Introduction It is the hour and the moment when we need the guidance of the Supreme Master who having tested and experienced every step in evolution by His Yoga (tapasya), that silent actionless impersonal will which He has set here can at last be delivered to the aspiring and suffering humanity. No political leader, no demigod, no second-hand knowledge, no statesman or ascetic sannyasi or religious leader can bring about the true change. We are in the hands of the Supreme Power and are merely instruments of it, and nothing more. Meanwhile man, half-conscious, god-fearing creature, has been pushed by Ignorance (Avidya), the play of the multiplicity. He has c

THE SECRET OF MATERIAL CREATION Matter is not everything and analysis is not everything. By material analysis you can prove that man is nothing but a conglomeration of animalcules, and so materialism with an obstinate and learned silliness persists in asseverating; but man will never consent to regard himself as a conglomeration of animalcules, because he knows that he is more. He looks beyond the analysis to the synthesis, beyond the house to the dweller in the house, beyond the parts to the force that holds the parts together. So with the Air, which is only one of the manifestations of Matariswun proper to this earth, one of the houses in which he

ELEMENTAL EVOLUTION THE FORMS OF MATTER — THE FIVE ELEMENTS But the Matter that we see and sense is only an outermost sheath and coating; behind it are other subtler degrees of physical substance which are less dense with the atomic nescience and it is easier for Life and Mind to enter into them and operate. If finer invisible physical layers or couches did not exist supporting this gross visible physical world, that world could not abide; for then the fine operations of transmission between Spirit and Matter [could not] be executed at all and it is these that render the grosser visible operations possible. The evolution would be impossible; life and mind an

BECOMING MORE CONSCIOUS In the ordinary life people accept the vital movements, anger, desire, greed, sex, etc. as natural, allowable and legitimate things, part of the human nature. Only so far as society discourages them or insists to keep them within fixed limits or subject to a decent restraint or measure, people try to control them so far as to conform to the social standard of morality or rule of conduct. Here, on the contrary, as in spiritual life, the conquest and complete mastery of these things is demanded, that is why the struggle is more felt, not because these things rise more strongly in sadhaks than in ordinary men, but because of the intensi

-006_Sri Aurobindo^s Vision.htm Sri Aurobindo's message is clear: What Science could not provide India offers, Brahman for the eternal goal, Yoga for the means of perfection, dharma (swabhavaniyatam karma) for the rational yet binding law of conduct. Therefore, because it has something by which humanity can be satisfied & on which it can found itself, the victory of the Indian mind is assured. 2 Undoubtedly, for practical purposes the West is right; since only by establishing ourselves on such an assured foundation can we work with the utmost effectiveness and make the most of what we know. But in order that the victory may not be slow & stumbling in its progress and imperfect in its ful

References 1. Essays on the Gita, p. 562 2. Essays Divine and Human, p. 64 3. Essays Divine and Human,p. 65 4. Essays Divine and Human, p. 64 5. TheKarmayogin,p.24-25 6. The Karmayogin,p.27-28 7. The Renaissance in India, p. 155 8. Isha Upanishad,p.374 9. Bande Mataram,p. 397-98 10. The Karmayogin,p.l84,187 11. Kena Upanishad, p. 22 12.The Life Divine.p. 889-90 13. Isha Upanishad,p. 375 14. Autobiographical Notes, p. 233 15. IshaUpanishad,p.90-91 16. Letters on Yoga, p. 158 17. The Mother, On Education, p. 249 18. Essays in Philosophy and Yoga, p. 509-11 19. BandeMataram, p.895 20. Ear

Health and Happiness Stepping stone towards Light A preliminary and preparatory introduction to Sri Aurobindo's yoga The Gita is a book that has worn extraordinarily well and it is almost as fresh and still in its real substance quite as new, because always renewable in experience, as when it first appeared in or was written into the frame of the Mahabharata. It is still received in India as one of the great bodies of doctrine that most authoritatively govern religious thinking and its teaching acknowledged as of the highest value if not wholly accepted by almost all shades of religious belief and opinion. Its influence is not merely philosophi

FOREWORD We are passing through an age of paradox. We have built up magnificent cities and at the same time terrible weapons to destroy them; we have achieved great speed, still we have no time for relaxation; we have invented numerous devices to serve us, yet we suffer from anxiety and tension; we have elegant houses, but broken homes inside; we have achieved greater longevity, but old age is an unbearable burden; last but not the least, we have built up a wonderful medical network, yet hitherto unknown new diseases are stalking us. Does somewhere in our being there remain hidden an undetected element of disharmony? It seems we have been too much conscious of our

    References        1. Essai sur la Guîtâ, p. 619       2. Essays Divine andHuman,       3. Essays Divine and Human,       4. The Karmayogin,       5. The Karmyogin,       6. Les Fondements de la Culture indienne,       7. Isha Upanishad,       8. Bande Mataram,       9. The Karmayogin,       10. Kena Upanishad,       11. La Vie Divine, p. 908       12. Isha Upanishad,       13. Lettres sur la Yoga, vol. 1, p. 184       14. Early Cultural Writings,       15. La Mère, Education,       16. Essays in Philosophy and Yoga,       17.

VIDYA ET AVIDYA   La Connaissance de l'unité et la connaissance de la multiplicité     Il y a deux façons de considérer l'univers. On peut supposer, avec la science moderne, et nous fondant sur la connaissance de la multiplicité (Avidya), que la matière est l'origine, la source de toutes choses. On étudiera tout comme un processus de l'évolution matérielle. Si cette hypothèse est avérée, comment expliquerons-nous l'apparition du mental, de la vie et de l'Esprit ? S'il n'y avait aucune force consciente derrière les opérations de la matière, celle-ci ne connaîtrait que sa propre existence statique.       L'autre approche se fo