India becomes free onAurobindo's birthday

Daily Dose of Inspirations from the Words of Sri Aurobindo and The Mother

Justice and righteousness are the atmosphere of political morality, but the justice and righteousness of a fighter, not of the priest. Aggression is unjust only when unprovoked; violence, unrighteous when used wantonly or for unrighteous ends. It is a barren philosophy which applies a mechanical rule to all actions, or takes a word and tries to fit all human life into it."

A certain class of mind shrinks from aggressiveness as if it were sin. Their temperament forbids them to feel the delight of battle and they look on what they cannot understand as something monstrous and sinful. 'Heal hate by love', 'drive out injustice by justice', 'slay sin by righteousness' is their cry. Love is a sacred name but it is easier to speak of love than to love. The love which drives out hate is a divine quality of which only one man in a thousand is capable. A saint full of love for all mankind possesses it.... but the mass of mankind does not and cannot rise the height.

These words were written for publication in the Bande Mataram but the manuscript wasseized by the Police. The article was produced as an exhibit in the Alipore conspiracycase in May 1908. Sri Aurobindo together with about thirty others, including his brother,were charged with conspiracy to murder a British judge who had acquired notoriety for themanner in which he dealt with Indians who were brought before him. The bomb intended forthe judge, killed instead, his wife and child. Sri Aurobindo remained on remand for morethan a year. It was a period of intense reflection and meditation. He :

How then does this form of integralism compare with that of Sri Aurobindo?

There is in some of the prose Upanishads another element of vivid narrative and tradition which restores for us though only in brief glimpses the picture of that extraordinary stir and movement of spiritual enquiry and passion for the highest knowledge which made the Upanishads possible. The scenes of the old world live before us in a few pages, the sages sitting in their groves ready to test and teach the comer, princes and learned Brahmins and great landed nobles going about in search of knowledge, the king's son in his chariot and the illegitimate son of the servant-girl, seeking any man who might carry in himself the thought of light and the word of revelation, the typical figures and personalities, Janaka and the subtle mind of Ajatashatru, Raikwa of the cart, Yajnavalkya militant for truth, calm and ironic, taking to himself with both hands without attachment worldly possessions and spiritual riches and casting at last all his wealth behind to wander forth as a houseless ascetic, Krishna son of Devaki who heard a single word of the Rishi Ghora and knew at once the Eternal, the ashramas, the courts of kings who were also spiritual discoverers and thinkers, the great sacrificial assemblies where the sages met and compared their knowledge. And we see how the soul of India was born and how arose this great birth-song in which it soared from its earth into the supreme empyrean of the spirit. The Vedas and the Upanishads are not only the sufficient fountain-head of Indian philosophy and religion, but of all Indian art, poetry and literature. It was the soul, the temperament, the ideal mind formed and expressed in them which later carved out the great philosophies, built the structure of the Dharma, recorded its heroic youth in the Mahabharata and Ramayana, intellectualised indefatigably in the classical times of the ripeness of its manhood, threw out so many original intuitions in science, created so rich a glow of aesthetic and vital and sensuous experience, renewed its spiritual and psychic experience in Tantra and Purana, flung itself into grandeur and beauty of line and colour, hewed and cast its thought and vision in stone and bronze, poured itself into new channels of self-expression in the later tongues and now after eclipse reemerges always the same in difference and ready for a new life and a new creation.

Henri Cartier-Bresson's Photos of Sri Aurobindo and the Mother

The Self-born has cloven his doors outward, therefore man sees outward and not in the inner self: only a wise man here and there turns his eyes inward, desiring immortality, and looks on the Self face to face. The child minds follow after surface desires and fall into the net of death which is spread wide for us; but the wise know of immortality and ask not from things inconstant that which is constant. One knoweth by this Self form and taste and odour and touch and its pleasures and what then is here left over? The wise man cometh to know the great Lord and Self by whom one seeth all that is in the soul that wakes and all that is in the soul that dreams and hath grief no longer. He who knoweth the Self, the eater of sweetness close to the living being, the lord of what was and what will be, shrinks thereafter from nothing that is. He knoweth him who is that which was born of old from Tapas and who was born of old from the waters and hath entered in and standeth in the secret cavern of being with all these creatures. He knoweth her who is born by the life force, the infinite Mother with all the gods in her, her who hath entered in and standeth in the secret cavern of being with all these creatures. This is the Fire that hath the knowledge and it is hidden in the two tinders as the embryo is borne in pregnant women; this is the Fire that must be adored by men watching sleeplessly and bringing to him the offering. He is that from which the Sun rises and that in which it sets: and in him all the gods are founded and none can pass beyond him. What is here, even that is in other worlds, and what is there, even according to that is all that is here. He goes from death to death who sees here only difference. A Purusha no bigger than a thumb stands in man's central self and is the lord of what was and what shall be, and knowing him thenceforth one shrinks from nothing that is. A Purusha no bigger than a man's thumb and he is like a light without smoke; he is the Lord of what was and what shall be; it is he that is today and it is he that shall be tomorrow.

670 Words Essay on Sri Aurobindo Ghose - …

Daily Dose of Inspirations from the Words of Sri Aurobindo and The Mother

The goals of this essay, therefore, are to present a summary of various essential aspects of Wilber's work, hopefully in a way that makes it more accessible to those who are not already familiar with it, and then to submit these aspects to a critical comparison with specific related aspects of Sri Aurobindo's work.

Sri Aurobindo: Essay on Sri Aurobindo (1096 Words)

To give a typical example, from Integral Psychology (2000), "Like all truly great integral thinkers – from Aurobindo to Gebser to Whitehead to Baldwin to Habermas – he (Abraham Maslow) was a developmentalist." And so, one might well ask what actually remains of Sri Aurobindo after his ideas are incorporated, along with all of the other many sources that Wilber's genius has so skillfully worked into his voluminous synthesis, and what is there that is truly Wilber's?


Sri Aurobindo's teaching and spiritual method | Auroville

("Work" is used here in a dual sense: the written work of these authors, and the practical thrust, purpose, intent of their writing in the context of our actual human predicament.) For those who are familiar with both authors, there will be little that is new or unknown here.

Sri Aurobindo, the Mother, and the Integral Movement …

But the critical perspective that I hope to present should help to clarify the relationship of Wilber's writing to that of Sri Aurobindo, and it should highlight the unique contribution that each has made to their common project: the evolution of consciousness.

Sri Aurobindo's advanced world vision, the backbone of Auroville, takes one up in wider areas of self, of life, of other

Aurobindo's first political writing in 1893, was a sustained and reasoned attack on thereformism of the Congress leaders. It was a time when the educated youth of India werebecoming increasingly restive at the failure of the path of petitioning and pleading as away of achieving freedom. Education has a way of widening horizons which some teachers donot entirely anticipate. Aurobindo wrote in 1893 in the Indu Prakash: