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 - 7/Realisation,Past and Future.htm
THE YOGA OF SRI AUROBINDO Section One REALISATION, PAST AND FUTURE The whole material and physical world, the whole earth—I mention earth, because we are concerned directly and much more with it than other regions—has been till now governed by forces of consciousness that come from what Sri Aurobindo calls the Overmind. Even the thing man has named God is a force, a power in the Overmind. The entire universe has been, so to say, under the domination of this status of consciousness. Even then, you have to pass through many intermediary grades or levels to arrive at the Overmind and when you reach there the first impression is that of
Resource name: /E-Library/Disciples/Nolini Kanta Gupta/English/The Yoga of Sri Aurobindo Part - 7/The Spiral Universe.htm
THE SPIRAL UNIVERSE Evolution does not proceed in a straight line, but in a spiral. That is to say, it is not a constant progress in one direction, but consists of progression, regression and an ultimate progression. The spiral movement means that all things must enter into the phenomenon of evolution, so that it is not one thing only that progresses and others remain behind but that all move forward—all move forward but at different speeds and also from different starting-points. And they move not straight as the crow flies, but in a circle like the soaring eagle. When you concentrate upon one point of the circle, you will see relatively to it many others not a
Resource name: /E-Library/Disciples/Nolini Kanta Gupta/English/The Yoga of Sri Aurobindo Part - 7/On Occultism.htm
Section Four ON OCCULTISM It has been often said and it is very true that as soon as you enter the domain of the invisible, the very first things you meet are literally frightful. If you have no fear, then alone you are safe; but the least fear means the utmost peril. It is for this reason that in ancient days the aspirant had to pass through a severe discipline for a long time precisely with the object of getting rid of fear and therefore of all possibility of danger before he was permitted to start on the way. That is why till now I have not spoken to you of it. But if any of you feel you have a disposition for such things, or some special aptitude in this di
Resource name: /E-Library/Disciples/Nolini Kanta Gupta/English/The Yoga of Sri Aurobindo Part - 7/The Divine Family.htm
THE DIVINE FAMILY When people, far separated from one another, belonging to different parts of the world or pursuing most diverse professions, meet and gather and work for a common purpose, it means that they are kindred souls and have met together and worked together before in other lives. They felt they belonged to the same family and resolved to act together and collaborate in a common endeavour for a common ideal. Indeed, the souls, in their psychic reality, are grouped in big families, as it were; they come down in groups again and again to take up and continue the work they are engaged in till it is complete. At a given moment, when the time is ripe,
Resource name: /E-Library/Disciples/Nolini Kanta Gupta/English/The Yoga of Sri Aurobindo Part - 7/Prayer and Aspiration.htm
PRAYER AND ASPIRATION There are many kinds of prayers. There is one external and physical, that is to say, simply words learnt by rote and repeated mechanically. It does not mean much. It has usually one result, however, making you quiet. If you go on repeating a few words or sounds for some time, it puts you into a state of calmness in the end. There is another kind which is the natural expression of a wish; you want a particular thing and you express it clearly. You can pray for an object or for a circumstance, you can pray also for a person or for yourself. There is still another kind in which the prayer borders on aspiration and the two meet: it is the spontaneous
Resource name: /E-Library/Disciples/Nolini Kanta Gupta/English/The Yoga of Sri Aurobindo Part - 7/Offering And Surrender.htm
OFFERING AND SURRENDER They are not quite the same thing: they are rather two aspects of the same thing. They do not belong altogether to the same level of consciousness. For example, you have resolved to make an offering of your life to the Divine. All on a sudden there happens a very unpleasant thing: you did not expect it. Your first movement is to react and protest. And yet you have made the offering; but something in you turns. If you are, however, consistent in your offering, you will hold the protesting part in your hands and put it before the Divine and say, "let thy will be done". In surrender, on the other hand, there is a natural spontaneous unprotesting a
Resource name: /E-Library/Disciples/Nolini Kanta Gupta/English/The Yoga of Sri Aurobindo Part - 7/Why do we forget things.htm
WHY DO WE FORGET THINGS? There are many reasons, of course. First and the most important is that we use the faculty of "memory" in order to remember. Memory is a mental instrument depending upon the formation and growth of the brain. Your brain is developing constantly unless, of course, it is already degenerating; the development can continue for a long time, longer than that of the body. In the process there are necessarily things replaced by others; and as the instrument grows, elements that were useful at one stage are no longer so at a subsequent state and have to give place to others more suitable. The net result of our acquisitions remains there in essence, b
Resource name: /E-Library/Disciples/Nolini Kanta Gupta/English/The Yoga of Sri Aurobindo Part - 7/The Force of Body Consciousness.htm
THE FORCE OF BODY-CONSCIOUSNESS There is a state of consciousness in which you perceive that the effect of things, circumstances, movements, all the activities of life upon yourself depends almost exclusively upon your attitude towards them. You become then conscious, conscious to the extent of realising that things in themselves are neither good nor bad, they are so only in relation to ourselves: their effect, I say, depends entirely upon the way in which we regard these things. If we take, for example, a circumstance as a gift from God, as a divine Grace, as an outcome of the total harmony, it will help us to become more conscious and truer and str
Resource name: /E-Library/Disciples/Nolini Kanta Gupta/English/The Yoga of Sri Aurobindo Part - 7/Meditation and Meditation.htm
MEDITATION AND MEDITATION Some people, when they sit for meditation, think they go into a remarkable condition and are proud of it. But most often what they do in meditation is simply to let loose their thoughts: it is a sort of kaleidoscope that moves in their head. There are some, however, who can remain without any thought for a while; but if they are called out all on a sudden at the time for some reason or other, they wake up furious, saying a nice meditation is spoilt and fret and fume against the whole world. There are all the same a few who know how to meditate, they do come to a sort of union with the Divine. Certainly, this is very good. There are others
Resource name: /E-Library/Disciples/Nolini Kanta Gupta/English/The Yoga of Sri Aurobindo Part - 7/Meditation and Some Questions.htm
MEDITATION AND SOME QUESTIONS Why am I unable to meditate? Because you have not learnt it. A sudden fancy seizes you and you say, "Now I will sit down and meditate". But to sit down cross-legged, cross-armed, eyes closed is not doing meditation. You have to learn how to meditate, even as you learn to do mathematics or play on the piano. There are regular courses of meditation given by all teachers in ail ages and countries. There are so many rules and regulations. There are all kinds of instructions, such as, to keep the mind quiet, to be silent and not to think, to gather all your thoughts and concentrate them etc., etc. You have been taught how to sit