Sadhana in the Ashram   Communal Sadhana   In respect to Yoga, what is the meaning of communal sadhana?   There is no communal sadhana. It is the individuals who do the sadhana and that creates a collective atmosphere with a character and movements of its own.   In the commune can sadhaks help each other in their sadhana?   What commune? There is no commune here, there is only a group of people who are supposed to follow the same sadhana.   In what way?   Anyone can help another if he has the capacity. It has nothing to do with a "commune".   Not living in a commune, is it possible to reach th

Remarks on European Writers on Occultism   Helena Petrovna Blavatsky   On reading La Vie de Mme Blavatsky, I had the impression that there is nothing but vital occultism in her. Her life and work are concerned mostly with the supraphysical worlds and spirits and miraculous powers and Mahatmas.   You are quite right. She was an occultist, not a spiritual personality. What spiritual teachings she gave, seemed to be based on intellectual knowledge, not on realisation. Her attitude was Tibetan Buddhistic. She did not believe in God, but in Nirvana, miraculous powers and the Mahatmas. 31 March 1936

Lights, Visions, Dreams   Sri Aurobindo's Light   If it is pale blue, it may be my colour. Pale lavender blue, pale blue but very brilliant in its own shade. 6 August 1932   *   Nowadays I see Sri Aurobindo's light for most of the time but in different forms —  sometimes like a big star, sometimes like a moon, sometimes like a flash of light. Why do I not see it in the same form?   It varies according to the circumstances. Why should it be always the same? 21 April 1933   *   Two days back in a dream I saw Sri Aurobindo coming towards me. His body

Section Three   Remarks on Himself as a Writer and on His Writings       On Himself as a Writer   Yoga and Intellectual Development   Can it be that in course of the sadhana, one may have certain intellectual or other training by the direct power of yoga? How did your own wide development come?   It came not by "training", but by the spontaneous opening and widening and perfecting of the consciousness in the sadhana. 4 November 1936   Yoga and Literary Expression   Suppose you had not studied English literature; would it be still possible for you to say something about it by Yogic experience?

Early Experiences   An Experience in England   Someone told me that it is written somewhere that you had a realisation in 1890 when you were 18. Is this true?   A realisation in 1890? It does not seem possible. There was something, though I was not doing Yoga and knew nothing about it in the year of my departure from England; I don't remember which it was but probably 1892 ­ 3 which would make 20 years, not 18. I don't remember anything special in 1890. Where did he see this written? 22 August 1936   First Experience of the Self   For, as to this "Grace", we describe it in that way because

Section Two   Sadhana in Pondicherry 1910 - 1950   The Early Years in Pondicherry 1910 - 1926   Sitting on the Path?   It is not clear what your Guru meant by my sitting on the path; that could have been true of the period between 1915 and 1920 when I was writing the Arya, but the sadhana and the work were waiting for the Mother's coming. In 1923 or 1924 I could not be described as sitting on the path, so far as the sadhana was concerned, but it may perhaps be only a metaphor or symbol for the outward form of the work not yet being ready. The statement about my having gone too high to red

Rules in the Life of the Ashram   No Fixed Rules   The Asram, not being a public institution, has no prospectus or fixed set of rules. It is directed by the Mother according to what she sees to be necessary for each individual and for the work as a whole. 19 March 1930   *   I request you to furnish me with the rules and regulations necessary for becoming a member of the Ashram.   Tell him that there are no public rules and regulations for the Asram, as it is not a public institution.1 Only some of Sri Aurobindo's disciples who are considered ready or called to the Asram life are admitted. At

Heredity, Past Lives, Astrology   Heredity and Past Lives   It is true that we bring most of ourselves from past lives. Heredity only affects the external being and all the effects of heredity are not accepted, only those that are in consonance with what we are to be or not preventive of it at least. I may be the son of my father or mother in certain respects, but most of me is as foreign to them as if I had been born in New York or Paraguay. 3 June 1935   Speculations about His Past Lives   It is reported that you were Kalidasa and Shakespeare. I suppose it is true, at least regarding Kalidasa —  isn't it?   As to the report, who is t

Darshan   Admission to Darshan   Write that usually Sri Aurobindo sees on these days only his disciples, whether those residing in the Asram or those who come to him from outside, and a few others who are either connected in some way with the Asram, its work or its members or else are given permission for special reasons. Permission is not given to all who would like to come, as that would mean an impossible number and it would besides entirely break the principle of Sri Aurobindo's retirement.1 5 February 1930   *   You can write to him that he can have permission for himself and his wife —  but f

Remarks on the World Situation 1933 - 1949   Intellectual Idealists, World Events and the New Creation   I cannot persuade myself that all the things that are happening —  including the triumph of the British policy and deterioration of Gandhi's intellect —  are meant for the best. . . . Bengal is now benighted and there is no sign of light anywhere. Tagore too has just written an article of despair in which he forebodes gloomily an end of the world, pralaya-kalpānta, as perhaps the quickest and most satisfactory solution to the mess we are in. Add to this my own lack of devotion and faith. . . . I do sometimes even