May 31, 2007
May 24, 2007
May 23, 2007
May 20, 2007
May 19, 2007
1. Search for the Soul in Everyday Living by The Mother
2. Sri Aurobindo and His Yoga by M.P. Pandit
3. The Meeting of the East and the West: in Sri Aurobindo's Philosophy by S.K. Maitra
4. The Philosophy of Sri Aurobindo by Satyajyoti Chakravarty
5. The Essential Aurobindo: Writings of Sri Aurobindo by Aurobindo
6. Powers Within by Aurobindo
7. Glimpses of Vedantism in Sri Aurobindo's political thought by Samar Basu
8. Psychic Being (Soul: Its Nature, Mission, Evolution) by Aurobindo
9. Essays on the Gita by Aurobindo
10. Life Divine - U.S. Edition by Aurobindo
11. Consciousness and Creativity: A Study of Sri Aurobindo, T.S. Eliot and Aldous Huxley by Sumita Roy
12. Sri Aurobindo on Himself by Aurobindo
13. Sri Aurobindo and Vedanta philosophy by Sheojee Pandey
14. Integral Yoga: Sri Aurobindo's Teaching & Method of Practice by Aurobindo
15. La Bhagavad-Gîtâ : Extraits des essais sur la Gîta by Aurobindo Ghose
16. Secret of the Veda, New U.S. Edition by Aurobindo
17. Bhagavad Gita and Its Message by Sri Aurobindo
18. The Mother with Letters on the Mother (Guidance from Sri Aurobindo) by Aurobindo
19. The Upanishads, 1st US Edition by Aurobindo
20. The Mother - US Edition by Aurobindo
21. Growing Within: Psychology of Inner Development by Aurobindo
22. Adisankara and Sri Aurobindo by V. Narayan Karan Reddy
May 17, 2007
May 15, 2007
Consciousness Beyond and Before Mind May 14, 2007 at 11:25 am In Spirituality, Quotes
May 10, 2007
by RY Deshpande on Wed 09 May 2007 02:19 AM PDT Profile Permanent Link
May 09, 2007
- Did in a similar way, or in some other manner the divine Shakti in Sri Aurobindo’s Savitri receive such a sanction from the Supreme?
- Did she already have it with her before her meeting with the Son of Strength, one who had climbed the creation’s peaks?
Sri Aurobindo’s Savitri does not speak of it in any specific way. Perhaps extremely significant occult-spiritual factors, aspects of the yogic will are present in the profound issue and they need to be looked into with attention. Perhaps bringing the theme of “sanction” into the presentation could be incongruous in more than one respect.
May 08, 2007
May 05, 2007
But what I find most interesting to notice is that the Void, the Omniscience Supreme, and the compassionate Infinitudes, are juxtaposed in this way by Sri Aurobindo. The idea that the Void and Mind, with a capital M, and infinite Compassion, are the fundamental truths of existence, and of the experience of Aswapati’s yoga, is something that Sri Aurobindo is clearly very interested in having us realize. The theme of the Void will continue to be developed throughout the first three cantos of the book that will be our focus, the Book of the Divine Mother, especially in the canto we will read tonight, The Pursuit of the Unknowable, which is fully devoted to that theme, and later just as fully developed in Savitri’s yoga in the Book of Yoga... The Adoration of the Divine Mother One can easily imagine that this second canto of Book 3 is the expression of the central theme of the yoga of Sri Aurobindo, and therefore it is particularly important. I think this is so. It is perhaps an ultimate, or at least a penultimate, statement of the absolute necessity and profound significance of the idea of Surrender. Sri Aurobindo makes it extremely clear and explicit in this canto what the word or idea of Surrender means, and yet it is still, inherently, a very difficult movement to grasp integrally, and to practise.
And yet the canto is quite short, and you can read it in the same amount of time as you take to read the newspaper, and you can read it in the same way. It’s quite simply stated and easy to read. However, if you read it in that way you won’t have a clue as to what he is talking about. I tried it, and it doesn’t work. It is deceptively simple. But if we render the canto as a mantra, in the spirit of practice, we have to perform the Vedic sacrifice and make it the expression of our call and our complete self giving. It comes from the Void. The first movement of that self giving is a total, total and absolute, surrender. This canto really only speaks to us when we have done that. It is the expression of that... So this transformation of consciousness is a very subtle change from perceiving everything outwardly, through the senses and mental impressions, to perceiving everything inwardly, without sensations and mental impressions, by another instrumentation, another faculty, another energetic of consciousness. It is very subtle, and this canto is telling us exactly how that subtle change happens. But it’s not in the lines of the canto. You don’t catch it by reading and reflecting on each line on the page. It comes through the process of sacrifice. It is a realization of the mantric transmission that happens through us by the invocation of Savitri. And it takes time. The active intention must persevere for as long as it takes.
In several cantos of Savitri there are expressions of how activity in the world can take place from that position of being/non-being, and absolute calm. There are many descriptions of how that can take place, especially in the Book of Yoga, which is the yoga of Savitri. In the yoga of Aswapati, this transition takes place after all of his practice, or tapasya, and is the transition into identification with the Supreme. In the next canto, The House of the Spirit…, it is also a transition into the experience of the perception of the world when the psychic being is totally in front. And in the experience of Aswapati, it is revealed dramatically to be also the transformation into an ultimate compassion for humanity and the world, which is expressed absolutely in the last canto in the cycle. The final work is that work of compassion. It brings about the descent of Savitri for the salvation of the world.
So what is the difference between the Buddhist teaching and this one. In the Mother’s Agenda, she says somewhere that now she understands that the Buddhist teaching is something that has to be learned and realized, not as a final step but in order to take the next step. In itself it doesn’t make possible the taking of that next step. It didn’t bring that special connection with the divine, that new force, into the reach of mortal consciousness. We can reflect that perhaps, historically or psychologically, humanity wasn’t ready, or that this teaching had to come first. However, Sri Aurobindo is conveying in Savitri the spirit and power of that realization as a passage to something very specific, which we might call the yoga of Sri Aurobindo, or the yoga of transformation. When I make such comments on Buddhism, or on the Upanishads or Gita, I try to emphasize that this is Sri Aurobindo, it’s not really the Upanishad or Gita per se. What Sri Aurobindo calls the synthesis of yoga is an understanding of how the movements of yoga can be utilized for this particular change of consciousness, and not for the realizations of the past. And so his works are not really translations or commentaries on ancient texts, but vehicles, like the emptiness, like the void, for a passage and the entry of a power that is different. So Nachiketas learns the teaching of yoga from Death in the Katha Upanishad. And that is a necessary realization, and much of Savitri is about that.