4315
results found in
116 ms
Page 335
of 432
Resource name: /E-Library/Works of Sri Aurobindo/English/CWSA/Letters On Yoga-I/Specific Avatars and Vibhutis.htm
Chapter Two
Specific Avatars and Vibhutis
The Ten Avatars as a Parable of Evolution
Avatarhood would have little meaning if it were not connected
with the evolution. The Hindu procession of the ten Avatars is itself, as it were, a parable of evolution. First the Fish Avatar,
then the amphibious animal between land and water, then the land animal, then the Man-Lion Avatar, bridging man and animal, then man as dwarf, small and undeveloped and physical but containing in himself the godhead and taking possession of
existence, then the rajasic, sattwic, nirguna Avatars, leading the human development from the vital rajasic to the sattwic mental man and ag
Resource name: /E-Library/Works of Sri Aurobindo/English/CWSA/Letters On Yoga-I/The Physical Consciousness.htm
Chapter Eight
The Physical Consciousness
The Physical Consciousness and Its Parts
The physical consciousness is that part which directly responds
to physical things and physical Nature, sees the outer only as real, is occupied with it
—not like the thinking mind with
thought and knowledge, or like the vital with emotion, passion, subtler satisfaction of desire. If this part is obscure, then it is
difficult to bring into it the consciousness of deeper or spiritual things, feelings etc. even when the mind or the vital are after
these deeper things.
*
You ask whether the mind and vital do not come in the way as well as the
Chapter Six
The Mind
Mind in the Integral Yoga and in Other Indian Systems
The "Mind" in the ordinary use of the word covers indiscriminately the whole consciousness, for man is a mental being and mentalises everything; but in the language of this Yoga, the
words mind and mental are used to connote specially the part of the nature which has to do with cognition and intelligence,
with ideas, with mental or thought perceptions, the reactions of thought to things, with the truly mental movements and
formations, mental vision and will etc. that are part of his intelligence. The vital has to be carefully distinguished from mind,
even though it has a mind elem
Resource name: /E-Library/Works of Sri Aurobindo/English/CWSA/Letters On Yoga-I/The Parts of the Being and the Planes of Consciousness.htm
Part Two
The Parts of the Being
and the Planes of Consciousness
Section One
The Organisation of the Being
Chapter One
The Parts of the Being
Men Do Not Know Themselves
Men do not know themselves and have not learned to distinguish the different parts of their being; for these are usually lumped
together by them as mind, because it is through a mentalised perception and understanding that they know or feel them;
therefore they do not understand their own states and actions, or, if at all, then only on the surface. It is part of the foundation of
Yoga to become conscious of
Resource name: /E-Library/Works of Sri Aurobindo/English/CWSA/Letters On Yoga-I/The Self or Atman.htm
Chapter Four
The Self or Atman
The Self
It [the self] is being, not a being. By self is meant the conscious
essential existence, one in all.
*
The self is the Divine itself in an essential aspect; it is not a portion. There is no meaning in the phrase "not even a portion"
or "only an aspect". An aspect is not something inferior to a portion.
*
Do you not know what "essential" means? There is a difference between the
essence of a thing which is always the same and its formations and
developments which vary. There is, for instance, the essence of gold and
there are the many forms which gold can ta
Resource name: /E-Library/Works of Sri Aurobindo/English/CWSA/Letters On Himself And The Ashram/Help from the Guide.htm
Section Two
Help and Guidance
Help from the Guide
Satsanga
It is a traditional belief that satsanga has great effect — the
nearness or the personal contact of a spiritual person is supposed to produce great benefit to those who are in his company. How is it then that your earliest companions here did not derive any benefit from your company?
I don't know that the theory of satsanga can be taken so rigorously as that. Company always has an effect, but it may be
less or more or even for the most part nullified by things in the person's own consciousness or nature or by other a
Resource name: /E-Library/Works of Sri Aurobindo/English/CWSA/Letters On Himself And The Ashram/The Terminology of His Writings.htm
The Terminology of His Writings
Spiritual and Supramental
Krishnaprem has always complained (and quite naturally) that it was difficult to get the right meaning of the "technical terms"
used by you. . . . Of course a full expounding of the difference between Spiritualisation and Supramentalisation would
fatten into a volume, but is it not possible just to indicate why the one is called partial transformation and the other
complete transformation? Also in what way the supramental consciousness-force is not identical with the spiritual.
If spiritual and supramental were the same thing, then all the sages and devotees
Resource name: /E-Library/Works of Sri Aurobindo/English/CWSA/Letters On Himself And The Ashram/The Ashram and the Outside World.htm
Section Two
The Practice of Yoga in the Ashram
and the Outside World
The Ashram and the Outside World
Pressure of the Environment
Is it possible that thoughts and suggestions come to sadhaks from people in the town who think about us in a critical or
hostile way?
It is not only likely but certain that it happens. The pressure of
the environment is always there and it becomes more effective for suggestion if there are any in the Asram itself who are accustomed to mix and receive freely the impacts of the people there.
20 May 1933
*
Some boys
Resource name: /E-Library/Works of Sri Aurobindo/English/CWSA/Letters On Himself And The Ashram/General Remarks on the Sadhana of the 1930s.htm
General Remarks
on the Sadhana of the 1930s
"A Far Greater Truth"
In a letter dated November 1928, you speak of "a far greater
Truth than any yet realised on the earth". Does this mean that the realisation of the Divine which this world is witnessing at
present in the person of Sri Aurobindo eclipses the Light of all the previous Divine Descents of which humanity is aware?
Or, is it to be construed as meaning that Sri Aurobindo does not call himself the Avatar but the Divine, having realised the
Divine on earth?
"A far greater Truth" has nothing to do with Avatarhood or
anything of the kind. I meant by it the
Resource name: /E-Library/Works of Sri Aurobindo/English/CWSA/Letters On Himself And The Ashram/Therapeutic Force and Healing.htm
Therapeutic Force and Healing
Spiritual Force and the Body
It is a pity that X could not write all this time. Formerly when she wrote often she used to get better after writing. It is also a pity
that she has been told by the doctors that she is not going to live; even if it is true, such a thing should not be told unless in case
of necessity (which does not exist in her case), for it takes away much of the power of resistance and diminishes what chances
of cure and survival there were. X's physical destiny has always been against her but this is a thing that
can be cancelled if one
can have sufficient fai