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 inter-communicate. Each stands as a solitary island, all together forming the vast archipelago of the universe. This is a position; no doubt, that can be acquir

Record of World-History ALL that has happened upon earth, everything from the beginning of creation till now, everything without exception has been recorded somewhere in some particular world or region of consciousness. All that man has thought, his researches and discoveries, his findings and conclusions are kept intact, carefully stored. If you want to know anything of the past history of the earth, the happening at a particular time and place, you have simply to transplant yourself into that world and look into the records. It is a very curious place, something like a vast library. It consists of an infinite number of cells, as it were, each containing all info

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, anyone 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 various ways

Divine Justice Why do people receive force from the Divine even when He knows that they are not sincere? Yau must understand once for all that the Divine, when he acts is not moved by human notions. Possibly he does things even without what we call reason. In any case the reasons are not of the human kind; above all, the Divine has not that sense of justice which man has. For example, when you see a man full of greed for money, trying to cheat people just for the sake of getting a few rupees, your idea of justice cries out that such a man should be deprived of all money, he must be reduced to poverty. But actually you find things happening to the contrary. Alt

Mind, Origin of Separative Consciousness THE world is one, indissolubly and solidly one: no part can be separated from any other. Any action anywhere affects the whole and nothing can be moved even by a hair's breadth without changing the entire balance. Each element literally lives, moves and has its being in every other and the totality is a rigidly unified mass. If it is so, then there arises a difficulty, a dilemma. For the world to progress at all, under the circumstances, it must progress as a whole, en masse; it cannot progress piecemeal. The totality must advance in order that each element may progress and each element must advance so that

-004_Sri Aurobindo^s Gita.htm Sri Aurobindo's Gita THE supreme secret of the Gita, rahasyam uttamam, has presented itself to diverse minds in diverse forms. All these however fall, roughly speaking, into two broad groups of which one may be termed the orthodox school and the other the modem school. The orthodox school as represented, for example, by Shankara or Sridhara, viewed the Gita in the light of the spiritual discipline more or less current in those ages, when the purpose of life was held out to be emancipation from life, whether through desireless work or knowledge or devotion or even a combination of the three. The Modern School, on the other hand, re­presented by Bankim in Bengal and more

Lines of the Descent of Consciousness 1 THE world has been created by a descent of consciousness; it maintains itself, it proceeds and develops through a series of descents. In fact, creation itself is a descent, the first and original one, the descent of the supreme Reality into Matter and as Matter. The supreme Reality – the fount and origin of things and even that which is beyond – although essentially something absolute, indescribable, ineffable, indeterminable, has been, for purposes of the human understanding, signalised as a triune entity of Existence, Consciousness and Bliss. That is to say, first of all, it is, it exists always and fo

PART FOUR The Divine Man THE core of Sri Aurobindo's teaching, the central pivot on which his Yoga and his work rest is the mystery of the Divine Descent-Spirit descending into Matter and becoming Matter, God coming down upon earth and becoming human, and as a necessary and inevitable consequence, Matter rising and being transformed into Spirit and man becoming God and Godlike. This is a truth, a fact of creation – giving the whole clue to the riddle of this world – that has not been envisaged at all in the past or otherwise overlooked and not given the value and importance that it has. Poets and seers, sages and saints along with common men from the very birth of hum

Body, the Occult Agent THE body has an individuality of its own. It is an organised formation and acts as a whole in each and all its parts. The human body is, par excellence, such a formation; for it is moved and controlled by the consciousness which overshadows or informs it, which is its master, whose will it executes scrupulously. The body is an epitome of the world. It encases within its frame the whole world, particularly the earth – earth itself being an epitome of the world – on a miniature scale, the mikros reproducing all the features and characters of the makros. Such being the case, a wholly conscious body governed and inspired by the supreme Consciousne

How to get Rid of Troublesome Thoughts THERE are several ways and also it depends upon the case. The first and the easiest way is to think of something else. Concentrate your attention upon a subject which has nothing to do with what troubles you. You can read something interesting or take up a work that demands care and consideration. Something creative would be more effective; writers and artists, for example, when they are engaged in their particular occupation forget everything else, their whole mind is engrossed in that one matter. But, of course, once the work is done, the trouble begins again, if one has not learnt to control the t40ughts in the m