Hind Swaraj's children vs. Labourers in the quarries of the gods

Comment on How do movies affect yoga practice? from Comments for IYSATM by Sandeep

This is the Western model that Indians currently want to emulate. Large sections of India is currently enamoured by the desire to mimic the American lifestyle. There is lot of money flowing into the country and this has boosted people’s aspirations… They take pride in being “secular” – which means they have no value system other than some minimal ethical principles.  

Tradition and the Rhetoric of Right: Popular Political Argument in ... - Page 53 - David J. Lorenzo - 1999 - Preview But, despite these circumstances, Aurobindo managed to win a scholarship to Kings College, Cambridge, where he read the Classical Tripos. While earning a "first" in the first part of the Classical Tripos, his poverty continued to haunt him.

The Lives of Sri Aurobindo - Page 23 - Peter Heehs - 2008 - Preview - More editions ... whole way of life, which was simple and penurious in the extreme, is against this: they were due entirely to circumstances beyond his control. Despite his heavy load and relative poverty, Aurobindo passed two happy years at Cambridge.

Sri Aurobindo - Volume 1 - Page 807 - Aurobindo Ghose - 1970 - The increasing poverty of the masses has been the subject of innumerable pamphlets, speeches and newspaper articles, but we are apt to think our duty done when we have proved that the poverty problem is there ; we leave the solution to ...

His Majesty's Opponent - Page 26 - Sugata Bose - 2012 - Preview - More editions Aurobindo had inspired Bengal's young revolutionaries of the Swadeshi era, before retiring into a life of religious ... This experience unfolded before him “a picture of real India, the India of the villages—where poverty stalks over the land, men ...

The Mother - Page 15 - Aurobindo Ghose, Sri Aurobindo - 1995 - Preview - More editions a certain distorting influence stamped on it ...Some even put a ban on money and riches and proclaim poverty and bareness of life as the only spiritual condition. But this is an error; it leaves the power in the ...

Poverty and Sustainable Development: Concepts and Measures - Page 72 - Indian Economic Association. Conference, N. Sreenivas Iyengar - 2010 - Preview Sri Aurobindo, however, looked at it from the point of view of an organized society. He said: "The acceptance of poverty is noble and beneficial in a class or an individual, but it becomes fatal and pauperizes the life of its richness and expansion...

Sri Aurobindo and Karl Marx: Integral Sociology and Dialectical ... - Page 137 - Debi Prasad Chattopadhyaya - 1988 - Preview To be good he is asked tc cultivate and realise the virtues of poverty and austerity… The pro-Marxist critique of bourgeois culture is understandable and to a certain extent acceptable to Sri Aurobindo.

Sociology, Ideology and Utopia: Socio-Political Philosophy of East ... - Page 46 - Debi Prasad Chattopadhyaya - 1997 - Preview - More editions If one accepts Sri Aurobindo's stricture against vulgar capitalism, it is difficult to see how one can consistently dissociate oneself from the protest against inequality, poverty and hunger of the majority of the humankind spread over the globe.

Sri Aurobindo circle - Volume 54 - Page 10 - Sri Aurobindo Ashram - 1998 - This was, of course, the message reiterated several decades later by Mahatma Gandhi. Sri Aurobindo was no armchair philosopher. He gave away with a natural ease. That is history. But his point was never poverty for the sake of poverty, but...

Readings in The Mother by Sri Aurobindo - Page 33 - Santosh Krinsky - 2012 - Preview Many religious orders enjoin a vow of poverty on those joining the monastery or convent. We find ... Sri Aurobindo's view of this matter differs from this long tradition: “...most spiritual disciplines insist on a complete self-control, detachment and ...

Empire, the National, and the Postcolonial, 1890-1920:Resistance ... - Page 54 - Elleke Boehmer - 2005 - Preview - More editions Along with its neo-Hinduist Renaissance, the second crucial element shaping nationalist sentiment in Bengal was what Aurobindo referred to as the 'one great fact . . . the terrible poverty of India and its rapid increase under British rule', that is...

Immortal Sarvoday - Page xvii - N.hazary - 2007 - Preview Aurobindo believed that India could be rescued from the state of decline and decadence, poverty and exploitation and could usher into a better life only through Swaraj. Tilak, Aurobindo and Gandhi worked for swadeshi and national education ...

Swami Vivekananda: Messiah of Resurgent India - Page 353 - P. R. Bhuyan - 2003 - Preview Besides, amidst wretchedness, poverty and starvation it is too difficult to preach Advaitism and realise the grand dream of ... Such consideration made Aurobindo a critic of the modern capitalism, which is characterised by oppression and ...

Life and Times of Netaji Subhas: From Cuttack to Cambridge, 1897-1921 - Page 105 - Adwaita P. Ganguly - 2001 - Preview - More editions Reading of Sri Aurobindo thus appeared to him 'refreshing' and 'inspiring' and he wished Aurobindo would come back in ... Those of you who are poor and obscure - I should like to see their poverty and obscurity devoted to the service of the ...

Netaji Subhas Chandra Bose and Indian Freedom Struggle (Set in 2 ... - Page 41 - Ratna Ghosh - 2006 - Preview - More editions Comparing Vivekananda's views on the Yogas with threat of Sri Aurobindo's conception of Yoga, Subhas Chandra wrote: ... Those of you who are poor and obscure — I should like to see your poverty and obscurity devoted to the service of the ...

Bhatkhande's Contribution to Music: A Historical Perspective - Page 26 - Nair Sobhana - 1989 - Preview - More editions At this time Aurobindo Ghosh flung himself into this movement and organised Sabhas, Samitis, Akharas and Ashrams ... a Bar-at-Law, he chose a life of self-imposed poverty, as he wanted to identify himself with the poverty-stricken masses.

Ascetic Culture: Renunciation and Wordly Engagement - Page 111 - Karigoudar Ishwaran - 1999 - Preview - More editions ... Sri Aurobindo and Sarvepalli Radhakrishnan. Three were monastics, and Gandhi lived a life guided by the monastic vows of chastity and poverty. It could be argued that the other three, Roy, Tagore and Radhakrishnan often functioned as ...

Sri Aurobindo and Iqbal: a comparative study of their philosophy - Page 6 - M. Rafique - 1974 - Iqbal condemned the doctrine of dissolution of the human self into the featureless Absolute as an ideal of inaction and poverty of life. This point becomes ... Just like Sri Aurobindo, he also holds self-fulfilment as the highest ideal of human life.

Management principles and practices - Page 90 - Raghubir Dayal, Peter Zachariah, Kireet Rajpal - 1996 - Preview - More editions Swami Nikhilananda contends that 'Religion has never been the cause of India's poverty; it is indifference to religious ... Sri Aurobindo's observation, as the most profound scholar-mystic of modern India, and probably no less an achiever than ...

Principles Of Education - Page 261 - S.S. Chandra, Rajendra Kumar Sharma - 2004 - Preview - More editions For example, it is now being recognized that the excessive increase in poverty in any one part of the world is almost certain to affect the ... Sri Aurobindo was a staunch internationalist, in spite of his very emphatic expression of nationalism.

Gandhi: The Traditional Roots Of Charisma - Page 62 - Susanne Hoeber Rudolph, Lloyd I. Rudolph - 1987 - Preview ... Vivekananda, Tagore, Aurobindo, and Gandhi himself played a significant part in shaping India's national identity and helping her to make ... Self-sufficient villages stand in the way of their quest for a release from poverty and dependence.

Makers of Modern India - Page 13 - Guha, Ramachandra Guha - 2011 - Preview - More editions Both were, in their own day, quite influential; yet (as with Radhakrishnan and Aurobindo) their influence has passed. ... The book was called Poverty and Un-British Rule in India; it chastised the rulers for focusing on draining wealth out of the...

Gandhi: 'Hind Swaraj' and Other Writings - Page xxxi - Mohandas Gandhi, Anthony J. Parel - 1997 - Preview - More editions In contrast to the Moderates, no Extremist is mentioned by name in Hind Swaraj - an indication of Gandhi's distance from them. In other words, Tilak and Aurobindo Ghose, their distinguished leaders, are passed over in silence... Neither would Aurobindo Ghose's appeal to shakti - power in its creative but violent forms, mythologised by Durga, Bhavani and Kali - have been more reassuring to the Mahatma. While no work by the Extremists is included in the Appendix, two works by the Moderates, Poverty and Un-British Rule in ...

Immortal Sarvoday - Page 30 - N.hazary - 2007 - Preview Gandhiji gave serious thought to the question of Swaraj in 1908 in his book Hind Swaraj or Indian Home Rule. But the Swaraj of his conception was different from the concept of Swaraj of Tilak and Aurobindo.

Violence denied: violence, non-violence and the rationalization of ... - Page 329 - Jan E. M. Houben, K. R. van Kooij - Preview In rather the same vein as in the piece from 1908, Aurobindo argues here that violence basically ... In Hind Swaraj, first published in 1908 in South Africa (in Gujarati), Gandhi says about 'soul-force': "The force implied in ...

Socialism Of Jawaharlal Nehru - Page ix - Rabindra Chandra Dutt - 1981 - Preview - More editions It was this kind of sterility of public debate and discussion which led Aurobindo Ghosh to write in Arya the following ... shells and rags of the past ... he would be- amazed by the extent of mental poverty, the immobility, the static repetition, the ...

Rashtriya Swayamsevak Sangh: National Upsurge - Page 130 - M. G. Chitkara - 2004 - Preview Sri Aurobindo was never tired of telling the people that "a great future for India could be built only on the spiritual greatness of her past". Swami ... 

In Another Country: Colonialism, Culture, and the English Novel in ... - Page 171 - Priya Joshi - 2002 - Preview - More editions The adaptations that Bankim made with such apparent ease in the Bengali novel were a lot harder in the English one, compounding Aurobindo Ghose's contention that for an Indian in the British empire "to be original in an acquired tongue is ...

From the Ruins of Empire: The Revolt Against the West and the ... - Pankaj Mishra - 2012 - As the British gunned down the last heirs to the Mughal Empire, burned down the Summer Palace in Beijing, or humiliated the bankrupt rulers of the Ottoman Empire, it was clear that for Asia to recover a vast intellectual effort would be ...

Conversations and Transformations: Toward a New Ethics of Self and ... - Ananta Kumar Giri - 2002 - Preview - More editions In this intriguing new book, Indian social theorist Ananta Kumar Giri issues a stirring call for scholars of contemporary social theory and practice to grapple with late modernity's most pressing social and political issues.

Between Jerusalem/Benare: Comparative Studies in Judaism and Hinduism - Page 265 - Hananya Goodman - 1994 - Preview - More editions ... of the poverty of the historic situation in their day, and despite the fact that full-fledged nationhood had yet to come into ... While in Kook's thinking this was deeply grounded in the messianic idea, there was nothing similar for Sri Aurobindo to ...

Postcolonial Philosophy of Religion - Page 97 - Purusottama Bilimoria, Andrew B. Irvine - 2009 - Preview - More editions In this Sri Aurobindo has the support of Bal Gangadhar Tilak who said: “The point is to have the entire control in our ... a purity of intention that incarnates itself in that particular caste that symbolises renunciative will and voluntary poverty.

The Golden Treasury Of Indo-Anglian Poetry (1828-1965) - Page 32 - Vinayak Krishna Gokak - 1970 - Preview - More editions ... J. Furtado's The Old Irani, Nissim Ezekiel's Night of the Scorpion and Enterprise, Karan Singh's The Seminar and Sri Aurobindo's A Dream of Surreal Science. It becomes even more bitter when the poets deal with poverty and social injustice ...

Victorian Vulgarity: Taste in Verbal and Visual Culture - Page 234 - Susan David Bernstein, Elsie B. Michie - 2009 - Preview For Coomaraswamy, commercialism promulgated the "increasing contrast between extremes of wealth and poverty, the ... The nationalist Aurobindo [Ghose] who led the Swadeshi national movement from 1905 to 1908 and defended the ...

Sri Aurobindo: The hour of God, and other writings - Page 103 - Aurobindo Ghose - The existence of poverty is the proof of an unjust and ill-organised society, and our public charities are but the first tardy awakening of the conscience of a robber. Valmikie, our ancient epic poet, includes among the signs of a just and ...

Sri Aurobindo Reader - Page 62 - Makarand Paranjape, Makarand - Preview ... its 'own style, just and precise and sins rather by economy of phrase than by excess, by over-pregnancy rather than by poverty of sense. ... A Retrospect of Vedic Theory Veda, then, is the creation

The Dialogue With Death (Sri Aurobindo`S Savitri, A Mystical Approach) - Page 208 - Rohit Mehta - 2003 - Preview - More editions Savitri was indeed impatient of the poverty of time and she wanted to spend in love, in one day, what would have been legitimate for a century. Such was the irresitible passion that seized Savitri. One year was too short a period, and her love ...

Rebirth & Karma - U.S. Edition - Page 22 - Sri Aurobindo, Ashram - 1992 - Preview Nature seems to start with an extraordinary poverty of original broad variative conceptions and to proceed to an extraordinary richness of her minuter consequential variations, which amounts to a forging of constant ...

Sri Aurobindo delineating Aim in Yoga during 1912–13

CWSA > Essays In Philosophy And Yoga > NOTE ON THE TEXTS PART TWO: THE YOGA AND ITS OBJECTS (CIRCA 1912) 

The Yoga and Its Objects This essay, which is mentioned in a letter written by Sri Aurobindo in 1912, was first published as a booklet in 1921 under the title "The Yoga and Its Object" The title was changed to the present form in the second edition, issued in 1922 New editions were published in 1931, 1938, 1943, 1946, 1949 and subsequently In 1934 Sri Aurobindo wrote that the booklet represented "an early stage" of his sadhana "and only a part of it is applicable to the Yoga as it has at present taken form after a lapse of more than twenty years"

Appendix: Explanations of Some Words and Phrases consists of explanations of certain words and phrases in the essay, written by Sri Aurobindo in June 1938 in answer to questions posed by a disciple. Page – 597

CWSA > Essays Divine And Human > NOTE ON THE TEXTS Section Two (1910 ­ 1913) 

Manuscripts of six of these essays—"The Sources of Poetry", "The Interpretation of Scripture", "On Original Thinking", "The Balance of Justice", "Social Reform" and "The Claims of Theosophy"—were typed in or around 1912 using the same typewriter and the same sort of paper. The other seven essays are related to the typed ones by subject or date or both. 

The Sources of Poetry. Circa 1912.

The Interpretation of Scripture. Circa 1912.

On Original Thinking. Circa 1912. After the text of the principal version, the editors have placed the draft opening of another version, entitled in the manuscript "On the Importance of Original Thinking". Above this title Sri Aurobindo wrote: "Essays—Human and Divine". Page – 504 The editors have used a variant of this (see "The Silence behind Life" below) as the title of this part and of the volume as a whole.

The Balance of Justice. Circa 1912. This is a revised and enlarged version of "European Justice" (published in Early Cultural Writings), which probably was written in 1910.

Social Reform. Circa 1912. The first nine paragraphs were typewritten. Sri Aurobindo subsequently added five handwritten paragraphs to the last typed sheet. (These paragraphs are difficult to read and parts have been lost through mutilation of the manuscript.) The passage beginning "We are Hindus" was written separately and headed "For Social Reform'". Sri Aurobindo left no indication where he wanted it inserted. The editors have placed it at the end, separating it from the main text by a white space.

Hinduism and the Mission of India. Circa 1912. Editorial title. The first pages of the manuscript have been lost; the first surviving sentence lacks its beginning.

The Psychology of Yoga (regarding the title, see the note on "The Psychology of Yoga" in Section One). Circa 1912 (written around the same time as the pieces on Theosophy that follow).

The Claims of Theosophy. Circa 1910 ­ 12 (certainly written after January 1908, when Sri Aurobindo met V. B. Lele, the "member of the Theosophical Society who [gave] me spiritual help" mentioned in paragraph six). This article, like the others on Theosophy, was never published by Sri Aurobindo. However much he disagreed with some of the methods or doctrines of the Theosophical Society, he was well aware of the pioneering work done by this movement, which "with its comprehensive combinations of old and new beliefs and its appeal to ancient spiritual and psychic systems, has everywhere exercised an influence far beyond the circle of its professed adherents" (The Renaissance in India, CWSA vol. 20, p. 70). He assured a disciple who had been associated with the Theosophists: "I have nothing against it [the Theosophical Society] nor against any of the Theosophists, to all of whom I wish the best. I am not against them" (Talk with a disciple, 11 January 1926).

Science and Religion in Theosophy. Circa 1910 ­ 12. Heading in the manuscript: "Papers on Theosophy / II / Science & Religion in Theosophy". (Although not so identified, "The Claims of Theosophy" evidently is the first of the papers.) Page – 505

Sat. Circa 1912.

Sachchidananda. Circa 1912 ­ 13.

The Silence behind Life. Circa 1912. Above the title Sri Aurobindo wrote: "Essays Divine and Human". The editors have used this as the title of this part and of the volume as a whole. 

Section Three (circa 1913) 

The essays in this section form three groups, which were written in three notebooks in or around 1913. The titles of the first and third groups were given by Sri Aurobindo. 

The Psychology of Yoga. Sri Aurobindo wrote this title inside the cover of the notebook used. On the front of the cover he wrote, and then cancelled, "Hints on Yoga".

Initial Definitions and Descriptions. Circa 1913. Before the first paragraph Sri Aurobindo wrote the numeral "1".

The Object of Our Yoga. Circa 1913. This essay is found in the notebook containing the pieces that make up the next group, but seems to go better here. It has no title in the manuscript.

Purna Yoga. Editorial title. The three pieces are headed I, II, III in the manuscript.

I. The Entire Purpose of Yoga. Circa 1913. 

It does not matter if for the present we fall short of our aim, so long as we give ourselves whole-heartedly to the attempt and by living constantly in it and for it move forward even two inches upon the road; even that will help to lead humanity out of the struggle and twilight in which it now dwells into the luminous joy which God intends for us. But whatever our immediate success, our unvarying aim must be to perform the whole journey and not lie down content in any wayside stage or imperfect resting place. Page – 98

In brief, we have to replace dualities by unity, egoism by divine consciousness, ignorance by divine wisdom, thought by divine knowledge, weakness, struggle & effort by self-contented divine force, pain & false pleasure by divine bliss. This is called in the language of Christ bringing down the kingdom of heaven on earth, or in modern language, realising & effectuating God in the world.

Humanity is, upon earth, the form of life chosen for this human aspiration & divine accomplishment; all other forms of life either do not need it or are ordinarily incapable of it unless they change into humanity. The divine fullness is therefore the sole real aim of humanity. It has to be effected in the individual in order that it may be effected in the race. Page – 101

II. Parabrahman, Mukti and Human Thought-Systems. Circa 1913.

III. Parabrahman and Parapurusha. Circa 1913. Editorial title.

Natural and Supernatural Man. This title is written on the cover of the notebook that contains all the pieces in this group.

The Evolutionary Aim in Yoga. Circa 1913.

The Fullness of Yoga—In Condition. Circa 1913. A draft of this and the preceding essay is published as piece 127 of Part Two. The second part of the draft, from the phrase "Yoga in its practice may be either perfect or partial" to the end, was rewritten as "The Fullness of Yoga—In Condition". This essay follows the draft rather closely for two and a half paragraphs; from this point the two are developed on different lines. The significance of the phrase "in condition" in the title is not made clear in the essay; but it is brought out sufficiently well in the draft. Page – 506

Nature. Circa 1913. This essay was at one point to be entitled "Maya, Lila, Prakriti, Chit-Shakti". Individual pieces on each of these aspects of the force called Nature were apparently planned, but only "Maya" was written.

Maya. Circa 1913. In the second paragraph Sri Aurobindo writes of his intention to "look at the Cosmos from . . . the standpoint . . . of . . . Lila". Although never able to complete an essay on this theme, he did sketch his view of the subject in two sentences written on the back cover of the notebook. These sentences are given as a footnote. 

PART TWO: FROM MAN TO SUPERMAN

5. Circa 1912. Heading: "Ishavasyam". On the next two pages of the same notebook is written a fragmentary commentary on the Isha Upanishad. The present piece clearly is related to that commentary.

The rooted and fundamental conception of Vedanta is that there exists somewhere, could we but find it, available to experience or self-revelation, if denied to intellectual research, a single truth comprehensive & universal in the light of which the whole of existence would stand revealed and explained both in its nature and its end. This universal existence, for all its multitude of objects and its diversity of faces, is one in substance and origin; and there is an unknown quantity, X or Brahman to which it can be reduced, for from that it started and in & by that it still exists. Page – 182

22. Circa 1913.

All existence is Brahman, Atman & Iswara, three names for one unnameable reality which alone exists. We shall give to this sole real existence the general name of God, because we find it ultimately to be not an abstract state of Existence not conscious of itself, but a supreme & self-aware One who exists—absolutely in Himself, infinitely in the world & with an appearance of the finite in His various manifestations in the world.

God in Himself apart from all world manifestation or realisable relation to world manifestation is called the Paratpara Brahman, & is not knowable either to the knowledge that analyses or the knowledge that synthetically conceives. We can neither say of Him that He is personal or impersonal, existence or nonexistence, pure or impure, Atman or unAtman. We can only say to every attempt to define Him positively or negatively, neti neti, Not this, not this. We can pass into the Paratpara Brahman, but we cannot know the Paratpara Brahman. God in the world is Brahman-Iswara-Atman, Prakriti or Shakti and Jiva. These are the three terms of His world-manifestation.

24. Circa 1913.

The self which we have to perfect, is neither pure atman which is ever perfect nor the ego which is the cause of imperfection, but the divine self manifested in the shifting stream of Nature. Existence is composed of Prakriti & Purusha, the consciousness that sees and the consciousness that executes & formalises what we see. The one we call Soul, the other Nature. These are the first double term from which our Yoga has to start. When we come to look in at ourselves instead of out at the world and begin to analyse our subjective experience, we find that there are two parts of our being which can be, to all appearance, entirely separated from each other, one a consciousness which is still & passive and supports, and the other a consciousness which is busy, active & creative, and is supported. The passive & fundamental consciousness is the Soul, the Purusha, Witness or Sakshi; the active & superstructural consciousness is Nature, Prakriti, processive or creative energy of the Sakshi. But the two seem at first to stand apart & distinct, as if they had no share in each other.

The Purusha, still & silent witness of whatever Prakriti chooses to create, not interfering with her works, but reflecting only whatever forms, names & movements she casts on the pure mirror of his eternal existence and the Prakriti restlessly creating, acting, forming & effecting things for the delight of the Purusha, compose the double system of the Sankhyas. But as we continue analysing their relations and accumulate more and more experience of our subjective life, we find that this seeing of the Purusha is in effect a command. Whatever Prakriti perceives it to be the pleasure of the Purusha to see, she tends to preserve in his subjective experience or to establish; whatever she perceives it to be his pleasure to cease to see, she tends to renounce & abolish. Whatever he consents to in her, she forces on him & is glad of her mastery & his submission, but whenever he insists, she is bound eventually to obey. Easily found to be true in our subjective experience, this ultimate principle of things is eventually discovered by the Yogin to determine even objective phenomena. The Purusha & Prakriti are therefore not only the Witness & the Activity witnessed, but the Lord & his executive energy. The Purusha is Ishwara, the Prakriti is His shakti. Their play with each other is both the motive & the executive force of all existence in the universe. Page – 195

30. Early 1913.

Chitshakti not mind has created the world. Chitshakti is the thing which the Scientists call in its various aspects Force & Energy, but it is no material Force or Energy, it is the divine power of self-conscious Being forming itself not materially, not in substance of matter but in the substance of that self-consciousness into these images of form and force which make up the world. What we call world, is a harmony of things seen not by the individual mind or even by universal mind, but rather seen through universal mind, as through a reflecting medium, by the Eye of divine Being. The eye that sees is immaterial, the things seen are immaterial; for matter itself is only a form, image & appearance of eternal Spirit. Page – 200

35. Circa 1912. Heading: "Life".

36. Circa 1912. Heading: "Vedantic Suggestions / The Secret of Life —Ananda".

62. Circa 1913.

Matter is but a form of consciousness; nevertheless solve not the object entirely into its subjectivity. Reject not the body of God, O God lover, but keep it for thy joy; for His body too is delightful even as His spirit.

Perishable and transitory delight is always the symbol of the eternal Ananda, revealed and rapidly concealed, which seeks by increasing recurrence to attach itself to some typal form of experience in material consciousness. When the particular form has been perfected to express God in the type, its delight will no longer be perishable but an eternally recurrent possession of mental beings in matter manifest in their periods & often in their moments of felicity.

106. 1912 ­ 13.

107. 1912 ­ 13. Faces piece in the manuscript.

122. Circa 1913.

Yoga is the contact of the humanity in us with the deity in which it dwells, of the finite with the Infinite, of the as yet accomplished evolving & imperfect humanity with its yet unevolved attainable perfection, of the outwardly active waking consciousness which is controlled with the inwardly active controlling consciousness, of man with God, of the changing outward apparent ego with the secret real and immutable Self. By that contact the lower rises to the higher, the unevolved evolves, the unborn is created, humanity assumes some part of godhead, man moves upward to God. This upward and self-expanding movement is the utility of Yoga.

124. Circa 1913. Heading: "The Evolutionary Aim of Yoga." The piece apparently is related to "The Evolutionary Aim in Yoga" (Part One, Section Three), and so to piece 127.

The human being on earth is God playing at humanity in a world of matter under the conditions of a hampered density with the ulterior intention of imposing law of spirit on matter & nature of deity upon human nature. Evolution is nothing but the progressive unfolding of Spirit out of the density of material consciousness and the gradual self-revelation of God out of this apparent animal being.

Yoga is the application, for this process of divine self-revelation, of the supreme force of tapas by which God created the world, supports it & will destroy it. It substitutes always some direct action of an infinite divine force for the limited workings of our fettered animal humanity. It uses divine means in order to rise to divinity.

All Yoga is tapasya and all siddhi of Yoga is accomplishment of godhead either by identity or by relation with the Divine Being in its principles or its personality or in both or simultaneously by identity and relation.

Identity is the principle of Adwaita, relation of Dwaita, relation in a qualified identity of Visishtadwaita. But entire perfection comes by identity with God in essential experience & relation of difference with Him in experience of manifestation.

126. Circa 1920. Heading: "An Introduction to Yoga. / 1 / The Meaning of Yoga".

127. Circa 1913. This long piece can be considered a draft of what, differently developed, became two essays, "The Evolutionary Aim in Yoga" and "The Fullness of Yoga—In Condition" (Part One, Section Three). The sense of the second of these titles is explained better in the last two paragraphs of the present piece than in the revised essay.

129. Circa 1915. Heading: "Essays in Yoga. / The Seeds of Yoga."

144. Circa 1912.

PART THREE: NOTES AND FRAGMENTS ON VARIOUS SUBJECTS 

The Marbles of Time. 1910 ­ 14. Editorial title. Cancelled heading: "Marbles".

A Theory of the Human Being. 1912 ­ 14.

A Cyclical Theory of Evolution. 1910 ­ 13. This piece probably was written around the same time as the preceding one. The opening page or pages (and so also the title) are missing.

Towards Unification. Circa 1912. In the manuscript written beneath the heading: "Studies in the Mahabharat—/ The Book of the Woman." Evidently the passage printed here was meant to be an introduction to a discussion of the eleventh book of the Mahabharata, the Stri-Parva or Book of the Woman. Sri Aurobindo broke off work on the piece without reaching the proposed subject. The title has been supplied by the editors.

China, Japan and India. Circa 1912.

The Origin of Genius. 1910 ­ 14.

Poetic Genius. Circa 1912. Editorial title. In the manuscript the heading is "The Genius of Valmekie" (see the next piece).

The Voices of the Poets. Circa 1912. Editorial title. The text of this piece, like the preceding one, was written under the heading "The Genius of Valmekie". There is no explicit mention of Valmiki in either piece. 

Pensées. Circa 1912.

The Beauty of a Crow's Wings. 1910 ­ 12. Editorial title.

PART FOUR: THOUGHTS AND APHORISMS 

Thoughts and Aphorisms. In or around 1913, Sri Aurobindo wrote 552 aphorisms in a single notebook. In May 1915 and May 1916 he published ten of them in the monthly review Arya. 

Sri Aurobindo classifies eleven poets for the utter first class

Understanding Sarkar: the Indian episteme, macrohistory, and ... - Page 111 - Sohail Inayatullah - 2002 - In this theory, Aurobindo does not directly follow the classic end of Kali and return to Krta. Rather, culture can fall into disintegration and collapse. The highest possible integration is where the nation follows the Spirit. But there need not be only...

Asian thought & society - Issues 40-42 - Page 41 1989 - EVOLUTIONARY MYSTICISM OF AUROBINDO (1872 - 1950) Aurobindo, the great mystic philosopher of the 20th century, offers a wonderful synthesis of Hindu spirituality and Western evolutionary theory. Aurobindo finds present day man ...

Indian philosophy, a study on Hindutva - Page 104 - Soorian K. Pandian - 1991 - Referring to this theory, Aurobindo observes, "It divided man in society into the fourfold order — an at once spiritual, psychic, ethical and economic order of Brahmin Kshatriya, Vaishya and Shudra - practically, the spiritual and intellectual man, ...

Colonialism, modernity, and religious identities: religious reform ... - Page 254 - Gwilym Beckerlegge - 2008 - The Aryan Invasion Theory Aurobindo never referred to the Harappan Civilization, which was excavated after he wrote his major works. He did sometimes speak of an issue related to the Harappan puzzle: the question of the Aryans' homeland ...

Tradition and modernity in contemporary religio-philosophic movements - Page 150 - A. R. Anasuya Devi - 1990 - ... subjective and universal meaning, a spiritual sense and direction. According to Sri Aurobindo spiritualism besides material management is the distinct and unique quality that provides an eternal value to the Hindu theory. Aurobindo points ...

Secularisation of Indian mind: a study of political ideas in India ... - Page 61 - V. Indira Devi - 2002 - Elaborating on his views on science, specially on Einstein's relativity theory, Aurobindo explained that a theory, confined to the domain of physics or at most to the general domain of science, cannot be generalised to cover the metaphysical ...

Sri Aurobindo's treatment of Hindu myth - Page 39 - Jan Feys - 1983 - Further indications regarding the method are found in chapter 4 oc The Secret, The Foundations of the Psychological Theory'. Sri Aurobindo wants his system of interpretation to rest on the solid basis of linguistics. Do:s the Vedic language ...

Quality Management Practices - Page 315 - R P Mohanty - 2009 - Preview Taiteriya Upanishad contains the Panchakosha (Five sheath) theory. Sri Aurobindo and most of the exponents of Indian wisdom have recommended it in their thought on education and training. The five sheaths are : Physical : Anna Vital...

Sri Aurobindo critical considerations - Page 70 - Dr. O. P. Mathur - 1997 - True to his belief and theory, Sri Aurobindo as a poet gets poetic inspiration mainly from above his head. He would make himself receptive and would submit himself completely to the Divine power. This does not mean that poetry is merely a...

The search of the cradle of civilization: new light on ancient India - Page 216 - Georg Feuerstein, Subhash Kak, David Frawley - 2005 - Preview - More editions Writing two decades before this discovery, purely on the basis of yogic experience and theory, Sri Aurobindo made this pertinent observation: The intellect is an organ composed of several groups of functions, divisible into two important ...

The seeker's handbook: the complete guide to spiritual pathfinding - Page 231 - John Lash - 1991 - See FOUR-BODY THEORY. AUrOBIndO, Sri (Shri Or-oh-BIN-doe) Indian philosopher, poet, and social reformer (1872- 1950), an early theorist of the New Age concept of uniting with the higher self by coevolution of consciousness and body.

Incarnation in Hinduism and Christianity: the myth of the God-man - Page 85 - Daniel E. Bassuk - 1987 - An Avatar, or God-man, is one who does not pass through those processes but is born as a man who knows himself to be God'. According to this theory, Aurobindo is a Perfect Master and not an Avatar. And Baba indicated that the Avatar ...

The vision of self in early Vedānta - Page 188 - William Beidler - 1975 - This is a most difficult question, and does not seem immediately answerable by the Gita, and perhaps may be a defect in the whole avatara theory. Aurobindo who carefully distinguishes between the Vibhuti and the avatara gives the example ...

The Essential Aurobindo: Writings of Sri Aurobindo - Aurobindo Ghose, Robert A. McDermott - 2001 - Preview - More editions Here is an invaluable resource for understanding the underlying connections and common ground between Eastern and Western teachings and traditions for modern thinkers and spiritual seekers.

Worthy is the world: the Hindu philosophy of Sri Aurobindo - Page 267 - Beatrice Bruteau - 1972 - THE MARKS OF A SOUND THEORY Aurobindo may not be a professional philosopher, but he has undertaken to construct a metaphysical system, and it is therefore appropriate to examine it as to its consistency, elegance, verifiability, and...

The future of man according to Teilhard de Chardin and Aurobindo Ghose - Page 117 J. Chetany - 1978 - With apparent reference to Arrheneus' theory Aurobindo also says: "The curious speculation is now current that Life entered earth not from another world, but from another planet. To the thinker that would explain nothing.

The Colonial and the neo-colonial encounters in Commonwealth ... - Page 140 - H. H. Anniah Gowda, University of Mysore. Post-graduate Dept. of English,University of Mysore. Centre for Commonwealth Literature and Research - 1983 - In order to highlight the emphasis on the spiritual aspect of his theory, Aurobindo tends to twist certain Indian critical terms that he employes in The Future Poetry. Perhaps, the most interesting example of his twisted usage is the term rasa, ...

Perspectives on Sri Aurobindo's poetry, plays, and criticism - Page 145 - Amrita Paresh Patel, Jaydipsinh Dodiya - 2002 - Full view - More editions ... he brought four criteria 'imaginative originality, expressive poer, creative genius, scope of subject-matter, the last criterion implying also scale of work'. By applying his own critical theory Sri Aurobindo classifies eleven poets 'for the utter first class but into three rows."20 In the top row he considers no more than four on an equal basis of essential excellence: Valmiki, Vyasa, Homer and ... Indian English literature: a new perspective - Page 169 - Gajendra Kumar - 2001 - Full view

Poetic plays of Sri Aurobindo - Page 27 - Bimal Narayan Thakur - 2004 - Preview - More editions All these sequences bespeak Sri Aurobindo's constant preoccupation with the problems of right education in the context resurgence". In his theory, Sri Aurobindo distinguished intellect into two of the national contemporary groups of ...

The Political Thought of Aurobindo (Encyclopaedia of Eminent Thinkers) - Page 23 - K. S. Bharathi - 1998 - Preview K. S. Bharathi. consciousness. On April 24, 1951, the mother of the Ashram said, "Sri Aurobindo is present in our midst, and with all the power of his creative genius he presides over the formation of the University Centre which for years he ...

Readings in Sri Aurobindo's The Life Divine Volume 3 - Page 163 - Santosh Krinsky - Preview Of course, there are inexplicable facts and circumstances that actually cannot be explained by this theory. Sri Aurobindo, The Life Divine, Book 2, Part 2, Chapter 20, The Philosophy of Rebirth, pg. 748 Beyond the Limitations of the Physical ...

Indian Poetry in English: Critical Essays - Page 139 - ZINIA MITRA - 2012 - Preview Difficult though it is to arrive at an answer, I will make an attempt to do that because in the answer lies the key to some vital aspects of Indian literary theory. Sri Aurobindo happens to be the Indian in whom there was the desire, and its ...

Humanity, truth, and freedom: essays in modern Indian Philosophy - Page 85 - Raghunath Ghosh - 2008 - Preview - More editions ... the collective freedom or salvation can be attained. In social theory Sri Aurobindo has shown that each and every man can possess infinite power by awakening Caitya purusa existing in him, which provides honour and respect to mankind.

Jouissance As Ananda: Indian Philosophy, Feminist Theory, And ... - Page 135 - Ashmita Khasnabish - 2006 - Preview - More editions It is quite intriguing to see the spiritual essence of the future poetry as defined by Sri Aurobindo being manifest in Joyce's concept of aesthetic theory. Sri Aurobindo predicted the future of poetry in his The Future Poetry and it was first published ...

Understanding thoughts of Sri Aurobindo - Page 43 - Indrani Sanyal, Krishna Roy, Jadavpur University. Centre for Sri Aurobindo Studies - 2007 - Without denying the importance of the mechanistic theory, Sri Aurobindo wants to give us his "conscious, supple, flexible, intensely surprising and constantly dramatic evolution by a 7. Sri Aurobindo, "Heraclitus" in The Supramental ...

Feminism Censorship And Other - Page 30 - Kaushal Kishore Sharma - 2003 - Full view A poet of soul is the creator of spiritual joy, "Ananda", and not mere sensuous, intellectual or imaginative delight. True to his belief and theory, Sri Aurobindo as a poet gets poetic inspiration mainly from above his head. He would make himself ...

The White Heart: A Process of Creative Incubation - Page 155 - Shirley Lyons - 2011 - Preview - More editions This resonated, as I read it, to the story of the Hundredth Monkey and the Morphogenetic Fields Theory. Sri Aurobindo left His body on December 5, 1950. For five days His body lay in His room, on His bed, from the morning of December 5th, ...

Sri Aurobindo: a centenary tribute - Page 213 - Aurobindo Ghose, K. R. Srinivasa Iyengar - 1974 - ... to find the path through certain disciplines to attain the highest condition of human consciousness and existence according to their own theory. Sri Aurobindo never wrote his autobiography, and made fun of those who wrote his biographies.

Studies In Comparative Literature - Mohit Kumar Ray - 2002 - Preview Mohit Kumar Ray. rv Starting with Sri Aurobindo's conceptualisation of poetry as "mantra of the real" R.K. Mishra traces its support in the writings of Plato, Shelley, Abercrombie and others. Asha Choubey offers a fascinating reading of ...

Sri Aurobindo, the poet - Page 11 - Radhey L. Varshney, Shashi Prabha - 1991 - Aurobindo's Poetic Theory Sri Aurobindo, besides being a yogi and a poet, a philosopher and a saint, was also a great literary critic. The Future Poetry is the Magna Charta of literary criticism. This work is the new Poetics by the Aristotle of our ...

Talks with Sri Aurobindo - Volume 2 - Page 48 - Nirodbaran, Aurobindo Ghose - 1971 - Snippet view - More editions N: He was one of the three most brilliant students of his year, the first being Satyen Bose. He says there are only two people who understand Einstein's Relativity Theory. SRI AUROBINDO: In India or the world? I thought there were five or six in...