Acronyms used in the website

SABCL - Sri Aurobindo Birth Centenary Library

CWSA - Complete Works of Sri Aurobindo

CWM - Collected Works of The Mother

Resource name: /E-Library/Disciples/Nolini Kanta Gupta/English/The Yoga of Sri Aurobindo Part - 6/SELFLESS WORKER.htm
SELFLESS WORKER The Prayer says: "I look for my conscious mind and I find it no more____" Normally one is conscious of oneself. Whatever one does or whenever one does something, the consciousness always remains behind, "I am here, I am doing". And if this sense of "I am" is not there, one can do nothing. All action stops automatically if I do not see or feel that I am acting. But that is the nature of ordinary consciousness; in the spiritual consciousness things are otherwise. Spiritual consciousness means the consciousness in which this sense of "I am doing" or even "I am" has disappeared, got dissolved. Truly, the work is done not by me, by the sense of "I-ness",
Resource name: /E-Library/Disciples/Nolini Kanta Gupta/English/The Yoga of Sri Aurobindo Part - 6/THE INDIVIDUAL AND THE COLLECTIVE.htm
THE INDIVIDUAL AND THE COLLECTIVE An integral sadhana cannot be confined to the individual alone; an element of collectivity must enter into it. An individual is not an isolated being in any way. There are, of course, schools of Yoga and philosophy that seek to isolate the individual, consider him as an entity hemmed in by his own consciousness; indeed they view the individuals as all distinct and separate, each a closed circle or sphere, they may barely touch each other but never interpenetrate or intercommunicate. Each stands as a solitary island, all together forming the vast archipelago of the universe. This is a position, no doubt, that can b
Resource name: /E-Library/Disciples/Nolini Kanta Gupta/English/The Yoga of Sri Aurobindo Part - 6/IDENTIFICATION OF CONSCIOUSNESS.htm
IDENTIFICATION OF CONSCIOUSNESS The Prayers1 speak always of the identification of consciousness with the Supreme. There is also the other identification of the consciousness, on the other side, namely, with things and beings, with the world outside: to that also the Prayers refer constantly. In reality, however, there is only one consciousness; it is everywhere, in all objects, in the universe and be­yond. When a limit is put around it somewhere, a frame is erected, then it becomes or appears to be­come an individual consciousness. It is man's ego, a spot or point cutting and shutting itself off from the global consciousness, that has thus separated from the
Resource name: /E-Library/Disciples/Nolini Kanta Gupta/English/The Yoga of Sri Aurobindo Part - 6/THE CONSCIOUS BEING.htm
THE CONSCIOUS BEING The conscious being in us is truly the psychic being. But it is behind at present and out of the picture. What is normally conscious then is the mind, a part of it which has got the light is illumined. We are conscious through this portion, and even we identify ourselves with it, know and feel it as our self, as "I". The mind, however, has a central consciousness which may be called the Witness Mind, the Purusha in the mind. It stands apart and observes whatever is happening in the mind and in other parts as well; it is in fact the observer of the whole adhar. The other parts are the vital and the physical. The vital too has its own c
Resource name: /E-Library/Disciples/Nolini Kanta Gupta/English/The Yoga of Sri Aurobindo Part - 6/SECOND SIGHT.htm
SECOND SIGHT We know that animals generally possess sharp senses to an extraordinary degree. They can hear and smell at a distance far beyond what is normal to the human sense. Give a kerchief used by a man to a dog, it will spot the man among a thousand. An elephant will take you straight to a place miles away where there is water, if you happen to be stranded in waterless surroundings. Where there is no question of sight or smell, even then the animals perceive things in a queer way: an elephant, again, for example, refusing to advance further upon road, because, as it was discovered later on, the road was hollow inside and would have sunk down had the animal walked
Resource name: /E-Library/Disciples/Nolini Kanta Gupta/English/The Yoga of Sri Aurobindo Part - 6/TO LEARN AND TO UNDERSTAND.htm
TO LEARN AND TO UNDERSTAND It is one thing to learn (apprendre), quite another to understand (comprendre). In learning you take in a thing by your surface mind and it is a thing that comes in from outside like a foreign body; it is put into you, almost driven and forced into you. You do not absorb it, make it wholly your own. If you are not mindful, leave it aside for sometime, it goes clean out of your memory. Understanding a thing, on the other hand, means, you absorb it, get it into the stuff of your being, you live it in your consciousness within. When you have understood a thing you never forget it; it has become an element of your consciousness. Yea
Resource name: /E-Library/Disciples/Nolini Kanta Gupta/English/The Yoga of Sri Aurobindo Part - 6/THE STEPS OF THE SOUL.htm
THE STEPS OF THE SOUL The human individual is a very complex being: he is composed of innumerable elements, each one of which is an independent entity and has almost a personality. Not only so, the most contradictory elements are hous­ed together. If there is a particular quality or capacity present, the very opposite of it, annulling it, as it were, will be also found along with it and embracing it. I have seen a man brave, courageous, heroic to the extreme, flinching from no danger, facing unperturbed the utmost peril, the bravest of the brave, truly; and yet I have seen the same man cowering in abject terror, like the last of poltroons, in the presence of c
Resource name: /E-Library/Disciples/Nolini Kanta Gupta/English/The Yoga of Sri Aurobindo Part - 6/MIND, ORGAN OF SEPARATIVE CONSCIOUSNESS.htm
MIND, ORGAN OF SEPARATIVE CONSCIOUSNESS The world is one, indissolubly and solidly one: no part can be separated from any other. Any action any­where affects the whole and nothing can be moved even a hair's breadth without changing the entire balance. Each element literally lives, moves and has its being in every other and the totality is a rigidly unified mass. If it is so, then there arises a difficulty, a dilemma. For the world to progress at all, under the circumstances, it must progress as a whole, en masse; it cannot progress piecemeal. The totality must advance in order that each element may progress and each element must advan
Resource name: /E-Library/Disciples/Nolini Kanta Gupta/English/The Yoga of Sri Aurobindo Part - 6/THE PERSONAL AND THE IMPERSONAL.htm
THE PERSONAL AND THE IMPERSONAL As you go up in your consciousness towards the origin of things you come finally at the end of things: you are beyond the names and forms that make up the universe, beyond even the subtle names and forms at the topmost. You arrive at something formless, impersonal, unthinkable, unique, infinite and eternal. It is at best a vast force or a state of consciousness. When you come in contact with it, you lose your personal form, your separate individuality and become the featureless absolute. Many religions and philosophies consider this status to be the supreme, the highest and the origin of things. In reality, however, i
Resource name: /E-Library/Disciples/Nolini Kanta Gupta/English/The Yoga of Sri Aurobindo Part - 6/THE MOTHER ON HERSELF.htm
THE MOTHER ON HERSELF There are two things that should not be confused with each other, namely, what one is and what one does, what one is essentially and what one does in the outside world. They are very different. I know what I am. And what others think or say or whatever happens in the world, that truth remains unaffected, unaltered, a fact. It is real to itself and the world's denial or affirmation does not increase or diminish that reality. But being what I am, what I do actually is altogether a different question: that will depend upon the conditions and circumstances in which things are and in and through which I am to work. I know the truth I bring, b