through poetic, intellectual, artistic, or heroic zeal, or through anything that helps man to exceed himself. Sri Aurobindo assigned a special place to art, which he considered one of the major means of spiritual progress.
  
  Unfortunately, artists and creators too often have a considerable ego standing in the way, which is their main difficulty. The religious man, who has worked to dissolve his ego, finds it easier, but he rarely attains universality through his own individual efforts, leaping instead beyond the individual without bothering to develop all the intermediate rungs of the personal consciousness, and when he reaches the "top" he no longer has a ladder to come down, or he does not want to come down, or there is no individual self left to express what he sees, or else his old individual self tries its best to express his new consciousness, provided he feels the need to express anything at all. The Vedic rishis, who have given us perhaps the only instance of a systematic and continuous spiritual progression from plane to plane, may be among the greatest poets the earth has ever known, as Sri Aurobindo has shown in his Secret of the Veda. The Sanskrit word kavi had the double meaning of "seer of the Truth" and "poet." One was a poet because one was a seer. This is an obvious and quite forgotten reality. It may be worthwhile, then, to say a few words about art as a means of ascent of the consciousness, and, in particular, about poetry at the overmental level.
  
  --
  
  Similarly, poetry and music, which are but unconscious processes of handling these secret vibrations, can be a powerful means of opening up the consciousness. If we could compose conscious poetry or music through the conscious manipulation of higher vibrations, we would create masterpieces endowed with initiatory powers. Instead of a poetry that is a fantasy of the intellect and a nautch-girl of the mind,202 as Sri Aurobindo put it, we would create a mantric music or poetry to bring the gods into our life. 203 For true poetry is action; it opens little inlets in the consciousness we are so walled in, so barricaded! through which the Real can enter. It is a mantra of the Real,204 an initiation. This is what the Vedic rishis and the seers of the Upanishads did with their mantras, which have the power of communicating illumination to one who is ready. 205 This is what Sri Aurobindo has explained in his Future Poetry and what he has accomplished himself in Savitri.
  
  --
  
  This line by Virgil, which Sri Aurobindo has cited as foremost among inspirations of an overmental origin, owes its overmental quality not to the meaning of the words but to the rhythm that precedes the words and follows them, as if they were inscribed on a backdrop of eternity or, rather, by Eternity itself. So, too, this line by Leopardi does not owe its greatness to the meaning but to that something so subtly more than the meaning, which quivers behind it:
  
  --
  
  And Sri Aurobindo also cited Rimbaud:
  
  --
  
  At the extreme summit of the overmind, there only remain great waves of multi-hued light, says the Mother, the play of spiritual forces, which later translate sometimes much later into new ideas, social changes, or earthly events, after crossing one by one all the layers of consciousness and suffering a considerable distortion and loss of light in the process. There are some rare and silent sages on this earth who can wield and combine these forces and draw them down onto the earth, the way others combine sounds to write a poem. Perhaps they are the true poets. Their existence is a living mantra precipitating the Real upon earth. This concludes the description of the ascent Sri Aurobindo underwent alone in his cell at Alipore. We have only presented a few human reflections of these higher regions; we have said nothing about their essence, nothing about these worlds as they exist in their glory, independently of our pale translations: one must hear and see that for oneself!
  
  --
  
  On May 5, 1909, after one year of confinement, Sri Aurobindo was acquitted. He owed his life to two unexpected events. One of the prisoners had betrayed him, denouncing him as the leader of the underground movement. His testimony in court would have meant the death penalty for Sri Aurobindo, but mysteriously he was shot in his cell. Then came the day of the trial, and as everyone sat expecting a verdict of capital punishment, Sri Aurobindo's lawyer was seized by a sudden illumination, which spread through the entire courtroom and profoundly shook the jury: "Long after he is dead and gone, his words will be echoed and re-echoed, not only in India, but across distant seas and lands. Therefore I say that a man in his position is standing not only before the bar of this court, but before the bar of the High Court of History." Sri Aurobindo was thirty-seven. His brother Barin, beside him in the cage, was sentenced to the gallows.208
  
  Sri Aurobindo continued to hear the voice: Remember never to fear, never to hesitate. Remember that it is I who am doing this, not you nor any other. Therefore whatever clouds may come, whatever dangers and sufferings, whatever difficulties, whatever impossibilities, there is nothing impossible, nothing difficult.
  

1.13_-_The_Divine_Maya, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  class:chapter
  author class:Sri Aurobindo
  

1.13_-_Under_the_Auspices_of_the_Gods, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  
  When he came out of the Alipore jail, Sri Aurobindo found the political scene purged by the executions and mass deportations of the British government. He resumed his work, however, starting a Benagli weekly and another in English, the Karmayogin, with the Gita's very symbolic motto: "Yoga is skill in works." At the risk of a new imprisonment, Sri Aurobindo affirmed once again the ideal of complete independence from and noncooperation with the British
  except that now it was not only India's destiny that preoccupied him,
  --
  and Rimbaud fled to the Abyssinian desert; we know the fate of the Fourierists, of nonviolence; the Cathars wound up at the stake. History keeps turning like a Moloch. We may now appear to be a "triumph"
  after many failures, but of what other greater triumph are we not the failure? Is this a chronology of victories or of defeats? Life seems made of a hopelessly distorting substance; everything gets swallowed up in it as in the sands of Egypt, leveled by some irresistible gravitational pull. It is clear, Sri Aurobindo remarked, that Mind has not been able to change human nature radically. You can go on changing human institutions infinitely and yet the imperfection will break through all your institutions. . . . It must be another power that can not only resist but overcome that downward pull.210
  Even if our ideas reached life in their pure form, they would still be incapable of creating anything other than a military order or perhaps a holy, comfortable, religious order, but an order all the same,
  --
  combinations vary, each man belongs not only to the common humanity, but to the Infinite in himself and is therefore unique. It is because this is the reality of our existence that the intellectual reason and the intelligent will cannot deal with life as its sovereign, even though they may be at present our supreme instruments and may have been in our evolution supremely important and helpful.212
  But if evolution is, as Sri Aurobindo insists, an evolution of consciousness, we may assume that humanity will not remain stuck forever at the present mental level; its mind will become illumined,
  212
  --
  more and more intuitive, and will perhaps finally open to the overmind. One might suppose that a humanity opened to the overmind would be capable of handling life's intricate diversity. The overmind is a godlike consciousness, indeed the very consciousness of the greatest prophets the world has ever known, a mass of stable light, so it would seem that everything should be harmonized in that all-embracing light.
  Unfortunately, however, two facts shatter this hope: the first has to do with the very nature of the overmind itself. To be sure, the overmind seems formidably powerful compared to our mind, but this is a superiority in degree within the same type; it is not a transcendence of the mental principle, but only an epitomization of it. The overmind can broaden the human scope, not change it. It can divinize man, but it also colossalises213 him, as Sri Aurobindo puts it; for if man attaches this new power to his ego instead of to his soul, he will become a Nietzschean superman, not a god. We do not need a superconsciousness; what we need is another consciousness. Even if man accepted to obey his soul and not his ego, the overmind would still not transform life, for the very reasons that prevented Christ and all the great prophets from transforming life: because the overmind is not a new principle of consciousness, but the very one that has presided over our evolution since the appearance of man; from the overmind have come all the higher ideas and creative forces, and we have lived under the auspices of the gods for thousands of years
  sometimes through the voices of our prophets and religions,
  --
  because we all live in the beyond, all the time; they merely preach a larger beyond. Even Rimbaud said it: "True life is elsewhere."
  Sri Aurobindo was searching for a true life here. Life, not a remote silent or high-uplifted ecstatic Beyond Life alone, is the field of our Yoga.217 He was realizing that the summits of consciousness are not sufficient to turn life into a true life. We may have attained the overmind, found joy, a singing immensity, but not that of life, which continues to grate. When you are high up in the consciousness, the Mother remarked, you know, but when you come back down in Matter, it is like water entering sand. We have sent our rockets high into the spiritual heavens, have sung what is best in man without bothering with the lower levels, content if the brute in us was asleep enough not to upset our divine dreams; but this is precisely why life does remain brute, like ourselves: To hope for a true change of human life without a change of human nature is an irrational and unspiritual proposition; it is to ask for something unnatural and unreal, an impossible miracle.218 This is also why our islands of light are 217
  218
  --
  that one never really understands unless one understands with one's body.
  The Secret, what Sri Aurobindo called the Supramental, is not a further gradation above the overmind, not a super-mind or a superascent, but a new Auspice, unconnected to the gods and the religions,
  on which the very future of our evolution depends.
  One evening in February 1910, less than a year after his release from Alipore, someone came to the office of the Karmayogin to warn Sri Aurobindo that he was to be arrested again and deported to the Andaman Islands. Suddenly, he heard the Voice speak three distinct words: Go to Chandernagore. Ten minutes later, Sri Aurobindo was aboard the first boat going down the Ganges. It was the end of his political life, the end of the integral yoga, and the beginning of the supramental yoga.
  

1.14_-_The_Secret, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  
  We can try to say something of this Secret, though keeping in mind that the experience is in progress. Sri Aurobindo began; he found the Secret in Chandernagore in 1910 and worked on it for forty years; he gave up his life to it. And so did Mother.
  
  Sri Aurobindo has never told us the circumstances of his discovery. He was always extraordinarily silent about himself, not out of reserve but simply because the "I" did not exist. "One felt," his Chandernagore host reports with naive surprise, "one felt when he spoke as if somebody else were speaking through him. I placed the plate of food before him, he simply gazed at it, then ate a little, just mechanically! He appeared to be inwardly absorbed even when he was eating; he used to meditate with open eyes." 219 It was only later, from his writings and some fragments of conversations, that his experience could be pieced together. The first clue came from a chance remark made to one of his disciples. It shows that from Alipore onward he was on the trail: I was mentally subjected to all sorts of torture for fifteen days. I had to look upon pictures of all sorts of suffering.220 We must remember that in those worlds, seeing is synonymous with experiencing. Thus, as Sri Aurobindo ascended toward the overmind, his consciousness was descending into what we are used to calling hell. This is also one of the first phenomena the seeker experiences, in varying degrees. This is not a yoga for the weak, as the Mother says, and it is true. For if the first tangible result of Sri Aurobindo's yoga is to bring out new poetic and artistic faculties, the second, perhaps even the immediate consequence, is to shine a merciless spotlight on all the undersides of the consciousness, first individual, then universal. This close, and puzzling, linkage between superconscient and subconscient was certainly the starting point of Sri Aurobindo's breakthrough.
  
  --
  
  222 - For Sri Aurobindo, human psychological divisions follow our evolutionary ascent, which seems logical since it is in Matter, and beginning with it, that increasingly higher forms of consciousness have manifested. The Inconscient then represents our material, bodily base (Sri Aurobindo prefers to call it "Nescience," since this Inconscient is not really unconscious), while the Subconscient encompasses our earthly past and the Superconscient our future. Within these three zones rise the various universal planes of consciousness (which Sri Aurobindo sometimes calls "subliminal" in order to distinguish them from the subconscient, whose consciousness is very limited or very dim, sub-conscious, whereas the subliminal planes are full of highly conscious forces). The "personal" portion of these various zones is but a thin layer: our own body, plus whatever we have been able to individualize or colonize in this life and in previous lives.
  
  --
  
  If psychoanalysis were content to remain within its narrow limits, there would be nothing to fear; it would eventually realize its own limitations, while fulfilling in the meantime a useful social function by treating minor scratches. Unfortunately, psychoanalysis has become for many a kind of new gospel. By its insistent focus on all our murky possibilities rather than on our divine ones, it has become a powerful instrument of mental corruption. No doubt, in the course of evolution, our "blunders" eventually find their place and purpose; our moral, middle-class self-righteousness certainly had to be shaken, but the method chosen is a dangerous one because it calls up the disease without having the corresponding power to cure it. It tends, says Sri Aurobindo, to make the mind and vital more and not less fundamentally impure than before.
  
  --
  
  Here we touch upon the fundamental error of our modern psychology: it fails to understand anything because it searches below, in our evolutionary past. True, half the Secret may be there, but we still need the force above to open the door below. We were never meant to look behind, but ahead and above in the superconscious light, because it is our future, and only the future can explain and heal the past: I find it difficult, Sri Aurobindo wrote to a disciple, to take these psychoanalysts at all seriously yet perhaps one ought to, for half-knowledge is a powerful thing and can be a great obstacle to the coming in front of the true Truth. . . . They look from down up and explain the higher lights by the lower obscurities; but the foundation of these things is above and not below. The superconscient, not the subconscient, is the true foundation of things. The significance of the lotus is not to be found by analyzing the secrets of the mud from which it grows here; its secret is to be found in the heavenly archetype of the lotus that blooms for ever in the Light above.
  
  --
  

The Dark Half of the Truth


   Now we are drawing nearer. The seeker began his journey with a positive experience. He set out on the way because he needed something else. He strove for mental silence and found that his very effort produced an Answer. He felt a descending Force, a new vibration within him, which made life clearer, more alive. Perhaps he even experienced a sudden tearing of the limits and emerged at another altitude. The signs might have come in a thousand ways to indicate that a new rhythm was setting in. But then, after this hopeful start, everything became veiled, as if he had been dreaming or had become carried away by some childish enthusiasm: something within him is now busy taking its revenge through a spell of skepticism, disgust, or revolt. This will be the second sign, perhaps the true sign, that he is progressing and has come to grips with the realities of his nature or, rather, that the descending Force has begun its churning work. Ultimately, progress is not so much a matter of ascending as of clearing up the prevailing obstructions for when we are clear, everything is right there. Thus the seeker begins to discover his many obstructions. On the path of integral yoga, the feeling is often of finding the worst when we had wished for the best, of waging war when we had sought peace and light. Actually, let us face it, it is a battle. As long as we are swimming with the current, we can believe ourselves to be very nice, proper and well-intentioned individuals, but the instant we take another direction, everything begins to resist. We begin tangibly to appreciate the colossal forces that weigh upon human beings and stupefy them; yet it is only by trying to get out of their clutches that we can realize this. Once the seeker has had a first decisive opening above, once he has seen the Light, then almost simultaneously he feels a kick in the shins, as if something in him were in pain. Now he knows what Sri Aurobindo meant by the wounded gloom complaining against light.229 And he will have learned his first lesson: each step upward is necessarily followed by a step downward. Instead of taking these sharp jolts as a kind of fatality, the seeker will make them the basis of his work. Indeed, this dual movement of ascent and descent is the fundamental process of the integral yoga: On each height we conquer we have to turn to bring down its power and its illumination into the lower mortal movement.
  
  --
  
  Something radically different is needed another type of consciousness. All the poets and creative geniuses have known these swings of consciousness. Even as he experienced his Illuminations, Rimbaud visited strange realms that struck him with "terror"; he, too, went through the law of dark inversion. But instead of being unconsciously tossed from one extreme to another, of ascending without knowing how and descending against his will, the integral seeker works methodically, consciously, without ever losing his balance, and, above all, with a growing confidence in the Consciousness-Force, which never initiates more resistance than he can meet, and never unveils more light than he can bear. After living long enough from one crisis to the next, we will ultimately discern a pattern in the action of the Force, and will notice that each time we seem to leave the ascending curve or even lose something we had achieved, we ultimately retrieve the same realization, but on a higher, more expanded level, made richer by the part that our "fall" has added; had we not "fallen," this lower part would never have become integrated into our higher ones. Perhaps it was the same collective process that brought about Athens' fall, so that some old barbarians, too, might be exposed to Plato. The integral yoga does not follow a straight line rising higher and higher out of sight, toward a smaller and smaller point, but, according to Sri Aurobindo, a spiral that slowly and methodically annexes all the parts of our being in an ever vaster opening based upon an ever deeper foundation. Not only will we observe a pattern behind this Force, or rather this ConsciousnessForce, but also regular cycles and a rhythm as certain as that of the tides and the moons. The more we progress, the wider the cycles, and the closer their relationship with the cosmic movement itself until the day when we can perceive in our own descents the periodical descents of consciousness on earth, and in our own difficulties all the turmoil, resistance and revolt of the earth. Eventually, everything will become so intimately interconnected that we will be able to read in the tiniest things, the most insignificant events of daily life or the objects nearby, the signs of vaster depressions that will sweep over all men and compel their ascent or descent within the same evolutionary wave.
  
  --
  
  Sri Aurobindo also calls it the Evil Persona. Sometimes, we can even negatively guess what our goal must be, before understanding it positively, through the sheer repetition of the same difficult circumstances or the same failures that seem to point to a single direction, as if we were forever revolving in an oppressive circle, drawing nearer and nearer to a central point that is both the goal and the opposite of the goal. A person greatly endowed for the work, Sri Aurobindo wrote, has always or almost always, perhaps one ought not to make a too rigid universal rule about these things a being attached to him, sometimes appearing like a part of him, which is just the contradiction of the thing he centrally represents in the work to be done. Or if it is not there at first, not bound to his personality, a force of this kind enters into his environment as soon as he begins his movement to realize. Its business seems to be to oppose, to create stumblings and wrong conditions, in a word, to set before him the whole problem of the work he has started to do. It would seem that the problem could not, in the occult economy of things, be solved otherwise than by the predestined instrument making the difficulty his own. That would explain many things that seem very disconcerting on the surface.232 In her talks to the disciples, Mother stressed the same phenomenon: If you represent a possibility of victory, you always have in you the opposite of this victory, which is your constant torment. When you see a very black shadow somewhere in you, something truly painful, you can be sure that you also have the corresponding possibility of light. And she added: You have a special goal, a special mission, your own particular realization, and you carry within yourself all the obstacles needed to make this realization perfect. Always you will find that shadow and light go together in you: you have a capacity, you have also the negation of that capacity. And if you discover a very dense and deep-rooted shadow in you, you can be certain there is also a great light somewhere. It is up to you to use the one in order to realize the other.
  
  --
  
  If we want to find the Goal, we must set aside our Manichaeism and come to a realistic appreciation of what Sri Aurobindo called "the dark half of truth."233 Human knowledge, he wrote, throws a shadow that conceals half the globe of truth from its own sunlight. . . . The rejection of falsehood by the mind seeking utter truth is one of the chief causes why mind cannot attain to the settled, rounded and perfect truth.234 If we eliminate everything that is wrong and God knows this world is full of mistakes and impurities we may well arrive at some truth, but it will be an empty truth. The practical approach to the Secret is, first of all, to realize, and then to see that each thing in this world, even the most grotesque or far-wandering error,235 contains a spark of truth beneath its mask, because everything here is God advancing toward Himself; there is nothing outside Him.
  
  --
  
  If the very depths were total Nothingness, there would be no hope, and, in fact, nothing could have grown from nothing, whereas this bedrock bottom is something. If there is a No, there must be a Yes inside; if there is Death, there must be Life inside. And finally, if there is an end, there must be a beginning on the other side. Every negative is necessarily the other half of a positive. Every bottom is a surface covering something else. The very meaning of Sri Aurobindo's yoga is to uncover the positive of all these negatives, in every element and at every level of consciousness and, God willing, to uncover the supreme Positive (neither positive nor negative, it just is), which will unravel our dualities once and for all, those of the bottom as well as the duality of a life that dies or of a Death that lives.
  
  At Chandernagore, Sri Aurobindo had reached the last levels of the physical subconscient. He was before a wall: No, it is not with the Empyrean that I am busy, I wish it were. It is rather with the opposite end of things.243 Knowing the kind of resistance and violent reactions one meets when barely touching the mental and vital subconscient, the snakepit, one can image the difficulty of that descent. The farther one descends, the higher the consciousness required, the stronger the light, since one can only descend as low as one has ascended. And if one understands that consciousness is a force, as tangible as an electric current, one can imagine the traumas and ordeals the overmental power and light can cause as they pour like a cataract into the quagmire of the physical subconscient an assault of ether and of fire.21 There are tremendous difficulties, and even dangers, in this to which we will return when discussing the transformation. As long as we are merely involved with mental or vital resistances, our moral lies, we need only to cultivate willpower and patience, but when we descend lower we must face the lies of the body, as the Mother says, namely, diseases and death. This is why Sri Aurobindo and Mother insisted upon a sound physical base for their disciples: Work from both ends; do not neglect one for the other.
  
  As he reached the extreme overmental frontiers, where "great colored waves" fade into white confines, Sri Aurobindo simultaneously touched the black rock at the bottom:
  
  --
  
  Then, one day in 1910, at Chandernagore, a strange thing happened. . . . But before describing the experience that would change the course of our evolution, let us stop to take stock and briefly review the present human condition. It is really quite simple: we are stuck in Matter, imprisoned in the Black Egg that constrains us on all sides every second of the day. There are not a hundred ways of getting out of it, but only two: one is to fall asleep (to dream, to fly into ecstasy, or to meditate, but all are more or less lofty, conscious or divine gradations of sleep), and the other is to die. Sri Aurobindo's experience, however, provides a third possibility, allowing us to get out without flying into ecstasy or dying that is, to get out without actually getting out thereby reversing the course of man's spiritual evolution, since the goal is no longer only above or outside, but inside; and, in addition, opening the door of waking life to all the dreams, all the ecstasies, and especially to all the powers that can help us incarnate our dreams and transform the Black Egg into an open, clear and livable place. That day of 1910, in Chandernagore, Sri Aurobindo had reached the very depths, had broken through all the squalid layers upon which Life has grown like an inexplicable flower. There was only that Light above shining more and more intensely as he went down, bringing out all the impurities one after another under its keen ray, as if all that night were drawing in an ever greater amount of Light, as if the subconscious boundaries were receding farther and farther downward in an ever greater concentration the mirror image of the concentration above and leaving just that one wall of Shadow beneath that one Light. Then, suddenly, without warning, in the depths of this "unconscious" Matter and in the very cells of this body, Sri Aurobindo was thrust into the supreme Light, without trance, without loss of individuality, without cosmic dissolution, and with his eyes wide open:
  
  --
  
  At the same time, Sri Aurobindo was retrieving the lost Secret, that of the Veda and of all the more or less distorted traditions from Persia to Central America and the Rhine Valley, from Eleusis to the Cathars and from the Round Table to the Alchemists the ancient Secret of all the seekers of perfection. This is the quest for the Treasure in the depths of the cave; the battle against the subconscious forces (ogres, dwarves, or serpents); the legend of Apollo and the Python, Indra and the Serpent Vritta, Thor and the giants, Sigurd and Fafner; the solar myth of the Mayas, the Descent of Orpheus, the Transmutation. It is the serpent biting it own tail. And above all, it is the secret of the Vedic rishis, who were probably the first to discover what they called "the great passage," mahas pathah, (II.24.6) the world of "the unbroken Light," Swar, within the rock of the Inconscient: "Our fathers by their words broke the strong and stubborn places, the Angiras seers252 shattered the mountain rock with their cry; they made in us a path to the Great Heaven, they discovered the Day and the sunworld," (Rig Veda I.71.2) they discovered "the Sun dwelling in the darkness." (III.39.5) They found "the treasure of heaven hidden in the secret cavern like the young of the Bird, within the infinite rock." (I.130.3)
  
  --
  
  Life of Sri Aurobindo, 132
  Life of Sri Aurobindo, 122
  Savitri, 28:227

1.14_-_The_Supermind_as_Creator, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  class:chapter
  author class:Sri Aurobindo
  

1.15_-_Prayers, #Words Of The Mother III, #The Mother, #Integral Yoga
  
      Sri Aurobindo says in one letter:
        All prayer rightly offered brings us closer to the

1.15_-_The_Supramental_Consciousness, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  because it is not an epitome of human consciousness, but another type of consciousness. We might try to approach it by distinguishing two aspects, one of consciousness or vision, and one of power. But this means becoming caught in the mental trap again, because these two aspects are inseparable; this consciousness is power, an active vision.
  Often, when Sri Aurobindo and Mother tried to describe their experience, their remarks would echo one another in English and in French: Another language would be needed, une autre langue.
  
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  surrounded by a jungle of present facts and phenomena but from above, not from outside and judged by their surfaces, but from within and viewed from the truth of their centre.260 Therefore, we cannot understand anything about the Supramental if we do not constantly refer it to another dimension. But we can understand that it is the very vision of Wisdom, because each thing, each being, each force on the earth moves toward a special absolute, expressing it more or less accurately and often perversely, but despite all the flaws and perversions it obeys an intimate law that impels it towards the one truth of its being even the leaves on the same tree are all unique. If it were not for that absolute and unique truth at the center of each one of us, we would crumble. This is also why we are so attached to our own smallness and stumblings, because we do sense the truth that is behind them, growing behind them, as if protected,261 Sri Aurobindo said, by that very smallness and all those stumblings. If we got hold of the whole truth at once, we would turn it into some gnome in our own present image! Truth has nothing to do with thought or good deeds,
  though these may be steps on the way; it has to do with a vastness of being. And the growth process is slow and difficult. Errors,
  --
  and to see totally, necessarily means to have power. But the supramental power does not obey our logic or morality; it sees far into space and time, and it does not try to do away with evil in order to save the good, nor does it work through miracles; it frees the good that is within the evil, applying its force and light on the dark half so it consents to its luminous counterpart. Wherever it is applied, the immediate effect is to touch off a crisis; that is, to place the shadow in front of its own light. It is a stupendous evolutionary ferment.
  Sri Aurobindo's written work, although a mental expression of a supramental fact, is a practical example of this global vision. It is bewildering to many because it lacks all the angles that make a thought readily understandable; it is so easy to be doctrinaire. Sri Aurobindo literally surveys all points of view in order to draw the deeper truth from each one of them, but he never imposes his own point of view (perhaps because he has none, or has them all!), merely indicating how each truth is incomplete in itself and in what direction it may be widened. The Supermind does not set truth against truth to see which will stand and survive, but completes truth by truth in the light of the one Truth of which all are the aspects. . . . 264 And he spoke of the light of the Thought that carries in it its own opposites. 265 This is what the Mother calls thinking spherically. One always feels terribly dogmatic and mental when speaking of Sri Aurobindo,
  probably because of the inadequacy of our language, which focuses on one point rather than another and hence casts shadows, whereas Sri Aurobindo embraces everything, not out of "tolerance," which is a mental substitute for Oneness, but through an undivided vision that is truly one with each thing, in the heart of each thing. Perhaps this is the Aurobindo called them, with a consciousness that is vision and power.
  264
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  uniquely to the mind. The way of perceiving and experiencing the world is different. The supramental consciousness is not anxiously turned toward the future as we habitually are. Everything is exposed before its eyes, but it lives time divinely: every second of time is an absolute, as filled with plenitude as all the millennia combined. It is the utter perfection of time. In ordinary life, we never live in the present; we are either thrust ahead by our hopes or pulled backward by our regrets, because the present moment never quite meets our expectations; it is always lacking something, always terribly empty.
  For the supramental consciousness, each thing is at each instant fully what it should be and as it should be. There is a constant, unalterable bliss. Each portion, each image of the great cosmic Film is full of all the preceding images and all those that follow; it lacks neither future perspectives nor past memories. "That bliss which is most large and full and without a gap," says the Rig Veda (V.62.9); that unwounded Delight,270 says Sri Aurobindo. It is also the utter perfection of space.
  We are forever seeking new things or new objects because each thing lacks all the other things that are not present in it; our objects are as empty as our minutes. While for the supramental consciousness, each object, each thing it touches feels as full and infinite as a vision of the immensities or the sum of all possible objects: The Absolute is everywhere . . . every finite is an infinite.271 And there is a sense of ever-renewed wonder arising not from surprise but from the constant rediscovery of that eternal infinity, that timeless Absolute in each space-bound object and each second of time. There is an utter plenitude of life. Indeed, our finite, temporal life is not full at all; it is terribly wanting: we have either to turn our backs on the temporal to find timelessness, or to renounce our need for infinity in order to experience the finite while the supramental plenitude finds infinity in the finite and timelessness in the temporal. It lives spontaneously every sound, every object, as well as the immensity that contains all seconds and all objects; and these are two simultaneous ways of experiencing and perceiving the same thing.
  --
  a refuge of peace outside the chaos, uncertainty and suffering of the world something utterly untouched and protected. Then, in the course of our quest, we suddenly emerged in a stupendous Silence, a Vastness outside the world, which we called God, the Absolute, or Nirvana (the words are unimportant): we secured the great Release.
  This is the fundamental experience. Whenever we approach that great Silence, everything changes; we feel Certainty, Peace, like a shipwrecked man who has found a rock. Nothing in life is secure; only that Rock never fails us. That is why it is said that God's kingdom is not of this world. Sri Aurobindo's experience, too, had begun with Nirvana, but it ended with the plenitude of the world. This apparent contradiction is central to our understanding of the practical secret of true life.
  The mind, even the overmind of our prophets, is irreversibly bound to dualities (dualities within Unity): if God is above, He cannot be below; if this is white, it is not black. For the supramental experience, however, everything is embraced; it is always yes and no at the same time, the Mother remarked. The two poles of each thing are constantly integrated within another "dimension" ("the secret inner spaces," as the Vedic rishis called them, II.4.9). Thus, the Transcendent is not elsewhere, outside the world; it is everywhere here, at once fully within and fully without. The supramental consciousness, likewise, is fully in the world and fully outside the world; it is seated on the unshakable Rock and in the middle of the current. This is why it can truly enjoy life and be in control of life; for if we are exclusively in the current we find neither peace nor control;
  --
  
  The Supramental Power The spiritualists dismiss power as a weapon unworthy of the seeker of truth, but this is not Sri Aurobindo's view. On the contrary, the concept of Power, Shakti, is one of the keys to his yoga, because without power nothing can be transformed. I cherish God the Fire, not God the Dream! exclaims Savitri.273
  A fire to call eternity into Time,
  --
  new creation."
  Let us say immediately that the supramental power does not work either through miracles or violence the very notion of miracle is absurd, as Sri Aurobindo has often repeated: There is really no such thing as miracle,277 there are only phenomena whose processes we do not understand. For one who sees, there is only an intervention by the determinism of a higher plane in the determinism of a lower plane.
  Perhaps the mind appears to be a miracle to the determinism of a caterpillar, yet we all know that our mental miracles do follow a certain process. The same applies to the Supermind: it does not upset any existing laws, but simply leaps over them (or within them?), to a dimension where they no longer exist, much as the caterpillar's laws no longer exist for man. Let us be more specific: the habitual repetition of certain vibrations that have coagulated, so to speak,
  around a person result in imparting to him an apparently stable structure; that person then claims to obey the "law" of his nature. But this so-called law is no more inevitable than choosing a certain route to go home rather than another; it is merely a question of habits. The same holds true for the entire cosmos: all our supposedly absolute physical laws are also coagulated habits, with nothing absolute about them whatsoever, and they can all be undone provided one is willing to take another route, that is, change to a different consciousness. An ordinary law, Sri Aurobindo wrote, merely means an equilibrium established by Nature; it means a balance of forces. It is merely a groove in which Nature is accustomed to work in order to produce certain results. But if you change the consciousness, then the groove also is bound to change.278 There have been a number of "changes of grooves" in the course of our evolution, beginning with the introduction of Life into Matter, which changed the material groove,
  then the introduction of Mind into Life, which changed the vital and material grooves. The Supermind represents a third change of groove,
  --
  
  does not upset the universal order, nor does it violate anything; it only applies its power to cleave through the darkness so that it may radiate its own light. "He has cloven wide away the darkness, as one that cleaves away a skin, that he may spread out our earth 279 under his illuminating sun," says the Rig Veda (V.85.1). Because the same divine solar consciousness is everywhere, the world and every atom in the world are divine; the Lord of all the universe is also "the One conscious in unconscious things" of the Rig Veda. Matter is not a crude substance incapable of change except through the assault of our hands or our heads (which have scarcely produced anything but monsters); it is a divine substance that can respond instead of resisting, and change instead of enslaving us in its old habit of gravitation and decay. But Matter is a clouded or sleeping Divinity, a "somnambulist," as Sri Aurobindo calls it, a "lost, buried sun," says the Veda. The Inconscient is the Superconscient's sleep.280 . . . The apparent Inconscience of the material universe holds in itself darkly all that is eternally self-revealed in the luminous Superconscient. 281
  The Supramental, then, will use its own light to awaken the corresponding light the same light in Matter:
  --
  which is in heaven and in the earth and in the plants and in the waters and by which thou hast spread out the wide midair, is a vivid ocean of light which sees with a divine seeing."283
  "Agni has entered earth and heaven as if they were one." (Rig Veda III.7.4) It is this supreme Agni that Sri Aurobindo and Mother have discovered in Matter and in the cells of the body; it is the key to transforming the body and to changing the physical world.
  Henceforth, instead of being acted upon through the distorted and dulled agency of all the intermediary mental and vital determinisms,
  --
  consciousness devoid of force, leading to a blissful ecstasy, and force without consciousness, leading to the crude joy of the atom the Supermind restores the Equilibrium within a total being: the highest consciousness in the most powerful force, the fire of the Spirit in Matter. "O Flame with the hundred treasures," exclaims the Rig Veda (I.59).
  It may be worth remembering that Sri Aurobindo made his spiritual discovery in 1910, even before reading the Veda, and at a time when nuclear physics was still in a theoretical phase. Our science is ahead of our consciousness, hence the haphazard course of our 283
  
  --
  This immobility within movement is the basis of all the supramental being's activities. It is the practical premise of any discipline leading to the Supermind, perhaps even the premise of any effective action in this world. We have already said that immobility
  an inner immobility, that is has the power to dissolve vibrations, and that if we are able to remain perfectly still inside, without the slightest reaction, we can even stop attacks by animals or by men. This power of immobility can only be attained after we have begun to come into contact with the great Silence behind, when we can, at will, step back and withdraw far, far away, thousands of miles away from all immediate circumstances. We must be able to be utterly outside life in order to control the inner substance of life. What is remarkable, yet quite natural after all, is that this supramental Power cannot be attained unless one is completely outside, completely seated upon that eternal Foundation, outside time and outside space, as if supreme Dynamism could come only from the supreme Immobility. However paradoxical this fact may seem, it still makes sense practically. One can understand that if the ordinary consciousness, which is upset by the slightest breeze, were to come in contact with this "warm gold dust," it would fall to pieces and disintegrate instantly. Only complete Immobility can bear this Movement. This is what was so striking to those who saw Sri Aurobindo: it was not only the light in his eyes (as is also the case with the Mother), but that kind of immobile immensity one felt near him, so compact, so tangible, as if one had entered a physical infinity. One then understood spontaneously, without needing further practical proof, why a cyclone could not enter his room.
  Whereupon this little phrase of his suddenly made perfect sense: . . .
  --
  neither is it an arbitrary fiat going against the normal course of things,
  but a luminous pressure that accelerates the movement and strives to put each thing, each force, each event, each being in direct contact with its own luminous essence, its own divine potential, and the very Goal that first set it in motion. As we have said, it is a stupendous evolutionary ferment. Perhaps something should be mentioned about how this power manifests practically, in the lives and actions of those who embody it so far, Sri Aurobindo and the Mother. But because no explanation is ever truly satisfying unless one experiences it oneself, and because the experience will only begin to be convincing when it takes place on a more collective scale, it is perhaps wiser to remain silent. As a matter of fact, their actions often eluded even those who benefited from them directly, for the simple reason that we can only relate to a thing if we have reached the same plane. We usually see only the present moment, not the future miracle prepared by a simple gaze, the second of light that will mature for twenty years or three centuries beneath our unconscious layers before becoming "natural." Neither you nor anyone else knows anything at all of my life, Sri Aurobindo wrote to one of his biographers, it has not been on the surface for men to see.289 What makes it difficult to speak of this power is that we have a wrong notion of power. When we speak of "power," we immediately imagine something marvelous, but that is not what true Power is; neither is it the true marvel of the universe.
  The supramental action does not work wonders with flashes of lightning; it is as quiet as eternity, impelling the world and each thing in the world toward its own perfection through all the masks of imperfection. The true miracle is to do no violence to things, to impel them secretly, almost surreptitiously, toward their own center, so that deep within they may recognize the Face as their own face. There is but one miracle: the instant of recognition that nothing, any longer, is "other."
  --
  It is a spiritual revolution we foresee and the material revolution is only its shadow and reflex.290
  After two months at Chandernagore, Sri Aurobindo heard the Voice again: Go to Pondicherry. A few days later, he was sailing secretly on board the Dupleix, outwitting the British police and leaving Northern India for good. I had accepted the rule of . . . moving only as I was moved by the Divine. 291 The last forty years of his life,
  with the Mother, would be devoted to making that individual realization into an earthly one: We want to bring down the supermind as a new faculty. Just as the mind is now a permanent state of consciousness in humanity, so also we want to create a race in which the supermind will be a permanent state of consciousness. 292 So that his intentions might not be misinterpreted, Sri Aurobindo repeatedly stressed the following: It is far from my purpose to propagate any 290
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1.15_-_The_Supreme_Truth-Consciousness, #The Life Divine, #Sri Aurobindo, #Integral Yoga
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1.16_-_Man,_A_Transitional_Being, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  
  Sri Aurobindo lived in great poverty during his first years in Pondicherry. He was on the police blacklist, far away from those who could have helped him, his mail censored, his every move surveyed by British spies, who were attempting to get him extradited through all sorts of devious maneuvers, including planting compromising papers in his house and then denouncing him to the French police. 294 Once they even tried to kidnap him. Sri Aurobindo would finally be left in peace the day the French police superintendent came to search his room and discovered in his desk drawers the works of Homer. After inquiring whether these writings were "really Greek," the superintendent became so filled with awe and respect for this gentleman-yogi, who read scholarly books and spoke French, that he simply left, never to return. The newcomer could now receive whomsoever he wished and move about as he pleased. Several comrades-in-arms had followed him, waiting for their "leader" to resume the political struggle, but since "the Voice" remained silent,
  Sri Aurobindo did not move. Besides, he saw that the political process was now under way; the spirit of independence had been awakened in his compatriots, and things would follow their inevitable course until India's total liberation, as he had foreseen. Now he had other things to do.
  
  The Written Works The highlight of those first years of exile was his reading of the Veda in the original Sanskrit. Until then, Sri Aurobindo had read only English or Indian translations and, along with the Sanskrit scholars, he had seen in the Veda only rather obscure, ritualistic texts . . . of small value or importance for the history of thought or for a living spiritual 294
  
  --
  
  experience.295 But in the original, he discovered a constant vein of the richest gold of thought and spiritual experience. 296 . . . I found that the mantras of the Veda illuminated with a clear and exact light psychological experiences of my own for which I had found no sufficient explanation either in European psychology or in the teachings of Yoga or of Vedanta.297 It can well be imagined how Sri Aurobindo might have become a little perplexed by his own experiences, and how it took him several years to understand exactly what was happening to him. We have described the supramental experience of Chandernagore as if the steps had neatly followed one another, each with its own explanatory note, but, in reality, the explanations came long afterwards. At the time, there were no signposts at all to guide him. Yet here was the most ancient of the four Vedas,298 the Rig Veda, unexpectedly suggesting that he was not completely alone or astray on this planet. That the Western and even the Indian scholars had not understood the extraordinary vision of these texts is perhaps not so surprising when we realize that Sanskrit roots lend themselves to a double or even a triple meaning, which in turn can be invested with a double symbolism, esoteric and exoteric.
  These hymns can be read on two or three different levels of meaning,
  and even after one finds the right meaning, it is still difficult to fully comprehend the "Fire in the water," "the mountain pregnant with the supreme birth," or the quest for the "lost Sun" followed by the discovery of the "Sun in the darkness," unless one has experienced the spiritual Fire in Matter, the explosion of the rock of the Inconscient or the illumination in the cells of the body. The rishis themselves spoke of "secret words, seer-wisdoms that utter their inner meaning to the seer." (IV.3.16) Because of his experiences, Sri Aurobindo knew 295
  
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  298
  According to Indian tradition, each cycle has four periods: Satya-yuga, the age of truth (or golden age), followed by the age with "three-fourths of the truth," Tretayuga, then "half of the truth," Dwapara-yuga, and finally the age when all the truth has disappeared, Kali-yuga, and when the Password has been lost. The Kali-yuga is followed by a new Satya-yuga, but between the two there is a complete disintegration, pralaya, and the universe is "swallowed back up." For Sri Aurobindo,
  however, the discovery of the Supermind opens up other possibilities.
  --
  
  immediately what was meant, and he set out to translate a large fragment of the Rig Veda, in particular the marvelous Hymns to the Mystic Fire. It is astounding to think that the rishis of five or six thousand years ago were alluding not only to their own experiences but also to those of their "ancestors," "the fathers of men," as they called them how many millennia before? which had been repeated generation after generation without a single distortion or without omitting a single syllable, because the effectiveness of a mantra depended precisely upon the accuracy of its pronunciation. We are here before the most ancient tradition in the world, intact. That Sri Aurobindo rediscovered the Secret of the beginning of our human cycle (perhaps there were others before?) in an age the Indians call "black," Kali-yuga, is not without significance. For if it is true that the Rockbottom is contiguous with a new layer, then we must be approaching "something."299
  It would be wrong, however, to identify Sri Aurobindo with the Vedic revelation. As striking as it may seem to us, it was for him only one sign along the way a confirmation after the fact, as it were. To resurrect the Veda in the twentieth century, as if it embodied the total Truth once and for all, would be a futile endeavor since the Truth never repeats itself twice. Sri Aurobindo himself wrote in a humorous vein: Truly this shocked reverence for the past is a wonderful and fearful thing! After all, the Divine is infinite and the unrolling of the Truth may be an infinite process . . . not a thing in a nutshell cracked and its contents exhausted once and for all by the first seer or sage,
  while the others must religiously crack the same nutshell all over again.300 Sri Aurobindo was not going to work only toward an individual realization, like the rishis, but toward a collective one, and in conditions that were no longer those of the prehistoric shepherds.
  First, he was to devote a great deal of time to writing, which for the moment, is probably the most visible sign of his collective action. In 1910, a French writer, Paul Richard, came to Pondicherry, met Sri Aurobindo, and was so impressed by the breadth of his views that he made a second trip to see him in 1914, this time urging him to put his 299
  300
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  thoughts into written form. A bilingual review was founded, with Richard in charge of the French section. Thus the Arya, or Review of the Great Synthesis, would be born. But the war broke out, Richard was called back to France, and Sri Aurobindo found himself alone with sixty-four pages of philosophy to produce every month.
  Nevertheless, he was no philosopher. And philosophy! Let me tell you in confidence that I never, never, never was a philosopher although I have written philosophy which is another story altogether. I knew precious little about philosophy before I did the Yoga and came to Pondicherry I was a poet and a politician, not a philosopher. How I
  managed to do it and why? First, because Paul Richard proposed to me to cooperate in a philosophic review and as my theory was that a Yogi ought to be able to turn his hand to anything, I could not very well refuse; and then he had to go to the war and left me in the lurch with sixty-four pages a month of philosophy all to write by my lonely self. Secondly, because I had only to write down in the terms of the intellect all that I had observed and come to know in practising Yoga daily and the philosophy was there automatically. But that is not being a philosopher!301 And so it was that Sri Aurobindo became a writer. He was forty-two. Typically, he himself had decided nothing:
  "outer" circumstances had launched him upon his path.
  In six uninterrupted years, until 1920, Sri Aurobindo would publish nearly all of his written work, close to five thousand pages.
  But he wrote in an unusual manner not one book after another, but four and even six books concurrently, on the most varied subjects,
  --
  The single sign interpreting every sign.302
  Day after day, quietly, Sri Aurobindo filled his pages. Anyone else would have been exhausted, but he did not "think" about what he was writing. I have made no endeavour in writing, he explains to a disciple, I have simply left the higher Power to work and when it did not work, I made no effort at all. It was in the old intellectual days that I had sometimes tried to force things and not after I started development of poetry and prose by Yoga. Let me remind you also that when I was writing the Arya and also whenever I write these letters or replies, I never think. . . . It is out of a silent mind that I
  write whatever comes ready-shaped from above.303 Often, those among his disciples who were writers or poets would ask him to explain the yogic process of literary creation. He would explain it at great length, knowing that creative activities are a powerful means of pushing back the superconscious boundary and precipitating into Matter the luminous possibilities of the future. His letters are quite instructive: The best relief for the brain, he writes in one of them, is when the thinking takes place outside the body and above the head (or in space or at other levels but still outside the body). At any rate it was so in my case; for as soon as that happened there was an immense relief; I have felt body strain since then but never any kind of brain fatigue.304 Let us stress that "thinking outside the body" is not at all a supramental phenomenon, but a very simple experience accessible with the onset of mental silence. The true method,
  according to Sri Aurobindo, is to reach a state devoid of any personal effort, to step aside as completely as one can and simply let the current pass through. There are two ways of arriving at the Grand Trunk Road. One is to climb and struggle and effortise (like the pilgrim who traverses India prostrating and measuring the way with his body: that is the way of effort). One day you suddenly find yourself on the G.T.R.
  when you least expect it. The other is to quiet the mind to such a point that a greater Mind can speak through it (I am not here talking of the 302
  --
  Savitri, 28:97
  Sri Aurobindo Came to Me, 247
  On Himself, 26:361
  --
  Supramental).305 But then, asked a disciple, if it is not our own mind that thinks, if thoughts come from outside, how is it that there is such a difference between one person's thoughts and another's? First of all,
  replied Sri Aurobindo, these thought-waves, thought-seeds or thoughtforms or whatever they are, are of different values and come from different planes of consciousness. And the same thought substance can take higher or lower vibrations according to the plane of consciousness through which the thoughts come in (e.g. thinking mind, vital mind, physical mind, subconscient mind) or the power of consciousness which catches them and pushes them into one man or another. Moreoever there is a stuff of mind in each man and the incoming thought uses that for shaping itself or translating itself (transcribing we usually call it), but the stuff is finer or coarser,
  stronger or weaker, etc., etc., in one mind than in another. Also there is a mind-energy actual or potential in each which differs and this mind-energy in its recipience of the thought can be luminous or obscure, sattwic (serene), rajasic (impassioned) or tamasic (inert)
  with consequences which vary in each case.306 And Sri Aurobindo added: The intellect is an absurdly overactive part of the nature; it always thinks that nothing can be well done unless it puts its finger into the pie and therefore it instinctively interferes with the inspiration, blocks half or more than half of it and labours to substitute its own inferior and toilsome productions for the true speech and rhythm that ought to have come. The poet labours in anguish to get the one true word, the authentic rhythm, the real divine substance of what he has to say, while all the time it is waiting complete and ready behind.307 But effort helps, the disciple protested again, and by dint of beating one's brains, the inspiration comes.
  Exactly! When any real effect is produced, it is not because of the beating and the hammering, but because an inspiration slips down between the raising of the hammer and the falling and gets in under cover of the beastly noise.308 After writing so many books for his disciples, Sri Aurobindo finally avowed that the sole purpose of books 305
  306
  --
  He summed up the role of the mind in the evolutionary process as follows: Mind is a clumsy interlude between Nature's vast and precise subconscient action and the vaster infallible superconscient action of the Godhead. There is nothing mind can do that cannot be better done in the mind's immobility and thought-free stillness.309
  At the end of six years, in 1920, Sri Aurobindo felt he had said enough, for the time being, and the Arya drew to a close. The rest of his written work would be comprised almost entirely of letters to his disciples thousands upon thousands of them, containing all kinds of practical indications about yogic experiences, difficulties, and progress. But most importantly, over a period of thirty years, he would write and rewrite his extraordinary 28,813-line epic poem, Savitri, like a fifth Veda his message, in which he describes the experiences of the higher and lower worlds, his own battles in the Subconscient and Inconscient, the whole occult history of evolution on the earth and in the universe, and his vision of the future:
  Interpreting the universe by soul signs He read from within the text of the without.310
  
  The Mother Sri Aurobindo had not come only to write; he had other things to do.
  He stopped the Arya in 1920, the year the Mother came to join him in Pondicherry. When I came to Pondicherry, Sri Aurobindo once told his early disciples, a programme was dictated to me from within for my sadhana [discipline]. I followed it and progressed for myself but could not do much by way of helping others. Then came the Mother and with her help I found the necessary method.311
  It is difficult to speak of the Mother, probably because a 309
  --
  and that she, too, had the supramental vision. It is not surprising, then,
  that with such consciousness she knew of Sri Aurobindo's existence long before meeting him physically and coming to join him in Pondicherry. Between the ages of eleven and thirteen, she explains, a series of psychic and spiritual experiences revealed to me not only the existence of God, but man's possibility of finding Him and revealing Him integrally in consciousness and action, and of manifesting Him on earth in a divine life. This revelation, along with the practical discipline for achieving it, were given to me during my body's sleep by several teachers, some of whom I met afterwards on the physical plane. Later on, as the inner and outer development progressed, my spiritual and psychic relationship with one of these beings became increasingly clear and rich. . . . The moment I saw Sri Aurobindo, I
  knew it was he who had come to do the work on earth and that it was with him I was to work. The "transformation" was under way. It was the Mother who took charge of the Ashram when Sri Aurobindo retired into complete solitude in 1926, and it is she who would continue the Work after his departure in 1950. The Mother's consciousness and mine are the same.312 It is quite significant that the living synthesis of East and West, which Sri Aurobindo already symbolized, would become perfected by this meeting between East and West, as if the world could only be fulfilled by the coming together of the two poles of existence, Consciousness and Force, Spirit and Earth, He and She forever.
  
  --
  
  One day or another, we may all join in the work of transformation that Sri Aurobindo and the Mother have undertaken, because this is our evolutionary future. If we wish to understand what this process really is, its difficulties as well as the chances of failure or success, we must first understand the meaning of our own evolution, so that we can take an active part in it, instead of letting the centuries and millennia do the job after interminable meanderings. Sri Aurobindo is not dealing in theories: his vision of evolution rests essentially upon an experience.
  If he has attempted to express it in terms that may appear theoretical to us (since we do not yet have the experience), this is not in order to add one more idea to the millions of idea-forces in the world, but to help us seize the key to our own dynamism and accelerate the evolutionary process. For humanity's present condition is scarcely worth lingering on.
  --
  "first" the Eternal, "then" the Becoming, we are back in the illusion of our spatio-temporal language, just as when we say "high" or "low."
  Our language is false, as is our vision of the world. In reality, Being and Becoming, He and She, are two concurrent faces of the same eternal FACT. The universe is a perpetual phenomenon, as perpetual as the Silence beyond time: In the beginning, it is said, was the Eternal, the Infinite, the One. In the middle, it is said, is the finite, the transient, the Many. In the end, it is said, shall be the One, the Infinite, the Eternal. For when was the beginning? At no moment in Time, for the beginning is at every moment; the beginning always was, always is and always shall be. The divine beginning is before Time, in Time and beyond Time for ever. The Eternal, Infinite and One is an endless beginning. And where is the middle? There is no middle; for there is only the junction of the perpetual end and the eternal beginning; it is the sign of a creation which is new at every moment. The creation was for ever, is for ever, shall be for ever. The Eternal, Infinite and One is the magical middle-term of his own existence; it is he that is the beginningless and endless creation. And when is the end? There is no end. At no conceivable moment can there be a cessation. For all end of things is the beginning of new things which are still the same One in an ever developing and ever recurring figure. Nothing can be destroyed, for all is He who is forever. The Eternal, Infinite and One is the unimaginable end that is never closing upon new interminable vistas of his glory.316 And Sri Aurobindo added: The experience of human life on an earth is not now for the first time enacted. It has been conducted a million times before and the long drama will again a million times be repeated. In all that we do now, our dreams, our discoveries, our swift or difficult attainments, we profit subconsciously by the experience of innumerable precursors and our labour will be fecund in planets unknown to us and in worlds yet uncreated. The plan, the peripetia,
  the denouement differ continually, yet are always governed by the conventions of an eternal Art. God, Man, Nature are the three perpetual symbols. The idea of eternal recurrence affects with a shudder of alarm the mind entrenched in the minute, the hour, the years, the centuries, all the finite's unreal defences. But the strong 316
  --
  soul conscious of its own immortal stuff and the inexhaustible ocean of its ever-flowing energies is seized by it with the thrill of an inconceivable rapture. It hears behind the thought the childlike laughter and ecstasy of the Infinite.317
  This ceaseless movement from Being to Becoming is what Sri Aurobindo called devolution. The transition is gradual; the supreme Consciousness does not all at once become Matter. Matter is the final precipitate, the end product of an increasing fragmentation or "materialization" of consciousness, which is worked out slowly, one level at a time. At the "top" of this devolutive course though it is not a top but a supreme Point that is everywhere at once stands the supramental Consciousness-Force, which encompasses in a single Glance all the infinite possibilities of the Becoming, as the solar Fire contains all its rays within its center: "They unyoked the horses of the Sun," says the Rig Veda, "the ten thousand stood together, there was that One, tad ekam." (V.62.1) Then comes the Overmind: the "great clevage" of consciousness begins; the rays of the Sun branch off; the single Consciousness-Force is henceforth scattered into trillions of forces, each seeking its own absolute realization. Once begun, the Play will not stop until all the possibilities have been exhausted,
  including those that seem to be the very contradiction of the eternal Player. Force is cast in an ever more passionate movement, as if it wanted to burst forth to its utmost frontiers, to meet itself always farther in order to replace the One by an impossible sum. Then consciousness scatters. It breaks up into smaller and smaller fragments, becoming increasingly heavy and obscure, forming layers or worlds inhabited by their own beings and forces, each with its particular life; all the traditions have described them; we too, can see them in our sleep, or with our eyes open once our vision has become unsealed. From the gods to the symbolic gnomes, consciousness shrinks, crumbles, and falls to dust overmind, intuitive mind,
  --
  apparent opposite.319
  In the heights, She is as if asleep within Him; in the depths, He is as if asleep within Her. Force dissolved in Consciousness and Consciousness dissolved in Force, the Infinite contained in the Finite as the tree and all its branches are contained in the seed. This is what Sri Aurobindo calls "involution": The nescience of Matter is a veiled,
  an involved or somnambulist consciousness which contains all the latent powers of the Spirit. In every particle, atom, molecule, cell of Matter there lives hidden and works unknown all the omniscience of the Eternal and all the omnipotence of the Infinite. 320 The involution above is followed by a new involution below, whereby everything is contained latently within the Night, the way everything was contained latently within the Light above. Agni is there "like a warm gold dust";
  --
  he is not perfect in his own nature like the plant and the animal.327
  This imperfection should not at all be deplored, Sri Aurobindo says; it is, on the contrary, a privilege and a promise.328 If we were perfect and harmonious within our own kind, without sin or flaw, we would already be a stationary species, like the amphibians or the mollusks. But in us, who reproduce the great cosmic Play, the force has not completely found its consciousness, or our nature its own spirit. Was Plato ever satisfied or Michelangelo ever at peace? "One night I took Beauty upon my knees, and I found her bitter!" exclaimed Rimbaud. This is a sign that the peak of mental intelligence or aesthetic refinement is not the end of the journey, not total plenitude,
  not the great Equilibrium of She and He together again. The spirit within, the little flame at the center that slowly awakens and grows,
  --
  
  things;331 it is our pallid sense,332 still immature, that does not yet know how to contain all that great vastness. As Sri Aurobindo points out, man is not the last term of evolution, but a transitional being.333
  We speak of the evolution of Life in Matter, the evolution of Mind in Matter; but evolution is a word which merely states the phenomenon without explaining it. For there seems to be no reason why Life should evolve out of material elements or Mind out of living form, unless we accept . . . that Life is already involved in Matter and Mind in Life because in essence Matter is a form of veiled Life, Life a form of veiled Consciousness. And then there seems to be little objection to a farther step in the series and the admission that mental consciousness may itself be only a form and a veil of higher states which are beyond Mind. In that case, the unconquerable impulse of man towards God,
  --
  then, through the opening above the head, he enters the divine solar consciousness.
  For Sri Aurobindo and the rishis, and probably for other sources of wisdom that have now vanished, the discovery of this solar consciousness above is only a first evolutionary stage which has to be followed by the discovery of the same solar consciousness below, in Matter. This is the serpent biting its own tail, or what Sri Aurobindo calls the "transformation."
  339

1.16_-_The_Triple_Status_of_Supermind, #The Life Divine, #Sri Aurobindo, #Integral Yoga
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1.17_-_The_Divine_Soul, #The Life Divine, #Sri Aurobindo, #Integral Yoga
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1.17_-_The_Transformation, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  
  The manifestation of the Spirit in a supramental consciousness and in a new body, a new race, is something as inevitable as was the advent of Homo sapiens after the primates. The only real question now is whether this new evolution will take place with us or without us. This is how Sri Aurobindo expressed the dilemma: If a spiritual unfolding on earth is the hidden truth of our birth into Matter, if it is fundamentally an evolution of consciousness that has been taking place in Nature, then man as he is cannot be the last term of that evolution: he is too imperfect an expression of the spirit, mind itself a too limited form and instrumentation; mind is only a middle term of consciousness, the mental being can only be a transitional being. If,
  then, man is incapable of exceeding mentality, he must be surpassed and supermind and superman must manifest and take the lead of the creation. But if his mind is capable of opening to what exceeds it, then there is no reason why man himself should not arrive at supermind and supermanhood or at least lend his mentality, life and body to an evolution of that greater term of the Spirit manifesting in Nature. 340
  We are facing, Sri Aurobindo says, a new crisis of transformation341 as crucial as the crisis that marked the appearance of Life in Matter, or the appearance of Mind in Life. Our own choice is crucial, too,
  because this time, instead of having Nature to do her work of transmutation without much concern for existing contingencies, we can become conscious collaborators in our own evolution, accept the challenge, or, as Sri Aurobindo says, let ourselves be surpassed.
  
  --
  great step on the way, because to understand and to aspire for that Future opens up an invisible door within us through which forces greater than our own can enter, and this means the beginning of our collaboration. Indeed, it is not our own human forces that will effect the transition to the supermind but an increasingly conscious surrender to the Force above.
  We have already suggested what the consciousness of the supramental being might be like, but it is worth repeating with Sri Aurobindo that supermanhood is not man climbed to his own natural zenith, not a superior degree of human greatness, knowledge, power,
  intelligence, will, character, genius, dramatic force, saintliness, love,
  --
  without that no full divine life on earth is possible.343
  According to Sri Aurobindo, the essential quality of supramentalized Matter is its receptivity: it will be capable of responding to the conscious will and of changing according to the will's dictates, the way clay responds to a potter's fingers. As Matter releases the involved spiritual power it contains and becomes openly conscious, it will be able to respond to corresponding vibrations of the supramental consciousness, just as we now respond to a vibration of anger with anger or to a vibration of love with warmth in our heart.
  Conscious malleability will be the essential attribute of supramentalized Matter. All other qualities derive from that fundamental characteristic: immortality (or at least a capacity to modify one's form or even change forms altogether), lightness, beauty,
  --
  (Rig Veda V.66.2)
  Before these spectacular and visible changes, which will likely take place at the very end of the process, Sri Aurobindo foresees substantial changes in our physiology. We will return to this point when we discuss the practical work of transformation. For the moment, let us only mention several functional changes that Sri Aurobindo observed in his own body: There would have to be a change in the operative processes of the material organs themselves and, it may well be, in their very constitution and their importance;
  they could not be allowed to impose their limitations imperatively on the new physical life. . . . The brain would be a channel of communication of the form of the thoughts and a battery of their insistence on the body and the outside world where they could then become effective directly, communicating themselves without physical means from mind to mind, producing with a similar directness effects on the thoughts, actions and lives of others or even upon material things. The heart would equally be a direct communicant and medium of interchange for the feelings and emotions thrown outward upon the world by the forces of the psychic centre. Heart could reply directly to heart, the life-force come to the help of other lives and answer their call in spite of strangeness and distance, many beings without any external communication thrill with the message and meet in the secret light from our divine centre. The will might control the organs that deal with food, safeguard automatically the health, eliminate greed and desire, substitute subtler processes or draw in strength and substance from the universal life-force so that the body could maintain for a long time its own strength and substance without loss or waste, remaining thus with no need of sustenance by material aliments, and yet continue a strenuous action with no fatigue or pause for sleep or repose. . . . Conceivably, one might rediscover and reestablish at the summit of the evolution of life the phenomenon we see at its base, the power to draw from all around it the means of sustenance and self-renewal.345 Beyond Mind, the complete man 345
  --
  Energy and Peace since Matter is really but a sleep of the Spirit.
  At a further stage of transformation, Sri Aurobindo foresees our organs being replaced by a dynamic functioning of our centers of consciousness or chakras. This is the real transition from the animalman conceived by the lower evolution to the human-man of the new evolution. It is one of the tasks undertaken by Sri Aurobindo and the Mother. From the earliest stages of yoga we have found that each of our activities, from the highest to the most material, was set in motion and fueled by a current of consciousness-force that seemed to converge at different levels of our being, within certain centers and with different intensities depending upon the type of activity;
  whenever we have tried to manipulate this current, we have found it to be an extraordinary source of energy, limited only by our own capacity. Therefore, it is not inconceivable that our organs, which are only the physical translation or the material concentration of this current behind, may in the course of evolution be replaced by a direct action of the centers of consciousness, which would simply radiate their energy throughout the new body, just as the heart, blood and nerves now radiate throughout our present body. This is how the Mother once explained the future body to the ashram children:
  --
  supple, mobile and light at will, in contrast to the present fixity of the gross material form. Thus Matter will become a divine expression; the supramental Will will be able to translate the whole gamut of its inner life into corresponding changes in its own substance, much as our faces now change (although so little and so imperfectly) according to our emotions: the body will be made of concentrated energy obeying the will. Instead of being, in the powerful words of Epictetus, "a little soul carrying a corpse,"347 we will become a living soul in a living body.
  It is not just the body and the mind that will have to change with the supramental consciousness, but also life's very substance. If there is one sign that characterizes our mental civilization, it is the use of artifices. Nothing happens naturally; we are the prisoners of a thick web of substitutes: airplanes, telephones, televisions, and the plethora of instruments and devices that mask our impotence. We forget that our marvelous inventions are only the material extensions of powers that exist within us; if they were not already there, we would never have been able to invent them. We are that thaumaturge sceptic of miracles,348 Sri Aurobindo spoke of. Having delegated to machines the task of seeing for us, hearing for us, and traveling for us, we have now become helpless without them. Our human civilization, created for the joy of life, has become the slave of the means required for enjoying 346
  
  This "true movement" behind our breathing is, according to Sri Aurobindo, the same as the one governing electromagnetic fields, what the ancient yogis termed vayu, the Life-Energy. The well-known breathing exercises (pranayama) are simply one system (among others) of controlling vayu, which eventually enables one to escape gravity.
  347
  Quoted by Sri Aurobindo 348
  Savitri, 28:338
  --
  
  Supermind was an impossible invention, first of all, because it had never been seen or realized before, Sri Aurobindo replied with his typical humor: What a wonderful argument! Since it has not been done, it can't be done! At that rate the whole history of the earth must have stopped long before the protoplasm. When it was a mass of gases, no life had been born, ergo, life could not be born when only life was there, mind was not born, so mind could not be born. Since mind is there but nothing beyond, as there is no Supermind manifested in anybody, so Supermind can never be born. Sobhanallah! Glory,
  Glory, Glory to the human reason! Luckily the Divine or the Cosmic Spirit or Nature or whatever is there cares a damn for the human reason. He or She or It does what He or She or It has to do, whether it can or can't be done.349 Thousands of years ago, the rishis had already spoken of the skeptics' misfortune: "In these there is not the Wonder and the Might." (Rig Veda VII.61.5)
  --
  As remarkable as the end result will be, the work of getting there is modest and humble and patient, exactly like the work of a scientist with his vials and test tubes: a microscopic work, says the Mother. For it is not a question of performing miracles, but of securing a new physical base by freeing the consciousness-force in each atom and each cell. One might think that this work on the body involves psychophysical methods similar to hatha-yoga, but it is nothing of the kind. Consciousness is and remains the main tool: The change of consciousness will be the chief factor, the initial movement, the physical modification will be a subordinate factor, a consequence. 350
  With his usual clarity, Sri Aurobindo puts us before the fact: In the previous stages of the evolution Nature's first care and effort had to be directed towards a change of consciousness; this was a necessity imposed by the insufficiency of the force of consciousness already in formation to effect a change in the body. But in man a reversal is possible, indeed inevitable; for it is through his consciousness,
  349
  --
  But once the balance has been righted, it is no longer the change of body that must precede the change of consciousness; the consciousness itself by its mutation will necessitate and operate whatever mutation is needed for the body.351
  We can distinguish three phases in this work, corresponding to Sri Aurobindo's and the Mother's own progress and discoveries; three phases that seem to go from bright to dark, from the miraculous to the significant commonplace, and from the individual cell to the earth.
  The first phase was devoted to testing the powers of consciousness.
  This is what some disciples have called the "bright period," lasting from 1920 to 1926, after which Sri Aurobindo would retire into complete solitude for twenty-four years, to concentrate exclusively on the Work. Using the new, supramental power they had discovered, Sri Aurobindo and the Mother first made several experiments on their own bodies. "Testing" is one of the key words in Sri Aurobindo's vocabulary: I have been testing day and night for years upon years more scrupulously than any scientist his theory or his method on the physical plane.352 From this huge body of experiences, which pervade Sri Aurobindo's written works and correspondence, we might draw four symbolic events illustrating the power of consciousness and Sri Aurobindo's "testing," bearing in mind that these are only instances among many others, and that neither Sri Aurobindo nor Mother attributed any special importance to them. It is through chance conversations or letters that their existence came to be known. Sri Aurobindo had just arrived in Pondicherry when he undertook a prolonged fast, "to see." Years later, when a disciple asked him 351
  352
  --
  When I fasted for about 23 days or more. . . . I very nearly solved the problem. I could walk eight hours a day as usual. I continued my mental work and sadhana as usual and I found that I was not in the least weak at the end of 23 days. But the flesh began to waste away and I did not find a clue to replacing the very material reduced in the body. When I broke the fast, I did not observe the usual rule of people who observe long fasts, by beginning with little food. I began with the same quantity I used to take before. . . . I tried fasting once in jail but that was for ten days when I used to sleep also once in three nights. I lost ten pounds in weight but I felt stronger at the end of ten days than I was before I began the fast . . . I was able to raise a pail of water above my head, a thing I could not do ordinarily. 353 Another experience goes back to the time of the Alipore jail: I was concentrated. And my mind was questioning: Were such siddhis [powers] possible? when I suddenly found myself raised up. . . . I
  could not have held my body like that normally even if I had wanted to and I found that the body remained suspended like that without any exertion on my part.354 Another time, Sri Aurobindo had a large quantity of opium purchased from the Pondicherry bazaar, enough to overwhelm several people, and absorbed it entirely without suffering any adverse effects, just to test the control of his consciousness. We owe the fourth item to the impatience of a disciple who was complaining that he had not received an answer to his letters soon enough. You do not realise, Sri Aurobindo replied, that I have to spend 12 hours over the ordinary correspondence. I work 3 hours in the afternoon and the whole night up to 6 in the morning over this . . .
  even the rocky heart of a disciple would be touched.355
  Sleep, food, gravity, cause and effect Sri Aurobindo tested one by one all the so-called laws of nature, to find that they hold only insofar as we believe in their hold; if we change our consciousness,
  the "groove" also changes. All our laws are only "habits":
  --
  
  Life of Sri Aurobindo, 142
  Life of Sri Aurobindo, 121
  On Himself, 26:186
  --
  Her firm and changeless habits aping Law,356
  says Savitri of Nature. Indeed, there is only one true Law, that of the Spirit, which can modify all the lower habits of Nature: The Spirit made it and the Spirit can exceed it, but we must first open the doors of our prison-house and learn to live less in Nature than in the Spirit.357 Sri Aurobindo has no miraculous recipes, no magic formulas;
  his entire yoga rests upon a very simple double certainty: the certainty of the Spirit that is within us and the certainty of the Spirit's earthly manifestation. This is the only key, the real agency for doing his work.
  In each man there is a God and to make him manifest is the aim of the divine life. That we can all do.358 When a disciple argued that it was easy for exceptional beings such as Sri Aurobindo and the Mother to defy natural laws, while poor mortals had only their ordinary resources, Sri Aurobindo protested vehemently: My sadhana is not a freak or a monstrosity or a miracle done outside the laws of Nature and the conditions of life and consciousness on earth. If I could do these things or if they could happen in my Yoga, it means that they can be done and that therefore these development and transformations are possible in the terrestrial consciousness. . . I had no urge towards spirituality in me, I developed spirituality. I was incapable of understanding metaphysics, I developed into a philosopher. I had no eye for painting I developed it by Yoga. I
  transformed my nature from what it was to what it was not. I did it by a special manner, not by a miracle, and I did it to show what could be done and how it could be done. I did not do it out of any personal necessity of my own or by a miracle without any process. I say that if it is not so, then my Yoga is useless and my life was a mistake a mere absurd freak of Nature without meaning or consequence. 359 For Sri Aurobindo, the key is to understand that the Spirit is not the opposite of life but the fulfillment of life, that the inner realization is the key to an outer realization:
  356
  --
  Thoughts and Aphorisms, 17:93
  Life of Sri Aurobindo, 167
  Correspondence, Vol. I, 53,71
  --
  Once humanity understands this simple fact, once it gives up its age-old habit of cloistering the Spirit in heaven and believing in death,
  believing in its laws and its smallness, then we will be saved and ready for a divine life. This is what Sri Aurobindo came to show us above all else: there is no need to fly off to heaven to find the Spirit,
  we are free, we are stronger than all the "laws," because God is within us. All we need to do is believe this, for faith hastens the world's fairy tale. That was the thing that saved me all through, I mean a perfect balance. First of all I believed that nothing was impossible and at the same time I could question everything. 361 One day, as he was again being urged to resume his political struggle, Sri Aurobindo promptly replied that what was needed was not a revolt against the British Government, which anyone could easily manage . . . [but] a revolt against the whole universal Nature.362
  The few disciples there were about fifteen of them all remember that very special, highly concentrated atmosphere prevailing during this first phase. They had dazzling experiences almost at will; divine manifestations were common, and the natural laws seemed to begin to yield. The veil between the physical world and the other planes of consciousness was growing thinner, and the beings we call gods, or the forces of the overmind, were able to manifest, bend the laws, and produce so-called miracles. Had this trend continued, Sri Aurobindo and the Mother would have been well on their way to founding a new religion, and Pondicherry to becoming one of the "holy places" where spiritual fragrances mask the more common odors. But one day, as the Mother was describing one of the latest extraordinary occurrences to Sri Aurobindo, he remarked humorously: Yes, it is very interesting, you will work miracles that will make us famous the world over; you will be able to turn earthly events topsy-turvy; indeed (Sri Aurobindo smiled), it will be a grand success. Then he added: But this is an overmental creation, not the highest truth. It is not the success we want; we want to establish the 360
  361
  --
  we started over on a different footing.
  That was the end of the first phase. Sri Aurobindo and Mother had verified the power of consciousness, and they had found that "miracles with a method," or interventions of higher powers of consciousness,
  merely sugar the pill without changing the essence of things. These particular "miracles" are useless from the standpoint of transforming the world. The real thing, as the Mother would say, is not to change Matter from the outside through fleeting "supernatural" interventions,
  but to change it from within, lastingly to establish a new physical order. History is full of "holy places," and they have all failed us. We have lived long enough under the auspices of the gods and religions. I
  have no intention of giving my sanction to a new edition of the old fiasco, wrote Sri Aurobindo, a partial and transient spiritual opening within with no true and radical change in the law of the external nature.363 Levitation, the conquest of sleep, hunger and even illness barely touch the surface of the problem. These are negative efforts directed against a prevalent order, which still implies a recognition (in negative terms) of the old laws, while it is the order itself that must change. All such "miracles" are but the reverse side of our impotence.
  What we need is not a better world, but a new world, not a "highly concentrated" atmosphere, but a "lowly" concentrated one, as it were.
  Everything here below must become holy. Suddenly, on November 24, 1926, Sri Aurobindo announced that he was retiring into complete solitude. Thus would the ashram become founded officially under the Mother's direction. There was no need to tell the disciples that the yoga would henceforth take place "in the subconscient and the inconscient": They all tumbled down from their marvelous experiences . . . soon to confront far harsher realities. Now began the 363
  
  --
  
  The Fundamental Agni At the outset of the second phase, a little before his retirement, we find a rather strange conversation that Sri Aurobindo had in 1926 with a French physicist. These few words of Sri Aurobindo's, which must then have seemed rather enigmatic, show the particular orientation of his experiences:
  There are two statements of modern science that would stir up deeper ranges in an occultist:
  --
  Let us remember that the year was then 1926.
  Sri Aurobindo continued: According to the experience of ancient Yogis . . . Agni is threefold:
  1) ordinary fire, jada Agni 2) electric fire, vaidyuta Agni 3) solar fire, saura Agni Science has only entered upon the first and second of these fires.
  The fact that the atom is like the solar system could lead it to the knowledge of the third.364
  What was Sri Aurobindo driving at? And how is it that he not to mention the rishis of six thousand years ago knew before all our scientific laboratories that solar heat, Saura Agni, has a different origin from what we usually call fire or electricity, that it is produced 364
  
  --
  which are only the material linings or supports of the centers of consciousness. Everything here is the symbolic translation or shadow thrown by a light or a force that is behind, on another plane. This whole world is but a vast Symbol. Science observes and analyzes phenomena, devises equations for gravitation, weight, atomic fission,
  etc., but it only touches the effects, never the true cause. The yogi sees the cause before the effect. A scientist can deduce a certain cause from the effects produced, whereas a yogi deduces the effects from the cause; he can even deduce effects that do not yet exist from a cause that already exists (e.g., the accident will happen tomorrow from the force of the accident that is already there in the background). The scientist manipulates effects, at times bringing about catastrophes; the yogi sees the cause, or, rather, identifies with the Cause, and thereby he can alter the effects, or as Sri Aurobindo puts it, the "habits" we call laws. Ultimately, all our physical effects, which we have codified into laws, are nothing more than a convenient support for the manifestation of forces that are behind, exactly as a performance of magic requires certain ritualistic diagrams, certain ingredients or formulas, so that the forces invoked can manifest themselves. This whole world is a gigantic magical performance, a constant act of magic. But the earthly diagram, all the ingredients we have so earnestly and unchangeably codified, all our infallible formulas, are merely conventions. The earthly ritual can change if, instead of remaining mesmerized by the effects, we go back to the cause behind them on the side of the Magician. There is a tale about a Hindu Brahmin who, every day at the hour of his worship, had the family cat tied up so that he would not be disturbed in his ritual. Eventually, both the Brahmin and the cat died, and the Brahmin's son, now in charge of the worship ceremony, procured a new cat, which he then conscientiously tied up during the sacrifice! From father to son, the cat had become an indispensable element in the effective performance of
  
  the ritual. Our own unassailable laws, too, may contain a few little cats. If we go back to the original force concealed behind the physical support, to the "true movement," as the Mother describes it, then we begin to witness the Great Play, and to realize just how different it is from the rigid notions we have of it. Behind the phenomenon of gravitation, to take one of the rituals, there is what the ancient yogis called Vayu, which causes gravitation and the electromagnetic fields (as Sri Aurobindo mentioned also during that conversation of 1926),
  and this is how a yogi can eventually defy gravity. Behind the solar or nuclear fire there is the fundamental Agni, "the child of the waters, the child of the forests, the child of things stable and the child of things that move. Even in the stone he is there," says the Rig Veda. (I.70.2)
  This is the "warm gold dust" the Mother speaks of, the real cause behind the effect, the original force behind the material, atomic support; "other flames are only branches of thy stock." (I.59) It is because Sri Aurobindo and the rishis saw this spiritual Agni in Matter,
  this "sun in the darkness," that they were able to know of its material,
  --
  
  Physical light, the extreme combination of speed and immobility, is a remarkable symbol of the supreme Consciousness. Similarly, the physical sun is another symbol of the supreme Power, as many ancient traditions, which were less childish than we might suppose, have seen. "But the Hindu Yogis who had realized these experiences did not elaborate them and turn them into scientific knowledge," remarked Sri Aurobindo. "Other fields of action and sources of knowledge being open before them, they neglected what for them was the most exterior aspect of the manifestation."
  
  --
  The conversation of 1926 then introduces us to two material facts (and their spiritual basis) that are extremely important from the standpoint of transformation: first, that all earthly forms are made up of the same elements, and only different atomic arrangements account for the different features (this is the physical counterpart to the spiritual truth of the world's divine Oneness: "Thou art man and woman, boy and girl, old and worn thou walkest bent over a staff;
  thou art the blue bird and the green and the scarlet-eyed"366 ); and second, that the solar fire in Matter is the material counterpart of the fundamental Agni, which, as Sri Aurobindo stressed in another part of the same conversation, is the builder of forms. To wield Agni is to be able to change forms, to transform Matter: "He tastes not that delight (of the twice-born) who is unripe and whose body has not suffered in the heat of the fire," says the Rig Veda; "they alone are able to bear that and enjoy it who have been prepared by the flame." (IX.83.1) It is the warm gold dust that will transmute its material counterpart, the nuclear dust in our body: The subtle process will be more powerful than the gross, so that a subtle action of Agni will be able to do the 366
  
  --
  above all, how could it say what had to be done to control thought? To quote the Mother: You don't know whether this or that experience is part of the way or not; you don't even know if you are progressing or not, because if you knew you were progressing, it would mean that you knew the way but there is no way! No one has ever been there!
  We won't really be able to say what it is until it has been done. It is an adventure into the unknown, as Sri Aurobindo would emphasize. We 367
  
  --
  
  and years, perhaps centuries. Sri Aurobindo worked for forty years and the Mother for fifty years at this preparation. The practical,
  immediate necessity, then, is to endure, to outrun death. The basic question, the Mother said, in this race toward transformation is to know which of the two will arrive first: the person seeking to transform the body in the image of the divine Truth, or the body's old habit of disintegration.
  --
  the mind, and even the vital, which in the current life will result in spontaneous blossomings, innate talents, something already developed. One needs only go over the lesson for ten or twenty years to capture the thread of former lives; there is even a rather striking experience in which one sees precisely the cutoff point where the work already accomplished in past lives ends and the new phase begins. Thus one simply picks up the trail where one had left it. But the cellular progress in the body, the progress of the physical consciousness obviously cannot pass into the next life; everything gets scattered on the funeral pyre or dissipates in the earth. So if we want a continuity in human evolution, if we want the supramental being to manifest in our own flesh rather than in some new, unknown organism that would supersede our mental humanity, it is necessary for one human being to accomplish the work in one lifetime. If it succeeds once, it can be transmitted to others (we will return to this point later).
  Sri Aurobindo used to say that it would take three centuries and he had a clear vision for a full supramental being to emerge, luminous,
  light, etc., as we have previously tried to describe him. Short of a full supramental being (even Plato was not born in a day), we must then build in our flesh a transitional being, a link between the human and the superhuman, that is, a being who not only would have realized the supramental consciousness but whose body would also have acquired enough immortality, as it were, to last through the transition period,
  --
  we will make a first discovery. We will encounter a major obstacle,
  which is always also a major help in the work of transformation, since on all the planes, every opposition we meet is precisely matched to the force required to take a further step forward; it is both the dead weight and the trigger. We had already isolated, beneath our thinking mind, a "vital mind" that finds wonderful justifications for all our desires and impulses, and then a "physical mind" that repeats the same incidents a thousand times over like a broken record. But there is a deeper layer still, a mental bedrock, as it were, that Sri Aurobindo calls the cellular mind. This is actually a mind of the cells or of groups of cells, very similar to the physical mind in its inexhaustible capacity for repeating the same old refrains, but not limited to the brain area or to the mechanical grinding of bits of thought; it is everywhere in the body,
  like millions of little voices one can easily hear once the other mental layers have been clarified. It ceaselessly churns out not the debris of our conscious activities but of all our sensory impressions; all it takes is for a group of cells to be struck once by an impression (a fear, a shock, or an illness), and they will begin repeating their fear, their contraction, the particular tendency toward disorder, or the memory of their illness. It is a gregarious, absurd mental process that spreads from one cell to the next, quivering and quivering everywhere,
  --
  
  automatically and independently. Hence, its great value for the transformation: it can become an extraordinary means of fixing the supramental vibration in the body. This is what Sri Aurobindo says about it: There is too an obscure mind of the body, of the very cells,
  molecules, corpuscles. Haeckel, the German materialist, spoke somewhere of the will in the atom, and recent science, dealing with the incalculable individual variation in the activity of the electrons,
  --
  This work is so minute that it is hard to describe. The only way of working is not to go into deep meditations, which affect only the summits of our being, or to attain an extraordinary concentration or ecstasies, but to remain right in the midst of things, to work at the level of the body, at the very lowest rungs of the ladder, so to speak,
  every minute of the day and night. This is why Sri Aurobindo insisted on the need for outer work and basic physical exercises, because such activities are the only way to measure oneself against Matter and to drive a little bit of true consciousness into it, or, rather, to allow Agni to emerge. This is why, too, he used to walk for many hours every day and then work at night.
  Through this external work, and because of it, the seeker will see all the false vibrations appear in broad daylight, all the creases of the body, as the Mother calls them. Next each false vibration will have to be rectified. But this is still a negative way of putting it, for there is only one Vibration of divine joy in the world and in things the Vibration because God is Joy. The moment falsehood sets in, that very vibration begins to become discolored, hardened, tense, and everything begins grating. Suffering is the most certain sign of 370
  --
  like water receding into the sand. Diseases assail him as if he were a mere beginner; the bodily organs begin to deteriorate. Everything goes awry. It would seem that the body has to forget its old false, decaycausing operation for it to learn everything in a new way. Then death enters the picture. Between the old mode of functioning of the body and the new one, in which the symbolic organs will be replaced by the true Vibration, the line separating life from death is often very thin indeed; perhaps one must even be able to cross the line and come back for the conquest to be complete and real. This is what Mother called dying to death, after having undergone an experience from which she almost did not return. In other words, one has to face everything, and everything resists. We are already aware of the same phenomenon at the higher levels of consciousness. As the seeker set out on his path,
  everything began going wrong: he who believed his mind to be firmly anchored in the truth was suddenly visited by a host of the most aggressive suggestions and doubts; he who believed himself pure and honest suddenly experienced an array of vital horrors, enough to scare off the worst villains in this world plus a few others from beyond. As Sri Aurobindo has already explained, one cannot solve a problem, on any plane, without confronting all the opposites of one's Goal.
  Otherwise, there would be no victory, but only repression. Nowhere,
  --
  The pioneer must therefore confront all difficulties, including Death,
  not in order to destroy them, but to change them. Nothing can be transformed unless it is taken upon oneself: Thou shalt bear all things that all things may change, says Savitri.372 This is why Sri Aurobindo 371
  372
  --
  
  Second Phase The Subconscient Thus, there is another category of difficulties (though still the same behind a different mask), which is not due to the resistance of individual, corporeal matter but to the subconscious resistance of the entire earth. This is where Sri Aurobindo met Death. And this is, too,
  where Mother would resume the work. If we want to understand where the whole story our story is unfolded and to follow the process of the work, we must go back to the evolutionary process itself. The advent of a new stage in evolution, whether it be Life in Matter or Mind in Life, has always resulted from a twofold pressure: a pressure from within or below, from the involved principle seeking to emerge, and a pressure from "outside" or "above," from the same principle as it already exists within its own plane. The conjunction of these two pressures for example, that of the mind involved in certain living forms and that of the Mind as it was created in its own plane in the course of a descending evolution or devolution eventually led to a rupture of the vital limits, and suddenly Mind emerged in Life.
  --
  . . . earth shall be the Spirit's manifest home.373
  This clearing-up of the intermediary levels is the whole story of Sri Aurobindo and the Mother. The difficulties of accustoming the body to the supramental Agni may, ultimately, have a reason and a purpose.
  It may not be so much a material difficulty as a strategic one, as it were. Indeed, during that second phase, Sri Aurobindo and the Mother would realize that transformation is not just an individual problem but one involving the earth and that no individual transformation is possible (or at least complete) without some degree of collective transformation. Once collective evolution reaches a satisfactory state of progress, the present material difficulties of transformation, which seem insurmountable, will likely vanish at once. There is never any impossibility, just the question of whether the right time has come. All obstacles, whatever their nature, always ultimately prove themselves to be helpful auxiliaries of a Truth whose meaning and purpose we do not yet know. To our outer, superficial vision, the transformation seems to be exclusively a physical problem, because we always put the cart before the horse, but all difficulties are actually inner and psychological; the visible and dramatic difficulties of the body's growing accustomed to the boiling Agni may be, as we shall see, less a practical or material problem than one involving the whole terrestrial consciousness. But we are speaking in riddles; the problem Sri Aurobindo and the Mother were soon to confront will be better understood with this simple remark Sri Aurobindo once made to a disciple: I have been dredging, dredging, dredging the mire of the subconscious. . . . It [the supramental light] was coming down before November [1934], but afterwards all the mud arose and it stopped. 374
  373
  --
  Savitri, 29:707
  Sri Aurobindo Came to Me, 73
  
  
  Once again, Sri Aurobindo verified, not individually this time but collectively, that pulling down too strong a light causes all the darkness below to groan and to feel violated. It should be noted that each time Sri Aurobindo and the Mother has some experience indicating a new progress in the transformation, the disciples, without their even knowing anything about it, experienced in their consciousness a period of increased difficulties or even revolts and illnesses, as if everything were grating. Now we begin to understand how things work. If a pigmy were abruptly subjected to the simple mental light of an educated man, it would probably cause in the poor fellow subterranean revolutions that would traumatize him forever and drive him insane. There is still too much jungle underneath. This present world is still full of jungles: such is the problem in a nutshell.
  Our mental colonization is a very thin crust over a barely dried Stone Age.
  --
  decayed by that invasion from below. Nothing makes sense anymore.
  And yet, outwardly, the conditions are the same, and apparently nothing has changed. There is a sort of locked struggle, wrote Sri Aurobindo, in which neither side can make a very appreciable advance (somewhat like the trench warfare in Europe), the spiritual force insisting against the resistance of the physical world, that resistance disputing every inch and making more or less effective counter-attacks. . . . And if there were not the strength and Ananda within, it would be harassing and disgusting work. 375 The battle seems 375
  
  --
  and below, and as long as that particular Disease has not been cured,
  the world can never be cured. As Sri Aurobindo put it: The old gods . .
  . know how to transmigrate.377
  --
  "my" transformation? The seeker has broken through the thin crust of the personal subconscient only to find himself in the world's totality. It is the whole world that resists: It is not we who wage the war; it is everything that wages wars against us! We think we are separate, each in our own little sack of skin, with an "inside" and an "outside," an individual and a collective, like the tiny borders around our countries but, in reality, everything perfectly interconnects! There is not a single perversion, not a single disease in the world that is not also rooted in ourselves, not a death in which we are not an accomplice.
  We are all equally guilty and in the same boat; no one is saved unless everyone is saved! It is not the difficulty of one body, says the Mother, but the difficulty of the Body. Sri Aurobindo and the Mother thus discovered materially, experientially, the oneness of the world's substance: we cannot touch a point without touching all points, take a step ahead or upward without the rest of the world also taking a step ahead or upward. We spoke earlier of a "strategic" difficulty; it may 377
  
  --
  well be that the divine strategy is to prevent any single point from progressing all by itself without all the other points. This is why the Vedic rishis failed six thousand years ago. There cannot be any complete and lasting individual transformation without a minimum of world transformation.
  The second phase of the work of transformation thus drew to a close. After working for fourteen years, from 1926 to 1940, in an individual, concentrated manner, with a handful of carefully chosen disciples, Sri Aurobindo and the Mother had come up against a wall.
  The moment the supramental light approached the earth to join with the same light involved in Matter, torrents of mud would rise up from the collective subconscient and drown everything. To help humanity out, Sri Aurobindo remarked, it was not enough for an individual,
  however great, to achieve an ultimate solution individually, [because]
  even when the Light is ready to descend it cannot come to stay till the lower plane is also ready to bear the pressure of the Descent. 378 It is very significant that the culmination of the second phase of the work of transformation should coincide with the outbreak of the Second World War. When the pressure of the Light descends into one human body, the body of the world, too, begins to glow. What do we really know of the good of the world, or of its evil?
  Confronted with that collective resistance, Sri Aurobindo and the Mother hesitated momentarily, wondering whether they should not cut themselves off from the rest of the world, forge ahead alone with just a few disciples, effect the transformation, then return to the collective work by communicating to the rest of the earth the transformation accomplished (or partially accomplished) in themselves. (This same idea has impelled many spiritual, occult, or chivalrous groups in the past to select a secret place far away from the rest of the world,
  sheltered from the contamination of collective vibrations, to do their work.) But they soon realized that this was an illusion and that afterward the gap or the atmospheric gulf,379 as Sri Aurobindo would put it, between the new accomplishment and the old world would be too great to be bridged. Furthermore, what is the point of an individual 378
  379
  
  Sri Aurobindo Came to Me, 251
  The Synthesis of Yoga, 20:348
  --
  Inner realization knows no limits. But outer realization, on the contrary, is necessarily limited, and a minimum number of physical persons are necessary in order to achieve a general action.
  In 1940, after fourteen years of individual concentration, Sri Aurobindo and the Mother opened the doors of their ashram. The third phase of the transformation began, a phase that has expanded today to a world scale.
  
  Third Phase The Ashram Author's Note: The following subchapter should be entirely revised,
  as the conditions in the Ashram have drastically changed since the Mother's departure in 1973. The "Sri Aurobindo Ashram" has become an "institution," as opposed to the living experiment it was meant to be. Therefore, the following description now has merely (and regretfully) an historical value. For more details concerning the
  
  --
  In India an "ashram" is traditionally a spiritual or religious community whose members are gathered around a Master and who have renounced the world to devote themselves to meditation,
  concentration, and yogic practices in order to attain "liberation." As we might imagine, though, Sri Aurobindo's Ashram had little to do with this particular definition, except for the fact that the disciples were indeed gathered around Sri Aurobindo and the Mother. It was not an exotic kind of monastery, and still less a place for refuge and peace; it was more like a forge: This Ashram has been created . . . not for the renunciation of the world but as a centre and a field of practice for the evolution of another kind and form of life. 380 Even before his arrest in Bengal, at a time when he was not even remotely dreaming of founding an ashram, Sri Aurobindo had said: The spiritual life finds its most potent expression in the man who lives the ordinary life of men in the strength of the Yoga. . . . It is by such a union of the inner life and the outer that mankind will eventually be lifted up and become mighty and divine. 381 Hence, Sri Aurobindo wanted his Ashram to be fully involved in everyday life, right in the midst of the world-at-large, since that is where the transformation had to take place, and not upon some Himalayan peak. Except for the main building, where the Mother lived and where Sri Aurobindo's monument is located, the 1,200-odd disciples of all nationalities and all social classes (men, women and four to five hundred children)
  were scattered throughout the city of Pondicherry in more than three hundred different houses. There were no protective walls in the Ashram, except for one's own inner light; the bustle of the bazaar was just next door.
  --
  which were at everyone's disposal (as well as all other teachings, in fact, both traditional and nontraditional). There were no rules, either.
  A disciple had to discover everything for himself, within himself, in the midst of a very active life. He was left to himself. How could mental rules possibly be drawn up for a work embracing all the levels of evolution mental, vital, and psychic, all the human types and all the traditions and cultures (some disciples had been raised as Christians, others as Taoists, Moslems, Buddhists, atheists, etc.)? Each one had to find his own truth, which is never the same as the next man's truth. Some people in the Ashram believed in the virtues of asceticism in spite of all Sri Aurobindo had said about it and they lived as ascetics; others favored judo or football; others liked books and studies, while still others did not; some were involved in business,
  or manufactured stainless steel, perfumes, and even tons of sugar in a modern sugar mill. There was something to satisfy every taste. Those who liked painting painted; those who liked music had every possible instrument, Indian and Western, at their disposal; those who liked teaching became teachers at the International Centre of Education,
  --
  
  world, wherever human beings yearn for a truer life, whether they know of Sri Aurobindo or not, because their inner orientation and their inner need automatically place them in the same evolutionary crucible.
  Transformation is not one individual's prerogative; on the contrary, it requires many individuals, as diverse as possible. The Ashram was only a symbolic point of the work, as a laboratory is the symbolic testing-ground for a vaccine that will benefit millions of people. Sri Aurobindo himself often called his Ashram the laboratory. This might be better appreciated if we understand that each individual represents a certain aggregate of vibrations and is in contact with a certain zone of the subconscient. These worlds, apparently full of diversity, are in fact each made up of a few typical vibrations; the multiplicity of forms (of deformations, rather), of beings, places, or events within a given zone merely mask an identical vibration. The moment we become somewhat conscious and begin to descend into the subconscient (without becoming overwhelmed) in order to work, we are surprised,
  or sometimes even amused, to find that some persons we know, who are outwardly very different from one another when we meet them on the mental or vital planes, are almost the same and interchangeable in the subconscient! Thus, people separated by different religions,
  --
  vibrations. At most, he can transform the type of vibration he represents, and, if that, because in the final analysis everything is interconnected. We understand, too, why the transformation cannot be realized by saints. It is not from saintliness that one makes a vaccine,
  but from that very share of human illness one has the courage to acknowledge and to take upon oneself. In any case, the illness undeniably exists, only one person closes his eyes to it and escapes into ecstasy, while the other person rolls up his sleeves and gets to work with his test tubes. When an older disciple once bitterly complained about the odd human mixture in the Ashram and all those "impossible" individuals who were in it, Sri Aurobindo replied: It is necessary or rather inevitable that in an Ashram which is a "laboratory" . . . for a spiritual and supramental yoga, humanity should be variously represented. For the problem of transformation has to deal with all sorts of elements favourable and unfavorable. The element favourable carries in him a mixture of these two things. If only sattwic [virtuous] and cultured men come for yoga, men without very much of the vital difficulty in them, then, because the difficulty of the vital element in terrestrial nature has not been faced and overcome, it might well be that the endeavour would fail. 382 In a moment of remorse, another disciple wrote to Sri Aurobindo, "What disciples we are! . . . You should have chosen or called some better stuff perhaps somebody like Z." Sri Aurobindo replied: As to the disciple, I agree! Yes, but would the better stuff, supposing it to exist, be typical of humanity? To deal with a few exceptional types would hardly solve the problem. And would they consent to follow my path that is another question. And if they were put to the test, would not the common humanity suddenly reveal itself that is still another question.383 I do not want hundreds of thousands of disciples. It will be enough if I can get a hundred complete men, empty of petty egoism,
  who will be instruments of God.384
  --
  Correspondence, Vol. I, 101
  Life of Sri Aurobindo, 167
  
  --
  sinks below, into oblivion; but the moment we are involved in a terrestrial yoga, we find that it does not dissolve at all, but resurges again and again, relentlessly, as if the battle had never really been won indeed, as if we were waging a contest against that particular vibratory knot for the entire earth. It appears as if the seeker has become a special battlefield for a fierce and symbolic war against the same knot of darkness in all the rest of humanity. You no longer do yoga for yourself alone; you do it for everybody, unintentionally,
  automatically, says the Mother. The seeker verifies in vivo the principle of the world's substantial oneness: trying to straighten a vibration in oneself triggers reactions from myriads of vibrations all over the world. This is what Sri Aurobindo calls a "yoga for the earthconsciousness."385 Accepting life, he [the seeker of the integral yoga]
  has to bear not only his own burden, but a great part of the world's burden too along with it, as a continuation of his own sufficiently heavy load. Therefore his Yoga has much more the nature of a battle than others'; but this is not only an individual battle, it is a collective war waged over a considerable country. He has not only to conquer in himself the forces of egoistic falsehood and disorder, but to conquer them as representatives of the same adverse and inexhaustible forces in the world. Their representative character gives them a much more obstinate capacity of resistance, an almost endless 385
  --
  Will the end of the work ever be reached? We might conclude that the subconscient is an endless sewer the rishis themselves called it "the bottomless pit" and that if we have to wait for it to be totally cleansed before we can achieve a supramental transformation, we might have to wait for a very long time, indeed. But this is only an appearance. The birth of a new individual does not bring with it a new load of subconscious or unconscious material; that individual merely draws from the common source, repeating the same vibrations which circle endlessly through the earth's atmosphere. Man cannot create new darkness any more than he can create new light. He is only an instrument whether conscious or unconscious of the one or of the other (though most often of both). No new vibrations can be brought into the world except those of the superconscious Future, which gradually become the present ones and dissolve or transmute the vibrations from our evolutionary past. Today's Subconscient and Inconscient are obviously less subconscious and unconscious than they were two thousand years ago, and we have all paid to bring about this result. This descent of the Future into the present is the key to the transmutation of the world. Yoga is the process of accelerating the Future, and the pioneer of evolution is the instrument who brings down more and more powerful vibrations. The task of the seeker,
  therefore, is not so much a negative endeavor of scouring the Subconscient as it is a positive one of calling the light and bringing down the vibrations of the Future to accelerate the cleansing or purification process. This is what Sri Aurobindo calls "descent,"
  which is the main characteristic of his yoga, as has been said earlier. If there is a descent in other Yogas, yet it is only an incident on the way or resulting from the ascent the ascent is the real thing. Here the 386
  --
  
  ascent is the first step, but it is a means for the descent. It is the descent of the new consciousness attained by the ascent that is the stamp and seal of the sadhana . . . here the object is the divine fulfilment of life.387 When Sri Aurobindo speaks of "descent," he does not mean a sharp and quick movement upward followed by a sharp and quick movement downward. He does not mean coming down for a brief stint of hard labor to sweep up the dust; he means that the bottom must actually cease to be the bottom. To take an example, a very prosaic one and as one soon learns, the transformation process is prosaic enough we may be shopping at the grocery store amid a rather opaque and gray humanity, or we may be visiting at night rather noxious regions of the subconscient, yet do both things with the same intensity of consciousness, light, and peace as when we are sitting alone in our room, eyes closed, in deep meditation. This is what is meant by "descending." No longer is there any difference between the high and the low; both have become equally luminous and peaceful.
  Too, this is how the transformation works on a world scale, for the oneness of substance in the world works both ways. We cannot touch a shadow without touching all the corresponding shadows in the world; but the opposite is equally true: we cannot touch a light without affecting all the surrounding shadows. All vibrations are contagious,
  including the good ones. Every victory is a victory for all. It is all the same Being! exclaimed the Mother. There is but one consciousness,
  one substance, one force, and one body in the world. This is why Sri Aurobindo could say of the Mother and of himself: If the Supermind comes down into our physical, it would mean that it has come down into Matter and so there is no reason why it should not manifest in the sadhaks [disciples].388
  The higher the seeker reaches, the wider his access to the regions below the Past he can come into contact with is exactly in proportion to the Future he has discovered and the greater his capacity for collective transformation. Until now, the only power brought down was a mental power, or overmental at best, which was incapable of touching the bottommost layers, but now that a 387
  --
  
  supramental or spiritual power has descended into the earthconsciousness through Sri Aurobindo's and the Mother's realization,
  we can conceivably expect this supreme Future to touch the supreme Depths and hasten the cleansing, that is, ultimately hasten the evolution of all humanity. Yoga is a process of accelerated evolution,
  --
  
  Sri Aurobindo recognized three degrees or planes of consciousness within the Supermind. It does not seem necessary to expound upon them here.
  391
  --
  
  Death at every bend in the road. But have we not risked our lives for lesser undertakings? Man's greatness is not in what he is, but in what he makes possible,397 said Sri Aurobindo. The Victory must be won once, in one body. When one human being has won that Victory, it will be a victory for all humankind and in all the worlds. For this little earth, so insignificant in appearance, is the symbolic ground of a battle involving all the cosmic hierarchies, just as a conscious human being is the symbolic ground of a battle being waged for all humankind. If we conquer here, we conquer everywhere. We are the deliverers of the dead the deliverers of life. By becoming conscious, each of us becomes a builder of heaven and a redeemer of the earth. That is why this life on earth takes on such an exceptional significance among all our other forms of life, and also why the guardians of Falsehood persist on preaching to us the hereafter. We must not waste a minute to do our work here, says the Mother, because it is here that we can really do it. Do not expect anything from death; life is your salvation.
  It is in life that the transformation must be achieved; it is on the earth that one progresses, on the earth that one realizes. It is in the body that the Victory is won. Then the law of evolution will no longer be a law of opposites exhorting us through endless dualisms in order to uproot us from our human childhood. It will be a law of light and unending progress, a new evolution in the joy of Truth. The Victory must be won only once. One glorious body. One body must break the iron law for all bodies. And all human beings must collaborate in that one Victory. The strategic difficulty of the transformation is fully before us. If earth calls and the Supreme answers, the hour can be even now.398
  --
  The Hour of God, 17:9
  From The Hour of God, a posthumous collection of Sri Aurobindo's writings.
  
  --
  whether they be Vedic, Orphic, Alchemical, or Catharist and to recover the whole truth of the two poles within a third position, which is neither that of the materialists nor that of the spiritualists. The ascent of man into heaven is not the key, but rather his ascent here into the spirit and the descent also of the spirit into his normal humanity and the transformation of this earthly nature. For that and not some post mortem salvation is the real new birth for which humanity waits as the crowning movement of its long, obscure and painful course.403
  Sri Aurobindo brings us a message of hope. Ultimately, our present reign of gnomes is the sign of a new emergence. Our darkness and declines always signal the advent of a greater light, which had to descend to break the prevailing limits. There are only two ways of breaking the limits: through an excess of light or an excess of darkness, but while one draws our darkness up into the light and dissolves it, the other precipitates the light into our darkness and transmutes it. One way liberates a few individuals, while the other liberates the whole earth. Ten thousand years ago, a few giants among men had wrestled out the Secret of the world, but this was the privilege of a few initiates, while now we must all become initiates.
  Ten thousand years ago reigned the Golden Age, while today everything seems to have been swallowed up in darkness. In truth,
  --
  REFERENCES
  Most quotations refer to the complete edition of Sri Aurobindo's works in 30 volumes (The Centenary Edition). Figures in bold indicate the volume number. Other quotations are taken from the following editions and books.
  Sri Aurobindo: Essays on the Gita (1959)
  Sri Aurobindo: On Yoga II, Tome 2 (1958)
  Sri Aurobindo: The Riddle of the World (1951)
  Sri Aurobindo: Letters, 3rd series (1949)
  Sri Aurobindo: Poems Past and Present (1952)
  Sri Aurobindo: The Human Cycle (1949)
  Sri Aurobindo: On the Veda (1956)
  Sri Aurobindo: The Life Divine (1960)
  Sri Aurobindo: The Ideal of the Karmayogin (1950)
  A. B. Purani: Evening Talks with Sri Aurobindo (1959)
  A. B. Purani: Life of Sri Aurobindo (1958)
  D. K. Roy: Sri Aurobindo Came to Me (1952)
  G. Monod-Herzen: Shri Aurobindo (1954)
  Nirodbaran: Correspondence with Sri Aurobindo (1959)
  Most of the Mother's quotations are taken from Mother's Agenda.
  --
  
  WORKS OF Sri Aurobindo
  Most of the following titles can be found in the complete edition of Sri Aurobindo's works in 30 volumes (the Centenary Edition).
  
  --
  More Lights on Yoga 1st ed. 1948
  Sri Aurobindo on Himself and on the Mother 1st ed. 1953
  The Mother 1st ed. 1928

1.18_-_Mind_and_Supermind, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  class:chapter
  author class:Sri Aurobindo
  

1.19_-_Life, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  class:chapter
  author class:Sri Aurobindo
  

1.200-1.224_Talks, #Talks, #Sri Ramana Maharshi, #Hinduism
  Karna not knowing his real parentage and (5) the kings son brought up in a low-class family.
  They further asked for Maharshis opinion of Sri Aurobindos Yoga, and his claim to have probed beyond the experiences of the Vedic rishis and the Mothers opinion of the fitness of her disciples to begin with the realisation of the Upanishadic rishis.
  M.: Aurobindo advises complete surrender. Let us do that first and await results, and discuss further, if need be afterwards and not now. There is no use discussing transcendental experiences by those whose limitations are not divested. Learn what surrender is. It is to merge in the source of the ego. The ego is surrendered to the Self. Everything is dear to us because of love of the Self.

1.2.01_-_The_Upanishadic_and_Purancic_Systems, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
  3. Swar - Mental
  1 The correspondent asked for the terms in Sri Aurobindo's yoga system corresponding to the planes mentioned in the ancient yoga systems of India. - Ed.
  

1.20_-_Death,_Desire_and_Incapacity, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  class:chapter
  author class:Sri Aurobindo
  

1.21_-_The_Ascent_of_Life, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  class:chapter
  author class:Sri Aurobindo
  

1.22_-_The_Problem_of_Life, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  class:chapter
  author class:Sri Aurobindo
  

1.23_-_The_Double_Soul_in_Man, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  class:chapter
  author class:Sri Aurobindo
  

1.24_-_Matter, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  class:chapter
  author class:Sri Aurobindo
  

1.25_-_The_Knot_of_Matter, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  class:chapter
  author class:Sri Aurobindo
  

1.26_-_The_Ascending_Series_of_Substance, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  class:chapter
  author class:Sri Aurobindo
  

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