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/THE INTEGRAL REALISATION.htm
THE INTEGRAL REALISATION Endless are the ways to the Divine. Each one followed with sincerity and earnestness and persistence to the end leads to the same goal. Now, if the end were solely to reach the highest summit, the point beyond, the transcendent God and settle there, any one line would be quite sufficient for the purpose. And even if several or all were tried, as Ramakrishna did, that would be only to prove the fact and to encourage each and everyone to pursue his own path and not get discouraged if others did not subscribe to it or even denied it. At the most it would be a richer experience in the sense that the same truth is tasted and enjoyed in v
Resource name: /E-Library/Disciples/Nolini Kanta Gupta/English/The Yoga of Sri Aurobindo Part - 6/FATIGUE AND WORK.htm
FATIGUE AND WORK Fatigue, it is said, comes from overwork. The cure for fatigue is therefore rest, that is, do-nothing. But the truth of the matter is that most often fatigue is due not to too much work, but rather too little work, in other words, laziness or boredom. In fact, fatigue need not come too soon or too easily, provided one knows how to go about his work. If you are interested in your work, you can continue for a very long time without fatigue; and precisely one of the means of recovering from fatigue is not to sit down and slip into lethargy and tamas, but to take up a work that rouses your interest. Work done in joy and quiet enthusiasm is tonic: it i
Resource name: /E-Library/Disciples/Nolini Kanta Gupta/English/The Yoga of Sri Aurobindo Part - 6/HOW TO WAIT.htm
HOW TO WAIT "If you know how to wait, you gain time". Usually, when you are about to do a thing, the impulse is to rush towards it and rush it through; between the idea and the execution you do not want to leave any gap. You are in a haste to see the thing done. You do not care to pause and look about you, view and weigh the conditions and circumstances, think out the best way of working towards the goal. The result of the hustle is failure, very often dead failure. You have to begin over again. You may even have to begin over and over again if you do not learn the lesson given. Evidently, you lose time, lose energy and lose your success. On the contrary, what you have
Resource name: /E-Library/Disciples/Nolini Kanta Gupta/English/The Yoga of Sri Aurobindo Part - 6/THE EXPANDING BODY-CONSCIOUSNESS.htm
THE EXPANDING BODY-CONSCIOUSNESS The field of our physical activity is very limited. If you look at it closely you will find it indeed extremely narrow and our capacities confined within a small circle. We are bound by the outline of our material body. I cannot, for instance, be sitting in my room and at the same time doing gymnastics in the playground. If you wish to do one thing you cannot do another, if you are at one place you cannot be at another simul­taneously. How convenient it would be if while I was writing at the table, I could get there immediately a book from a far-off shelf for consultation without moving or taking anybody's help! And
Resource name: /E-Library/Disciples/Nolini Kanta Gupta/English/The Yoga of Sri Aurobindo Part - 6/THE WONDER OF IT ALL.htm
THE WONDER OF IT ALL The ordinary consciousness takes for granted the things that exist as they are. It does not question; it finds everything very natural and as a matter of course. It sees and expects to see the same old familiar things repeated and is not struck by any extraordinary note in them. That is the unconsciousness of the ordinary consciousness. But when you begin to be conscious, when you look about and gaze at things, you awake, as it were, from sleep, and begin to question, to wonder: why it is like this, how is it so, what is it, to what purpose etc. etc. Normally you see the sun rises, rain falls, earth rotates—but you do not spend a thought o
Resource name: /E-Library/Disciples/Nolini Kanta Gupta/English/The Yoga of Sri Aurobindo Part - 6/INDIVIDUAL AND COLLECTIVE SOUL.htm
INDIVIDUAL AND COLLECTIVE SOUL The individual has a soul. Likewise a collection of individuals, a group too has a soul. When persons habitually meet together for a certain purpose, they form a set or society and gradually tend to develop a common consciousness which is the beginning of a soul. At school, they who read together, the class, they who play together, the team, all who live and move together inspired by the same or similar impulses and ideas possess a rudimentary soul. In the same way, a bigger group, the nation has also a soul, each its own according to its nature, tradition and culture. Even a continent has a soul. One can speak of the s
Resource name: /E-Library/Disciples/Nolini Kanta Gupta/English/The Yoga of Sri Aurobindo Part - 6/HERE OR ELSEWHERE.htm
HERE OR ELSEWHERE It is easy and comfortable to go within and in an inner consciousness find and maintain a union, even a close union with the Divine. It is because of such a state of peace and bliss that many, nay, most who go there do not want to come back, to normal life upon this earth. And teachers, great or small, almost invariably, have taught that in the end it is best like that, and perhaps the only thing to do under the circumstances. For this life and this earth mean the very opposite of that inner heaven and that highest good. But some are not given this comfortable solution of the difficulty. They are asked to turn back and live the life of the earth
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