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 - 8/Sadhana must be done in the Body.htm
SADHANA MUST BE DONE IN THE BODY There are people who are disgusted with life. They want to go away in the hope that it will be better the next time. But we tell you: It is no use running away from your body, it will not be easier without a body. On the contrary, it will be much more difficult. The body is meant for you to do Yoga. We are upon earth here and it is precisely during the period of our life upon earth that we can make progress. You cannot progress outside the life on earth. The terrestrial life, the material life is essentially the life for progress. It is here that we develop and advance. Outside the earthly life you take rest, otherwi
Resource name: /E-Library/Disciples/Nolini Kanta Gupta/English/The Yoga of Sri Aurobindo Part - 8/Regarding the Body.htm
REGARDING THE BODY The fatigue of the body comes from an inner disharmony. There may be many other apparent reasons, but all amount to that fundamental circumstance viz. a want of balance among the different parts of the being. That may occur on a day when, for example, you had a lot of energy and you spent too much. But such is usually not the case with children. They spend and continue to spend till they are not able to. A child is very active till the last moment when it drops dead asleep. A minute before it was moving about, running, shouting, all on a sudden it falls down into deep sleep. And that is how they grow and gain strength. So the trouble does not lie in sp
Resource name: /E-Library/Disciples/Nolini Kanta Gupta/English/The Yoga of Sri Aurobindo Part - 8/Asceticism.htm
III SADHANA ASCETICISM You have seen Sannyasins lying upon nails. Why do they do that? Perhaps to prove their saintliness. But when they do so in public, well, the suspicion is legitimate that it is something like a pose. There are some perhaps who do the thing sincerely and seriously, that is to say, they do not do merely to make a show. In their case we might ask why they do so. They say it is to prove to themselves their detachment from the body. There are others: they go a little further and say that one must make the body suffer in order to free the soul. But I tell you that the vital has a taste for suffering and imposes suffering on the body becau
Resource name: /E-Library/Disciples/Nolini Kanta Gupta/English/The Yoga of Sri Aurobindo Part - 8/Dealing with a Wrong Movement.htm
DEALING WITH A WRONG MOVEMENT There is a great difference between pushing a thing away simply because you do not want it and changing the state of the consciousness so that the thing you do not want becomes completely foreign to your nature. Usually when you have a movement in you which you do not like you drive it back and repel, but you do not take the trouble of finding in yourself that which served and serves still as a support to the movement, the particular tendency, the turn of consciousness which enables the thing to enter into the consciousness. If, however, instead of a gesture of mere condemnation and suppression, you enter deep into your vital con
Resource name: /E-Library/Disciples/Nolini Kanta Gupta/English/The Yoga of Sri Aurobindo Part - 8/Psychological Perfection.htm
PSYCHOLOGICAL PERFECTION There is a flower to which we have given this name. It is the familiar Champa. The flower has five petals. Each petal represents a quality or movement of consciousness, the five qualities or movements making up the psychological perfection. In the beginning I named them(1) Surrender, (2) Sincerity, (3) Faith, (4) Devotion and (5) Aspiration. Of course the meaning can be changed. In fact, when I give the flower to someone, I do not always mean the same qualities. I change according to the need of the person and at the moment. However we can have all the same a general scheme. In any case, in all combinations and to whomsoever I may
Resource name: /E-Library/Disciples/Nolini Kanta Gupta/English/The Yoga of Sri Aurobindo Part - 8/Thought and Imagination.htm
THOUGHT AND IMAGINATION When you think of a person or a thing you are immediately there and come into contact with the object of your thought. But this happens in the thought world only; you know nothing of the vital or physical context of the object. Thought is conscious of thought only in the mental world; by your thought you can be conscious of the mental atmosphere of the distant object, of the thought of the person to whom you go, but nothing else, absolutely nothing of his vital or physical. If you want to know of the vital you must go to the object vitally; it means an exteriorisation that leaves the body at least three-fourths in trance. And if you w
Resource name: /E-Library/Disciples/Nolini Kanta Gupta/English/The Yoga of Sri Aurobindo Part - 8/Choosing to do Yoga.htm
THE YOGA OF SRI AUROBINDO I TO THE CHILDREN OF THE ASHRAM CHOOSING TO DO YOGA To do Sri Aurobindo's Yoga means to seek to transform oneself integrally, to have this single aim in one's life: that alone exists, nothing else. You feel it in yourself whether you want it or not. If you do not, you can have a life of good will, service, understanding; you can work in many other ways. But between that and doing Yoga there is a great difference. To do Yoga you must want it consciously, you must know first of all what it is,—know what it is and then take the resolution. And once the resolution is taken you must waver no more.
Resource name: /E-Library/Disciples/Nolini Kanta Gupta/English/The Yoga of Sri Aurobindo Part - 8/Publisher^s Note.htm
-002_Publisher^s Note.htm PUBLISHERS' NOTE The writings included in this volume, like those in the three preceding volumes of the series, are based on talks given by the Mother to the young children of Sri Aurobindo Ashram. They were originally published in Journals connected with the Ashram, during the years 1955—1956.
Resource name: /E-Library/Disciples/Nolini Kanta Gupta/English/The Yoga of Sri Aurobindo Part - 8/On Food.htm
ON FOOD I believe the primitive man was very near to the animal. He lived more by instinct than by intelligence. He ate when he was hungry without any kind of fixed rule. He might have had his own tastes and preferences, we do not know much about it; but we know that he lived much more physically, much less mentally or even vitally as now. Originally very material in nature, much like the animal, man in the course of his progress through centuries or millenniums became more and more mental, more and more vital. And as he grew more mental and more vital, refinement became possible, the intelligence increased, but the possibility too of perversion and deformation. It
Resource name: /E-Library/Disciples/Nolini Kanta Gupta/English/The Yoga of Sri Aurobindo Part - 8/The Mind^s Bazar.htm
-010_The Mind^s Bazar.htm THE MIND'S BAZAR You can't imagine what a bazar there is in the head. It is something terrible. If you look truly objectively at what passes there you will be shocked. You have then to put it in order, see into it clearly and arrange; you have to note that two contradictory ideas do not run together on parallel lines. I know a considerable number of persons who shelter in their head contrary ideas, not at all synthesised— there is no question of synthesis here—but cohabiting like two brothers engaged in eternal quarrels and contradictions, that is to say, the two ideas cannot live together, unless you lift them up and reconcile and unify in a higher and wider view;