Archive for June, 2010

June 30, 2010 – The Human Aspiration

Wednesday, June 30th, 2010

The strangest of the soul’s experiences is this, that it finds,
when it ceases to care for the image & threat of troubles,
then the troubles themselves are nowhere to be found in one’s neighbourhood.
It is then that we hear from behind those unreal clouds God laughing at us.

Sri Aurobindo

(Thoughts and Aphorisms 507)

The Human Aspiration


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 the Vedantic solution 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, Light, Bliss, Freedom, Immortality presents itself in its right place in the chain as simply the imperative impulse by which Nature is seeking to evolve beyond Mind, and appears to be as natural, true and just as the impulse towards Life which she has planted in certain forms of Matter or the impulse towards Mind which she has planted in certain forms of Life. As there, so here, the impulse exists more or less obscurely in her different vessels with an ever-ascending series in the power of its will-to-be; as there, so here, it is gradually evolving and bound fully to evolve the necessary organs and faculties. As the impulse towards Mind ranges from the more sensitive reactions of Life in the metal and the plant up to its full organisation in man, so in man himself there is the same ascending series, the preparation, if nothing more, of a higher and divine life. The animal is a living laboratory in which Nature has, it is said, worked out man. Man himself may well be a thinking and living laboratory in whom and with whose conscious co-operation she wills to work out the superman, the god. Or shall we not say, rather, to manifest God? For if evolution is the progressive manifestation by Nature of that which slept or worked in her, involved, it is also the overt realisation of that which she secretly is. We cannot, then, bid her pause at a given stage of her evolution, nor have we the right to condemn with the religionist as perverse and presumptuous or with the rationalist as a disease or hallucination any intention she may evince or effort she may make to go beyond. If it be true that Spirit is involved in Matter and apparent Nature is secret God, then the manifestation of the divine in himself and the realisation of God within and without are the highest and most legitimate aim possible to man upon earth.


Sri Aurobindo

SABCL V0l 19, Pages 3-4

All extracts and quotations from the written works of Sri Aurobindo and the Mother are copyright Sri Aurobindo Ashram Trust, Pondicherry -605002 India

June 23, 2010 – The Divine Teacher

Wednesday, June 23rd, 2010

God took a child to fondle him in His bosom of delight;
but the mother wept & would not be consoled because her child no longer existed.

Sri Aurobindo

(Thoughts and Aphorisms 479)

The Divine Teacher

THE peculiarity of the Gita among the great religious books of the world is that it does not stand apart as a work by itself, the fruit of the spiritual life of a creative personality like Christ, Mahomed or Buddha or of an epoch of pure spiritual searching like the Veda and Upanishads, but is given as an episode in an epic history of nations and their wars and men and their deeds and arises out of a critical moment in the soul of one of its leading personages face to face with the crowning action of his life, a work terrible, violent and sanguinary, at the point when he must either recoil from it altogether or carry it through to its inexorable completion. It matters little whether or no, as modern criticism supposes, the Gita is a later composition inserted into the mass of the Mahabharata by its author in order to invest its teaching with the authority and popularity of the great national epic. There seem to me to be strong grounds against this supposition for which, besides, the evidence, extrinsic or internal, is in the last degree scanty and insufficient. But even if it be sound, there remains the fact that the author has not only taken pains to interweave his work inextricably into the vast web of the larger poem, but is careful again and again to remind us of the situation from which the teaching has arisen; he returns to it prominently, not only at the end, but in the middle of his profoundest philosophical disquisitions. We must accept the insistence of the author and give its full importance to this recurrent preoccupation of the Teacher and the disciple. The teaching of the Gita must therefore be regarded not merely in the light of a general spiritual philosophy or ethical doctrine, but as bearing upon a practical crisis in the application of ethics and spirituality to human life. For what that crisis stands, what is the significance of the battle of Kurukshetra and its effect on Arjuna’s inner being, we have first to determine if we would grasp the central drift of the ideas of the Gita.

Very obviously a great body of the profoundest teaching cannot be built round an ordinary occurrence which has no gulfs of deep suggestion and hazardous difficulty behind its superficial and outward aspects and can be governed well enough by the ordinary everyday standards of thought and action. There are indeed three things in the Gita which are spiritually significant, almost symbolic, typical of the profoundest relations and problems of the spiritual life and of human existence at its roots; they are the divine personality of the Teacher, his characteristic relations with his disciple and the occasion of his teaching. The teacher is God himself descended into humanity; the disciple is the first, as we might say in modern language, the representative man of his age, closest friend and chosen instrument of the Avatar, his protagonist in an immense work and struggle the secret purpose of which is unknown to the actors in it, known only to the incarnate Godhead who guides it all from behind the veil of his unfathomable mind of knowledge; the occasion is the violent crisis of that work and struggle at the moment when the anguish and moral difficulty and blind violence of its apparent movements forces itself with the shock of a visible revelation on the mind of its representative man and raises the whole question of the meaning of God in the world and the goal and drift and sense of human life and conduct.

Sri Aurobindo

SABCL VOL.13, Pages, 09-10

All extracts and quotations from the written works of Sri Aurobindo and the Mother are copyright Sri Aurobindo Ashram Trust, Pondicherry -605002 India

June 16, 2010 – The Object of Integral Yoga

Wednesday, June 16th, 2010

One of the greatest comforts of religion is that
you can get hold of God sometimes and give him a satisfactory beating.
People mock at the folly of savages who beat their gods when their prayers are not answered;
but it is the mockers who are the fools and the savages.

Sri Aurobindo

(Thoughts and Aphorisms 60)

The Object of Integral Yoga

To find the Divine is indeed the first reason for seeking the spiritual Truth and the spiritual life; it is the one thing indispensable and all the rest is nothing without it. The Divine once found, to manifest Him, – that is, first of all to transform one’s own limited consciousness into the Divine Consciousness, to live in the infinite Peace, Light, Love, Strength, Bliss, to become that in one’s essential nature and, as a consequence, to be its vessel, channel, instrument in one’s active nature. To bring into activity the principle of oneness on the material plane or to work for humanity is a mental mistranslation of the Truth – these things cannot be the first true object of spiritual seeking. We must find the Self, the Divine, then only can we know what is the work the Self or the Divine demands from us. Until then our life and action can only be a help or means towards finding the Divine and it ought not to have any other purpose. As we grow in the inner consciousness, or as the spiritual Truth of the Divine grows in us, our life and action must indeed more and more flow from that, be one with that. But to decide beforehand by our limited mental conceptions what they must be is to hamper the growth of the spiritual Truth within. As that grows we shall feel the Divine Light and Truth, the Divine Power and Force, the Divine Purity and Peace working within us, dealing with our actions as well as our consciousness, making use of them to reshape us into the Divine Image, removing the dross, substituting the pure gold of the Spirit. Only when the Divine Presence is there in us always and the consciousness transformed, can we have the right to say that we are ready to manifest the Divine on the material plane. To hold up a mental ideal or principle and impose that on the inner working brings the danger of limiting ourselves to a mental realisation or of impeding or even falsifying by a halfway formation the true growth into the full communion and union with the Divine and the free and intimate outflowing of His will in our life. This is a mistake of orientation to which the mind of today is especially prone. It is far better to approach the Divine for the Peace or Light or Bliss that the realisation of Him gives than to bring in these minor things which can divert us from the one thing needful. The divinisation of the material life also as well as the inner life is part of what we see as the Divine Plan, but it can only be fulfilled by an outflowing of the inner realisation, something that grows from within outwards, not by the working out of a mental principle.

Sri Aurobindo

SABCL VOL.23, Pages, 516-517

All extracts and quotations from the written works of Sri Aurobindo and the Mother are copyright Sri Aurobindo Ashram Trust, Pondicherry -605002 India

June 9, 2010 – Helping Humanity

Thursday, June 10th, 2010

When Wisdom comes, her first lesson is,
“There is no such thing as knowledge; there are only apercus of the Infinite Deity.”

Sri Aurobindo

(Thoughts and Aphorisms 73)

Helping Humanity

For those who practise the integral Yoga, the welfare of humanity can be only a consequence and a result, it cannot be the aim. And if all the efforts to improve human conditions have miserably failed in the end in spite of all the ardour and enthusiasm and self-consecration they have inspired at first, it is precisely because the transformation of the conditions of human life can be achieved by another preliminary transformation, the transformation of the human consciousness or at least of a few exceptional individuals capable of laying the foundations for a more widespread transformation.

But we shall return to this subject later on; it will form our conclusion. First of all, I want to tell you about two striking examples chosen from among the adepts of true philanthropy.

Two outstanding beings at the two extremes of thought and action, two of the finest human souls expressing themselves in sensitive and compassionate hearts, received the same psychic shock when they came into contact with the misery of men. Both devoted their whole lives to finding the remedy for the suffering of their fellow-men, and both believed they had found it. But because their solutions, which may be described as contraries, were each in its own domain incomplete and partial, both of them failed to relieve the suffering of humanity.

One in the East, Prince Siddhartha, later known as the Buddha, and the other in the West, Monsieur Vincent, who came to be called Saint Vincent de Paul after his death, stood, so to say, at the two poles of human consciousness, and their methods of assistance were diametrically opposite. Yet both believed in salvation through the spirit, through the Absolute, unknowable to thought, which one called God and the other Nirvana.

Vincent de Paul had an ardent faith and preached to his flock that one must save one’s soul. But on coming into contact with human misery, he soon discovered that in order to find one’s soul one must have time to look for it. And when do those who labour from morning till night and often from night till morning to eke out a living really have time to think of their souls? So in the simplicity of his charitable heart he concluded that if the poor were at least assured of the barest necessities by those who possess more than they need, these unfortunate people would have enough leisure to lead a better life. He believed in the virtue and efficacy of social work, of active and material charity. He believed that misery could be cured by the multiplication of individual cures, by bringing relief to a greater number, to a very large number of individuals. But this is only a palliative, not a cure. The fullness of consecration, self-abnegation and courage with which he carried on his work has made of him one of the most beautiful and touching figures in human history. And yet his endeavour seems to have rather multiplied than diminished the number of the destitute and the helpless. Certainly the most positive result of his apostleship was to create an appreciable sense of charity in the mentality of a certain section of the well-to-do. And because of this, the work was truly more useful to those who were giving charity than to those who were the object of this charity.

At the other extreme of consciousness stands the Buddha with his pure and sublime compassion. For him the suffering arising out of life could be abolished by the abolition of life; for life and the world are the outcome of the desire to be, the fruit of ignorance. Abolish desire, eliminate ignorance, and the world will disappear and with it all suffering and misery. In a great effort of spiritual aspiration and silent concentration he elaborated his discipline, one of the most uplifting and the most effective disciplines ever given to those who are eager for liberation.

Millions have believed in his doctrine, although the number of individuals capable of putting it into practice has been very small. But the condition of the earth has remained practically the same and there has been no appreciable diminution in the mass of human suffering.

However, men have canonised the first and deified the second in their attempt to express their gratitude and admiration. But very few have sincerely tried to put into practice the lesson and example that were given to them, although that is truly the only effective way of showing one’s gratitude. And yet, even if that had been done, the conditions of human life would not have been perceptibly improved. For to help is not the same as to cure, nor is escaping the same as conquering. Indeed, to alleviate physical hardships, the solution proposed by Vincent de Paul can in no way be enough to cure humanity of its misery and suffering, for not all human sufferings come from physical destitution and can be cured by material means ? far from it. Bodily well-being does not inevitably bring peace and joy; and poverty is not necessarily a cause of misery, as is shown by the voluntary poverty of the ascetics of all countries and all ages, who found in their destitution the source and condition of a perfect peace and happiness. Whereas on the contrary, the enjoyment of worldly possessions, of all that material wealth can provide in the way of comfort and pleasure and external satisfaction is powerless to prevent one who possesses these things from suffering pain and sorrow.

Neither can the other solution, escape, the solution of the Buddha, present a practical remedy to the problem. For even if we suppose that a very large number of individuals are capable of practising the discipline and achieving the final liberation, this can in no way abolish suffering from earth and cure others of it, all the others who are still incapable of following the path that leads to Nirvana.

Indeed, true happiness is the happiness one can feel in any circumstances whatsoever, because it comes from regions which cannot be affected by any external circumstances. But this happiness is accessible to a very few individuals, and most of the human race is still subject to terrestrial conditions. So we can say on one hand that a change in the human consciousness absolutely indispensable and, on the other, that without an integral transformation of the terrestrial atmosphere, the conditions of human life cannot be effectively changed. In either case, the remedy is the same: a new consciousness must manifest on earth and in man. Only the appearance of a new force and light and power accompanying the descent of the supramental consciousness into this world can raise man out of the anguish and pain and misery in which he is submerged. For only the supramental consciousness bringing down upon earth a higher poise and a purer and truer light can achieve the great miracle of transformation.

The Mother

CWMCE Vol 12, Pages 97 -98

All extracts and quotations from the written works of Sri Aurobindo and the Mother are copyright Sri Aurobindo Ashram Trust, Pondicherry -605002 India