Sri Aurobindo

Sri Aurobindo
Sri Aurobindo in 1916.
Religious life
Religion	Hinduism

Sri Aurobindo (Template:Lang-bn Sri Ôrobindo) (August 15, 1872–December 5, 1950) was an Indian nationalist and freedom fighter, poet, philosopher, and yogi. He joined the movement for India's freedom from British rule and for a duration (1905-1910), became one of its most important leaders, before turning to developing his own vision and philosophy of human progress and a spiritual path which he termed Integral Yoga. He wrote over a hundred poems, many plays and several books during his life.

The Times Literary Supplement wrote of Aurobindo:

"In fact, he is a new type of thinker, one who combines in his vision the alacrity of the West with the illumination of the East. To study his writings is to enlarge the boundaries of one's knowledge... He is a yogi who writes as though he were standing among the stars, with the constellations for his companions".

The central theme of Sri Aurobindo's vision is the evolution of life into a "life divine". In his own words:

"Man is a transitional being. He is not final. The step from man to superman is the next approaching achievement in the earth's evolution. It is inevitable because it is at once the intention of the inner spirit and the logic of Nature's process".

The principal writings of Sri Aurobindo include, in prose, The Life Divine, The Synthesis of Yoga, Secrets of the Vedas, Essays on the Gita, The Human Cycle, The Ideal of Human Unity, Renaissance in India and other essays, Supramental Manifestation upon Earth, The Future Poetry, Thoughts and Aphorisms and several volumes of letters. In poetry, his principal work is "Savitri - a Legend and a Symbol" in blank verse.

Early life and Youth

Sri Aurobindo was born Aurobindo Ghose in Kolkata (Calcutta), India, on 15 August, 1872 to Dr. K. D. Ghose and Swarnalata Devi. Ghose is pronounced and often written as "Ghosh" (Aurobindo's name often appears as "Arabindo Ghosh" in British records). Dr. Ghose was the District Surgeon of Rangapur, Bengal, when Aurobindo was born. He chose the name Aurobindo, which as written in Sanskrit means Lotus. Aurobindo's mother Swarnalata was daughter of famous Brahmo religious and social reformer, Rajnarayan Basu. Dr. Ghose later added the middle name Akroyd, to honour his friend Annette Akroyd.

Aurobindo spent his first five years at Rangapur, where his father had been posted since October 1871. Dr. Ghose, who had previously lived in Britain and studied medicine at King's College, Aberdeen, was determined that his children should have an English education and upbringing free of any Indian influences. In 1877, He therefore sent the young Aurobindo and his siblings to the Loreto Convent school in Darjeeling.

England

Aurobindo spent two years at Loreto convent. In 1879, Aurobindo and his two elder brothers Manmohan and Benoybhusan were taken to Manchester, England for a European education. The brothers were placed in the care of a Rev. and Mrs. Drewett. Rev. Drewett was an Anglican clergyman, who Dr. Ghose knew through his British friends at Rangapur. The Drewetts tutored the Ghose brothers privately. The Dewitts had been asked to keep the tutions completely secular and to make no mention of India or its culture.
In 1884, Aurobindo joined St Paul's School. Here he learned Greek and Latin, spending the last three years reading literature, especially English Poetry. Dr. K. D. Ghose had aspired that his sons should pass the prestigious ICS, but in 1889 it appeared that of the three brothers, only young Aurobindo had the chance of fulfilling his father's aspirations, his brothers having already decided their future careers. To become an ICS official, students were required to pass the difficult competitive examination, as well as study at an English university for two years under probation. With his limited financial resources, The only option Aurobindo had was to secure a scholarship at an English university, which he did by passing the scholarship examinations of King's College, Cambridge University. He stood first at the examination.. He also passed the written examination of ICS after a few months, where he was ranked 11th out of 250 competitors. He spent the next two years at the King's College.
By the end of two years of probation, Aurobindo became convinced that he did not want to serve the British, he therefore failed to present himself at the horse riding examination for ICS, and was disqualified for the Service. At this time, the Maharaja of Baroda, Sayajirao Gaekwad III was travelling England. One of Aurobindo's professors and well-wishers secured for him a service in Baroda State Service and arranged a meeting between him and the prince. He left England for India, arriving there in February, 1893.[6]

Baroda

In Baroda, Aurobindo joined the state service, working first in the Survey and Settlements department, later moving to the Department of Revenue and then to the Secretariat, writing speeches for the Gaekwad. At Baroda, Aurobindo engaged in a deep study of Indian culture, teaching himself Sanskrit, Hindustani and Bengali, all things that his education in England had withheld from him. Because of the lack of punctuality at work resulting from his preoccupation with these other pursuits, Aurobindo was transferred to the Baroda College as a teacher of French, where he became popular because of his unconventional teaching style. He was later promoted to the post of Vice-Principal. He published the first of his collections of poetry, The Rishi from Baroda. He also started taking active interest in the politics of India's freedom struggle against British rule, working behind the scenes as his position at the state of Baroda barred him from overt political activity. He linked up with resistance groups in Bengal and Madhya Pradesh, while travelling to these states. He established contact with Lokmanya Tilak and Sister Nivedita. He also arranged for the military training of Jatin Banerjee in the Baroda army and then dispatched him to organise the resistance groups in Bengal. He was invited by K.G. Deshpande who was in charge of the weekly Induprakash and a friend from his days in Cambridge to write about the political situation. Aurobindo started writing a series of impassioned articles under the title New Lamps for the Old pouring vitriol on the Congress for its moderate policy. He wrote:

"Our actual enemy is not any force exterior to ourselves, but our own crying weaknesses, our cowardice, our selfishness, our hypocrisy, our purblind sentimentalism"

further adding:

"I say, of the Congress, then, this, - that its aims are mistaken, that the spirit in which it proceeds towards their accomplishment is not a spirit of sincerity and whole-heartedness, and that the methods it has chosen are not the right methods, and the leaders in whom it trusts, not the right sort of men to be leaders; - in brief, that we are at present theblind led, if not by the blind, at any rate by the one-eyed."

The Congress which practised more mild and moderate criticism itself, reacted in a way which frightened the editors of the paper who asked Aurobindo to write about cultural themes instead of Politics. Aurobindo lost interest in these writings and the series was discontinued.

Freedom Struggle and Politics

Aurobindo’s observable political career lasted only four years, from 1906 to 1910. Though he had been active behind the scene surveying, organizing and supporting the nationalist cause, ever since his return to India, especially during his excursions to Bengal. This period of his activity from 1906-1910 saw a complete transformation of India's political scene. Before Aurobindo began publishing his views, the Congress was an annual debating society whose rare victories had been instances of the empire taking a favourable view to its petitions. By the time Aurobindo left the field, the ideal of political independence had been firmly ingrained into the minds of people, and nineteen years later, it became the official raison d'etre of the Congress.

This change was affected by the advent of the aggressive nationalist thought of Lokmanya Tilak who declared that swaraj was his birthright and Bipin Chandra Pal who demanded "complete autonomy" from Britain. However none went as far as Aurobindo in articulating the legitimacy and necessity of complete independence. He "based his claim for freedom for India on the inherent right to freedom, not on any charge of misgovernment or oppression". He wrote :

"Political freedom is the life-breath of a nation. To attempt social reform, educational reform, industrial expansion, the moral improvement of the race without aiming first and foremost at political freedom, is the very height of ignorance and futility. The primary requisite for national progress, national reform, is the habit of free and healthy national thought and action which is impossible in a state of servitude."

Beginnings

Aurobindo had become contemptuous of the British rule in India since his days as a student in England. While at the beginning of Aurobindo's educational career, his father had been a believer in the superiority of the British People, by the time Aurobindo was nearing the end of his education in England, Dr. Ghose started mailing Aurobindo newspaper clips of atrocities unleashed by the British on the Indian people. While at King's college, Aurobindo was drawn to Irish nationalists such as Charles Stewart Parnell. He wrote, in praise of Parnell :

"Patriots, behold your guerdon! This man found

Erin, his Mother, beaten, chastised, bound,
Naked to imputation poor, denied,

While alien masters held her house of pride"

This personification of the subjugated nation as the Mother in chains, was a recurring theme in Aurobindo's writings and would later come to galvanize a generation of Indian revolutionaries. From his observations of the British Politics, Aurobindo became convinced that India had little hope from the British Parliament. While in London he joined up with a society of revolutionaries called "Lotus and Dagger" who were committed to overthrowing the British. His activities in England though, were inconsequential. After his return to India, he started working to bring about a revolutionary change in the political situation in India.

He came to believe that the only way to free India from the British yoke was that the common people and not just the elite that composed the erstwhile Congress, should embark upon a total revolution. Aurobindo espoused a threefold approach to this end :

1. To conduct secret revolutionary propaganda and develop organizations to prepare for an armed revolution.
2. To spread the idea of revolution and prepare the entire nation for independence.
3. To organise the people for non-cooperation and passive resistance against foreign rule.

At the beginning of 20th century Bengal had become the central hub for voices against the British Rule and during his vactions to meet his family in Bengal, Aurobindo came in contact with many who shared his views. Aurobindo became inspired by the story of Bankim's novel Anandamath, and with his younger brother Barin considered a plan for a national uprising of spiritually and martially trained sannyasis. He published a blueprint for such a training facility called "Bhawani Mandir" (or Bhawani's temple) [7]. This plan and its logistics were later taken over by Barin when Aurobindo devoted himself to the mainstream of Politics. When the first Partition of Bengal was announced in 1905, Aurobindo took an extended leave from the college in Baroda and went to Bengal to participate in anti-British activities.

Anushilan Samiti and Jugantar Party

Main article: Anushilan Samiti

Main article: Jugantar

Anushilan Samiti was founded as an attempt to organize Bengali youth through a program of physical fitness and spiritual training for a nationalist program. This concept is rooted in Shakta philosophy. By 1902, Calcutta had three societies working under the umbrella of Anushilan Samity, a society earlier founded by a Calcutta barrister by the name of Pramatha Mitra. These included Mitra's own group, another led by a Bengali lady by the name of Sarala Devi, and a third one led by Aurobindo Ghosh. The Anushilan Samiti had Aurobindo and Deshabandhu Chittaranjan Das as the vice-presidents, Suren Tagore the treasurer. Jatindra Nath Banerjee (Niralamba Swami), Bagha Jatin, Bhupendra Nath Datta (Swami Vivekananda's brother), Barindra Ghosh were among other initial leaders. By 1905, the work of Aurobindo and his brother Barin Ghosh allowed Anushilan Samity to spread through Bengal.

Aurobindo provided the ideological foundation to the ultra-radical Jugantar party, as an offshoot of the Anushilan Samiti. The party was founded by Barin and Bhupendra Nath Datta. Among the operational aims of this society was to sensitize and stimulate the disaffected youth of Bengal to the nationalist cause.

Bande Mataram

Main article: Bande Mataram (publication)

The views of Tilak, Aurobindo and other aggressive nationalists, being radically different from those of the moderates, created fissures in the Congress and the debate for its future direction and control spilled into the public domain. To take the extremists' view to the public, Bipin Chandra Pal had founded the nationalist Bengali newspaper Bande Mataram (spelt and pronounced as Bônde Matôrom in the Bengali language). Pal invited Aurobindo to become its editor along with Pal. Pal after a few issues discontinued contributing to the paper. The paper rapidly became a major success. and the radical views finally found a popular voice. But as a result of its popularity and open espousal of aggressive methods, the paper came into frequent confrontation with the Raj.
In 1907 the British Government decided to prosecute the group behind Bande Mataram, for its constant propaganda against British rule. Notices were served for using language which was a "direct incentive to violence and lawlessness."
On August 16, Aurobindo was sought for arrested by the Police. Aurobindo courted arrest and was released on monetary sureties. The sensational act and the events surrounding the arrest were seen as an episode of defiance against the empire and turned him into a national celebrity. Provincial and National press showered lavish praise on Aurobindo.Tagore wrote: "Rabindranath, O Aurobindo, bows to thee! O friend, my country's friend, O Voice incarnate, free, Of India's soul....The fiery messenger that with the lamp of God hath come...Rabindranath, O Aurobindo, bows to thee".

The prosecution was unable to establish that Sri Aurobindo was the editor of the paper and he was acquitted. Pal was sentenced to six months in prison for declining to depose. After the Bande Mataram Case, Sri Aurobindo became the recognised leader of aggressive nationalism in Bengal.

National Education

His views on national education also frequently brought him in conflict with the moderates of Congress. But Aurobindo along with Rabindranath Tagore, Raja Subodh Chandra Mullick and Brajendra Kishore Roychowdhury decided that they would protest the partition of Bengal by setting up an institution that would challenge British rule by offering education to the masses 'on national lines and under national control'. The Bengal National College was set up with Aurobindo as its first principal.
In 1907 he attended a convention of Indian nationalists where he was seen as the new leader of that movement.

Alipore Bomb Case

Main article: Alipore bomb case

The British had been keeping tabs on activities of Barin and Aurobindo since the Bande Mataram episode. On 30th April 1908, Khudiram Bose and Prafulla Chaki, members of Barin's group, attempted to bomb Magistrate Kingsford's carriage in Alipore. They failed to discern between the identical carriages of the party and the bombs instead landed in the wrong carriage, killing two british women, the wife and daughter of another barrister. The British reaction was swift, with 33 suspects being rounded up within the next two days. Barin and Aurobindo were also arrested and put into prison. The ensuing trial lasted for a year. Aurobindo was acquitted. Khudiram Bose was found guilty and later hanged. Barin was sentenced to death, but this sentence was later commuted to life imprisonment (He was released in 1920). Aurobindo came out of prison and delivered the famous Uttarpara Speech. A few months after the end of his incarceration, and few other anti-british activities, Aurobindo retired from active politics and sailed to Pondicherry, where he would spend the rest of his life.

Conversion from politics to spirituality

Aurobindo's conversion from political action to spirituality occurred gradually. Aurobindo had been influenced by Bankim's Anandamath. In this novel, the story follows a monk who fights the soldiers of the British East India Company. When in Baroda, Aurobindo and Barin had considered the plan of a national uprising of nationalist sannyasis against the empire . Later when Aurobindo got involved with Congress and Bande Mataram, Barin had continued to meet spiritualists for recruitment for such a plan. In 1907, Barin introduced Aurobindo to Vishnu Bhaskar Lele, a Maharashtrian yogi.
Aurobindo had been engaged in yogic discipline for years, but disturbances to his progress following the recent events surrounding the Congress had put him in the need of consulting a yogi. After attending the Surat session of the Congress in 1907, Aurobindo met Lele in Baroda. This meeting led him to retire for three days in seclusion where, folloing Lele's instruction, Aurobindo had his first major experience, called nirvana - a state of complete mental silence free of any thought or mental activity. Later, while awaiting trial as a prisoner in Alipore Central Jail in Kolkata Aurobindo had a number of mystical experiences. Sri Aurobindo claimed to have been visited in his meditations by Swami Vivekananda, who guided Sri Aurobindo in important aspects of his yoga.
Sri Aurobindo later said that while imprisoned he saw the convicts, jailers, policemen, the prison bars, the trees, the judge, the lawyers as different forms of one godhead, Krishna.

The trial ("Alipore Bomb Case, 1908") lasted for one full year, but eventually Sri Aurobindo was acquitted. After his acquittal, he made the famous Uttarpara Speech[8]. Afterwards Aurobindo started two new weekly papers: the Karmayogin in English and the Dharma in Bengali. However, it appeared that the British government would not tolerate his nationalist program as Lord Minto wrote about him: "I can only repeat that he is the most dangerous man we have to reckon with."

Sought again by the Indian police, he was guided to the French settlements, and on April 4, 1910 he finally found refuge with other nationalists in the French colony of Pondicherry.

Philosophical and spiritual writings

Template:Integral thoughtIn 1914, after four years of concentrated yoga at Pondicherry (now Puducherry), Sri Aurobindo launched Arya, a 64 page monthly review. For the next six and a half years this became the vehicle for most of his most important writings, which appeared in serialised form. These included The Life Divine, The Synthesis of Yoga, Essays on The Gita, The Secret of The Veda, Hymns to the Mystic Fire, The Upanishads, The Foundations of Indian Culture, War and Self-determination, The Human Cycle, The Ideal of Human Unity, and The Future Poetry. Sri Aurobindo however revised some of these works before they were published in book form.

Somewhat later, he wrote an essay The Mother which was published in 1928 in booklet form. It also included passages from his letters that could provide essentials of the Integral Yoga. In the main essay, Sri Aurobindo wrote about the Divine Mother, the consciousness and force of the Supreme, and about the "Four great Aspects of the Mother, four of her leading Powers and Personalities (which) have stood in front in her guidance of the Universe and her dealings with the terrestrial play..." He also wrote about the conditions to be fulfilled by the "Sadhaka" or practitioner of the yoga in order to be receptive to the Mother's Grace. He explained his view of money and wealth: "Money is a sign of universal force, and this force in its manifestation on earth works on the vital and physical planes and is indispensable to the fullness of outer life. In its origin and its true action it belongs to the Divine. But like other powers of the Divine it is delegated here and in the ignorance of the lower Nature can be usurped for the uses of the ego or held by Asuric influences and perverted to their purpose."

For some time afterwards, Sri Aurobindo's main literary output was his voluminous correspondence with his disciples. His letters, most of which were written in the 1930s, numbered in the several thousands. Many were brief comments made in the margins of his disciple's notebooks in answer to their questions and reports of their spiritual practice—others extended to several pages of carefully composed explanations of practical aspects of his teachings. These were later collected and published in book form in three volumes of Letters on Yoga. In the late 1930s, Sri Aurobindo resumed work on a poem he had started earlier—he continued to expand and revise this poem for the rest of his life. It became perhaps his greatest literary achievement, Savitri, an epic spiritual poem in blank verse of approximately 24,000 lines.

Although Sri Aurobindo wrote most of his material in English, his major works were later translated into a number of languages, including the Indian languages Hindi, Bengali, Oriya, Gujarati, Marathi, Sanskrit, Tamil, Telugu, Kannada, and Malayalam, as well as French, German, Italian, Dutch, Spanish, Chinese, Portuguese, Slovene and Russian. A large amount of his work in Russian translation is also available online.

The Mother

Sri Aurobindo's close spiritual collaborator, Mirra Richard (b. Alfassa), was known as The Mother. She was born in Paris on February 21, 1878, to Turkish and Egyptian parents. Involved in the cultural and spiritual life of Paris, she counted among her friends Alexandra David-Neel. She went to Pondicherry on March 29, 1914, finally settling there in 1920. Sri Aurobindo considered her his spiritual equal and collaborator. After November 24, 1926, when Sri Aurobindo retired into seclusion, he left it to her to plan, run and build the growing Sri Aurobindo Ashram, the community of disciples that had gathered around them. Some time later when families with children joined the ashram, she established and supervised the Sri Aurobindo International Centre of Education (which, with its pilot experiments in the field of education, impressed observers like Jawaharlal Nehru). When Sri Aurobindo died in 1950, the Mother continued their spiritual work and directed the Ashram and guided their disciples. In the mid 1960s she personally guided the founding of Auroville, an international township endorsed by UNESCO to further human unity near the town of Pondicherry, which was to be a place "where men and women of all countries are able to live in peace and progressive harmony above all creeds, all politics and all nationalities." It was inaugurated in 1968 in a ceremony in which representatives of 121 nations and all the states of India placed a handful of their soil in an urn near the center of the city. Auroville continues to develop and currently has approximately 1700 members from 35 countries. The Mother also played an active role in the merger of the French pockets in India and, according to Sri Aurobindo's wish, helped to make Pondicherry a seat of cultural exchange between India and France. The Mother stayed in Pondicherry until her death on November 17, 1973. Her later years—including her myriad of metaphysical and occult experiences, and her attempt at the transformation at the cellular level of her body are captured in her 13 volume personal log known as Mother's Agenda.

Beyond Religions

One of Sri Aurobindo's main philosophical achievements was to introduce the concept of evolution into Vedantic thought. Samkhya philosophy had already proposed such a notion centuries earlier, but Aurobindo rejected the materialistic tendencies of both Darwinism and Samkhya, and proposed an evolution of spirit along with that of matter, and that the evolution of matter was a result of the former.

He describes the limitation of the Mayavada of Advaita Vedanta, and solves the problem of the linkage between the ineffable Brahman or Absolute and the world of multiplicity by positing a hitherto unknown and unexplored level of consciousness, which he called The Supermind. The supermind is the active principle present in the transcendent Satchidananda as well in the roots of evolution: a unitary level of which our individual minds and bodies are minuscule subdivisions.

Sri Aurobindo rejected a major conception of Indian philosophy that says that the World is a Maya (illusion) and that living as a renunciate was the only way out. He says that it is possible, not only to transcend human nature but also to transform it and to live in the world as a free and evolved human being with a new consciousness and a new nature which could spontaneously perceive truth of things, and proceed in all matters on the basis of inner oneness, love and light.

Evolutionary philosophy

Main article: Evolutionary philosophy of Sri Aurobindo

Sri Aurobindo argues that humankind is not the last rung in the evolutionary scale, but can evolve spiritually beyond its current limitations to a state of spiritual and supramental existence. This evolutionary existence he called a "Divine life on Earth," characterized by a spiritualized, supramental, truth-consciousness-oriented humanity.

Process of Creation and Evolution

Sri Aurobindo speaks of two central movements in the process of creation: an involution of consciousness from an original omnipresent Reality, manifesting a universe of forms, including matter; and an evolution of those material forms in creation upward toward life, mind, and spirit, reconnecting to their spiritual source.

Involution

The process by which the Energy of creation emerged from a timeless, spaceless, ineffable, immutable Reality, Sri Aurobindo refers to as the Involution. In that process the Reality extended itself to Being/Existence (Sat), Consciousness (that generated a Force) - Chit; and Delight (Ananda)-- self enjoyment in existing and being conscious. Through the action of a fourth dimension, Supermind (i.e. Truth Consciousness), the Force (Chit) of Sat-Chit-Ananda was divided into Knowledge and Will, eventually formulating as an invisible Energy that would become the source of creation. Through its own willful self-absorption of consciousness, the universe would begin as Inconscient material existence from out of that Energy.

Evolution

The process of conscious existence emerging out of the Inconscient is referred as evolution. Initially, it emerges gradually in the stages of matter, life, and mind. First matter evolves from simple to complex forms, then life emerges in matter and evolves from simple to complex forms, finally mind emerges in life and evolves from rudimentary to higher forms of thought and reason. As each new principle emerges, the previous stages remain but are integrated into the higher principle. Humanity represents the stage of development of mind in complex material forms of life. The higher development of mind in the mass of humanity is not yet a secure possession. Reason and intellect still do not dominate the life of most human beings; rather, mind tends to be turned to the purposes of the life principle, which is focused on self-preservation, self-assertion, and satisfaction of personal need and desire. But evolution does not cease with the establishment of reason and intellect; beyond mind are higher levels of a spiritual and supramental consciousness which in the nature of things must also emerge. This higher evolution is described as a dual movement; inward, away from the surface consciousness and into the depths, culminating in the realization of the Psychic Being (the personal evolving soul); and then upward to higher levels of spiritual mind (Higher Mind, Illumined Mind, Intuitive Mind, and Overmind), culminating in the final stage of supramentalisation. Whereas these higher levels of consciousness have been attained in particular individuals, they must eventually emerge more universally as general stages in the evolution. When they do emerge, there will come the embodiment of a new species on earth that will be once again united in consciousness with Sachchidananda.

The Omnipresent Reality (Brahman)

A central tenet of Sri Aurobindo's philosophy is that the Truth of existence is an omnipresent Reality that both transcends the manifested universe and is inherent in it. This Reality, referred to as Brahman, is an Absolute: it is not limited by any mental conception or duality, whether personal or impersonal, existent or nonexistent, formless or manifested in form, timeless or extended in time, spaceless or extended in space. It is simultaneously all of these but is bound by none of them. It is at once the universe, each individual being and thing in the universe, and the Transcendent beyond the universe. In its highest manifested poise, its nature may be described as Sachchidananda—infinite existence, infinite consciousness, and infinite delight or bliss; a triune principle in which the three are united in a single Reality. In other words, it is a fully conscious and blissful infinite existence. The importance of this concept for humanity lies in its implication that Brahman is the deepest and secret Reality of humans, it is their true Self, and it is possible to recover this Reality of their being by removing the veil of ignorance that hides it from them and imprisons them in a false identification with an apparently divided and limited egoistic movement on the surface of the being. This is the metaphysical basis for Sri Aurobindo's yoga, the discipline given to consciously unite humans' life with their essential Reality.

The Triple Transformation of the Individual

Sri Aurobindo's indicates that Man is born an ignorant, divided, conflicted being; a product of the original inconscience (i.e. unconsciousness,) inherent in Matter that he evolved out of. As a result, he does not know the nature of Reality, including its source and purpose; his own nature, including the parts and integration of his being; what purpose he serves, and what his individual and spiritual potential is, amongst others. In addition, he experiences life through division and conflict, including his relationship with others, and his divided view of spirit and life.

To overcome these limitations, Man must embark on a process of self-discovery in which he uncovers his Divine nature. To that end, he undertakes a three-step process, which he calls the Triple Transformation. It is described in Book II, Chapter 25 of his opus The Life Divine.

(1) Psychic Transformation -- The first of the three stages is a movement within, away from the surface of life, to the depths, culminating in the discovery of his Psychic Being (the evolving soul). From that experience, he sees the oneness and unity of creation, and the harmony of all opposites experienced in life. As a result, he begins to shed his essential Ignorance born of creation. He also experiences his true individual nature, shedding his ego and sense of separateness from other and life. He also begins to glean his true individual purpose, as well as his universal and transcendent purpose in life. He comes in touch with an inner Guide that constantly indicates what actions to take and what to avoid. As a result of connecting to the transcendent divine, he experiences a deep pleasure and bliss, causing him to want to surrender to the Divine Will and Intent.

(2) Spiritual Transformation -- As a result of making the psychic change, his mind expands and he experiences knowledge not through the hard churning of thought, but through light, intuition, and revelation of knowledge, culminating in supramental perception. Light enters from the heights and begins to transmute various parts of his being.

(3) Supramental transformation -- After making the psychic and spiritual change, he makes the supramental and most radical change. Sri Aurobindo says the mind cannot easily perceive this possibility, as it goes beyond past spiritual principles and experiences. It is basically a complete transformation of the mind, the heart, the emotions, and the physical body. Consciousness and Force are reintegrated in the being that were lost in the involution of consciousness from an infinite Reality that began in creation as matter. He also has ultimate knowledge that is matched by a power for its effectuation. Thus, Knowledge and Will become fused and one. Whatever he perceives is able to manifest as a reality, reflecting that same power in the original Reality and Being from out of which the universe manifest. At that point, he has the Vision of Brahman that perceives the integral unity of spirit and Life. That spirit is the source of life, and that life is a manifestation of spirit in an ongoing, endless, integral process. The supramental transformation culminates in the change in the very cells of the body, ushering in a new form of human, devoid of the functioning it now exhibits, replaced by their spiritual equivalents. It is the ultimate transformational change. At that point, a Gnostic being is fully realized, as is a collective, Divine Life on earth.

The Evolving Soul (Psychic Being)

Sri Aurobindo laid utmost stress on finding and living in the a Psychic Being (i.e. an Evolving Soul) within that is the essence of our spiritual selves. If we forge our way into the deepest parts of our being, we will come upon a Personal Evolving Soul. From this Psychic Being we can overcome the limits of consciousness of the individual human. From there we perceive our true nature and essence; we become more aware of our surroundings; we become one with others and life; we experience an inner Guide that influences us to move in the right direction and catches our negative propensities as they arise on the surface; we come in touch with our universal nature; we come in touch with the transcendent reality and spiritual Force; we overcome the limits of time, bringing timelessness into time; and evoke the powers of the Infinite into this finite existence, to name several. Also when we plunge within and touch the evolving soul, we move up in consciousness above mind to spiritual mind of illumination, intuition, revelation, and (supramental) truth consciousness. It should also be noted that this psychic entity is itself evolving, as it enters the person’s whose experience it believes it can benefit from, extracts the essence of that person’s experience, and then moves on to the next birth until it is fulfilled in its journey through space and time. The connection to the evolving soul is thus the key to the evolution from this the human side, as from there we overcome the inherent Ignorance, division, dualities, and suffering of Man, enabling him to fulfill his human aspiration of God, freedom, joy, and immortality. (From the spiritual side, it is the descending Supramental Force that enables the progress of life to its ultimate capacity. The two together, the connection to the Psychic Being and the surrender to the descending (supramental) Force are the keys to the evolution and transformation of the individual, humanity, and life in the universe.)

Supramental Existence

Sri Aurobindo's vision of the future includes the appearance of what may be called a new species, the supramental being, a divine being which would be as different and superior to present humanity as humanity is to the animal. It would have a consciousness different in kind than the mind of the human, a different status and quality and functioning. Even the physical form of this being would be different, more luminous and flexible and adaptable, entirely conscious and harmonious. Between this supramental being and humanity, there would be transitional beings, who would be human in birth and form, but whose consciousness would approach that of the supramental being. These transitional beings would appear prior to that of the full supramental being, and would constitute an intermediate stage in the Earth's evolution, through which the soul would pass in its growth towards its divine manifestation as the supramental being in the earth nature.

Philosophy of social evolution

Sri Aurobindo's spiritual vision extended beyond the perfection and transformation of the individual; it included within its scope the evolution and transformation of human society. In both the individual and in society, the soul and spirit is at first hidden and occult. This, he argues, influences the direction and course of development from behind, but allowing nature to follow its gradual, zigzagging, and conflict-ridden course. Afterwards, as mind develops and becomes more dominant over obscure impulses, the ego-centered drives of vital nature. This results in a more objective, enlightened perception and approach towards human existence and the potential developments that become possible. At the highest stage of mental development he argues that a greater possibility and principle becomes apparent, which is spiritual and supramental in nature. At this point a true solution to humanity's problems becomes visible in the context of a radical transformation of human life, into a form of divine existence.

Sri Aurobindo's Integral Yoga

Main article: Integral Yoga

In The Synthesis of Yoga, and in his voluminous correspondence with his disciples collected under the title Letters on Yoga, Sri Aurobindo laid out the psychological principles and practices of the Integral Yoga or Poorna Yoga. The aim of Integral yoga is to enable the individual who undertakes it the attainment of a conscious identity with the Divine, the true Self, and to transform the mind, life, and body so they would become fit instruments for a divine life on earth.

Analysis of Indian culture

In Renaissance in India (earlier called The Foundations of Indian Culture), Sri Aurobindo examines the nature of Indian civilization and culture, he looked at its central motivating tendencies and how these are expressed in its religion, spirituality, art, literature, and politics. The first section of the book provides a general defense of Indian culture from disparaging criticism due to the misunderstanding of a foreign perspective, and its possible destruction due to the aggressive expansion and infiltration of Western culture. This section is interesting in the light it sheds on the nature of both Eastern and Western civilizations, how they have developed over the centuries, how they have influenced each other throughout the ages, and the nature and significance of these exchanges in the recent period. The principle tenet of the exposition is that India has been and is one of the greatest civilizations of the world, one that stands apart from all others in its central emphasis, or rather its whole foundation, based on spirituality, and that on its survival depends the future of the human race—whether it shall be a spiritual outflowering of the divine in man, or a rational, economically-driven, and mechanized association of peoples.

After an overall view of the culture, we are taken on a more detailed tour of each of the primary components of Indian culture, beginning with its religion and spirituality, the heart and soul of Indian culture, and the basis for all its various manifestations. Sri Aurobindo quickly takes the reader to the core of the matter:

"The fundamental idea of all Indian religion is one common to the highest human thinking everywhere. The supreme truth of all that is a Being or an existence beyond the mental and physical appearances we contact here. Beyond mind, life and body there is a Spirit and Self containing all that is finite and infinite, surpassing all that is relative, a supreme Absolute, originating and supporting all that is transient, a one Eternal... This Truth was to be lived and even to be made the governing idea of thought and life and action... All life and thought are in the end a means of progress towards self-realisation and God-realisation." (p. 125)

But Sri Aurobindo does not simply reveal the essence of Indian religion and spirituality, he sets this in the context of its religious and spiritual traditions, examines its development through the ages, and puts it into relief and contrast with European religion. We are shown how the spiritual essence was already present in the Vedas, the world's oldest spiritual scriptures, though much of these sacred teachings were couched in a veiled symbolic language accessible only to the initiate. Subsequently, the Upanishads revealed the same essential teachings to the masses in a philosophical language, and still later, the various multifaceted spiritual approaches to the Infinite were developed in epics such as the Ramayana and Mahabharata, with the core spiritual teaching placed in the latter's episode of the Bhagavad Gita, as well as through many other religious movements and spiritual teachings.

In The Foundations of Indian Culture, Sri Aurobindo next examines the nature and qualities of Indian art, concentrating on its architecture, sculpture, and painting. His focus is on revealing the essence of Indian art, its foundation in spirituality, its rich complexity, its depiction and expression of the Divine and the inner worlds and the soul of mankind. As he puts it, “Indian architecture, painting, sculpture are not only intimately one in inspiration with the central things in Indian philosophy, religion, Yoga, culture, but a specially intense expression of their significance... They have been very largely a hieratic aesthetic script of India's spiritual, contemplative and religious experience.” Sri Aurobindo reveals an extraordinary knowledge and appreciation of Indian art. At the same time, he is sensitive to cultural differences in understanding and appreciation, and is carefully instructive in considering the differences in European and Indian art, and in the aesthetic sensibilities that are likely to arise from these differences. As a result, this section of his book gives the Western reader the essential keys to enter into a deeper appreciation of Indian art, while giving the Indian, who may be influenced more or less strongly by Western cultural pressures, a better understanding and firmer confidence in India's artistic traditions.

In the chapters on Indian literature, we are shown again the fundamental spiritual basis of Indian culture, as the earliest and greatest formative works of Indian literature are spiritual and religious. We are given introductions to the Vedas, the Upanishads, the great Epics of the Mahabharata and Ramayana, the later classical age of ancient literature including the poetry of Kalidasa, various philosophical writings of the Middle Ages, the religious poetry of the Puranas, the yogic and spiritual texts of the Tantras, Vaishnava poetry, and others. Here we are given only a taste of the spiritual substance of this sacred literature and some appreciation of the tremendous influence it had upon the development of Indian spirituality and culture. Sri Aurobindo further developed his exposition of the most important spiritual texts — Vedas, Upanishads, and Bhagavad Gita (an episode in the Mahabharata) — in separate books: The Secret of the Veda, Hymns to the Mystic Fire, The Upanishads, and Essays on the Gita. In The Foundations of Indian Culture we are given a wonderful overview of this literature, enabling the reader to appreciate the nature of each body of work while at the same achieving a sense of the overall breadth and the development over time of the literature as a whole.

In The Foundations of Indian Culture, Sri Aurobindo also examines the Indian polity, the development of India's administrative and governing structures set in their historical context. Here as in the other aspects of Indian culture, we find a fundamental basis in spirituality, and a sophisticated, intuitive, and humane development. We are shown in considerable detail and with an obvious mastery of facts, the arrangement and workings of the governing structures from ancient times to the present. A central tenet of the system was its focus on the upholding of Dharma, the duty and right rule of action for individuals of varying positions in the society, including the king. The governing structures developed organically, from the extended family, to the clan and villages, to associations among smaller grouping, to larger grouping within kingdoms. Power and legislative authority was distributed throughout the system, and included civic and general assemblies that represented a cross-section of the peoples. The monarch was in effect a constitutional monarch that could be removed due to mismanagement or abuse of power through the assemblies. We are shown how the system eventually broke down under foreign invasion and influence. We are led to the admission that in an important sense the political system failed in that it was unable to achieve a unity of the all the Indian subcontinent, a difficult endeavor in any case, nor could it sufficiently protect its peoples from foreign military invasion and subjugation. Interestingly, this failure is ascribed in part to the inner and spiritual basis of Indian culture and polity, which is inconsistent with a superimposed, artificial administrative structure, which would have been easier to establish. He argues that this inner basis of India's unity, reflected most directly in her spirituality and religion but also in the other fields of culture, has remained intact throughout the millennia, despite India's frequent and enduring foreign occupations.

Interpretation of the Vedas

One of the most significant contributions of Sri Aurobindo was his setting forth an esoteric meaning of the Vedas. The Vedas were considered by some to be composed by a barbaric culture worshiping violent Gods. Sri Aurobindo felt that this was due to non-grasping of vedic symbolism, both by Occidental and Oriental scholars.

Sri Aurobindo believed there was a hidden spiritual meaning in the Vedas. He viewed the Rig Veda as a spiritual text written in a symbolic language in which the outer meaning was concerned with ritualistic sacrifices to the gods, and the inner meaning, which was revealed only to initiates, was concerned with an inner spiritual knowledge and practice, the aim of which was to unite in consciousness with the Divine.

In this conception, Indra is the God of Mind lording over the Indriyas, that is, the senses (sight, touch, hearing, taste etc). Vayu represents air, but in its esoteric sense means Prana, or the life force. So when the Rig Veda says “Call Indra and Vayu to drink Soma Rasa” the inner meaning is to use mind through the senses and life force to receive divine bliss (Soma means wine of Gods, but in several texts also means divine bliss, as in Right-handed Tantra). Agni, the God of the sacrificial fire in the outer sense, is the flame of the spiritual will to overcome the obstacles to unite with the Divine. So the sacrifice of the Vedas could mean sacrificing ones ego to the internal Agni, the spiritual fire.

Sri Aurobindo's theory of the inner spiritual significance of the Vedas originally appeared serially in the journal Arya between 1914 and 1920, but was later published in book form as “The Secret of the Veda." Another book, "Hymns to the Mystic Fire," is Sri Aurobindo's translation of the spiritual sense of many of the verses of the Rig Veda.

Savitri

'Savitri: A Legend and a Symbol' is Sri Aurobindo's epic poem of 12 books, 24000 lines about an individual who overcomes the Ignorance, suffering, and death in the world through Her spiritual quest, setting the stage for the emergence of a new, Divine life on earth. It is loosely based on the ancient Indian tale of 'Savitri and Satyavan' from the Mahabharata.

The Mother, who was Sri Aurobindo's spiritual collaborator said this of Savitri: "... everything is there: mysticism, occultism, philosophy, the history of evolution, the history of man, of the gods, of creation, of Nature. How the universe was created, why, for what purpose, what destiny - all is there. You can find all the answers to all your questions there. Everything is explained, even the future of man and of the evolution, all that nobody yet knows. He has described it all in beautiful and clear words so that spiritual adventurers who wish to solve the mysteries of the world may understand it more easily."

The Future Poetry

Sri Aurobindo, not only expressed his spiritual thought and vision in intricate metaphysical reasoning and in rich and subtly perceptive psychological terms, but also in profound and beautiful poetry. In Sri Aurobindo's theory of poetry, written under the title The Future Poetry, we can appreciate the importance he attached to art and culture for the significance it has for the spiritual evolution of mankind. He believed that a new, deep, and intuitive poetry could be a powerful aid to the change of consciousness and the life required to achieve the spiritual destiny of mankind which he envisioned. Unlike philosophy or psychology, poetry could make the reality of the Spirit living to the imagination and reveal its beauty and delight and captivate the deeper soul of humanity to its acceptance. It is perhaps in Sri Aurobindo's own poetry, particularly in his epic poem Savitri, that we find the fullest and most powerful statement of his spiritual thought and vision.

Consistent with his spiritual vision and the coherence of the many-sidedness of his work, Sri Aurobindo's ideal of poetry is the mantra, an outflow and direct expression of the divine Reality. He suggests that true poetry is a creation of neither the intelligence nor the imagination, but rather it is a creation of the soul. At the same time, the true recipient and, let us say, true target of poetry is neither the intelligence, the emotions, nor the vital nature, but rather again it is the soul of the listener. The intelligence, imagination, emotions, and vital nature are instruments of the soul and thus may shape or color the poetry, Sri Aurobindo says, but “the more rapidly and transparently [they] do their work of transmission, the less they make of their separate claim to satisfaction, the more directly the work reaches the sinks deep into the soul, the greater the poetry.”

While he grants an indispensable place for technique in poetry and discusses it in some detail, he gives it a secondary place quite subordinate to the poetic inspiration. He says of all the arts, technique is perhaps least important in poetry. He explains that this is because the instrument of poetry, the rhythmic word, is more full of subtle and immaterial elements than the instruments of other arts; it is more complex, flexible, variously suggestive, and has more possibilities in many directions.

In The Future Poetry, Sri Aurobindo analyzes the development of English poetry, indicates the significance and direction of its drift, and then traces the lines of its future development. Sri Aurobindo indicated that the poetry of the future would embody a harmony of five eternal powers: Truth, Beauty, Delight, Life and the Spirit. The Truth that the future poetry will embody is not simply the limited truth of the outward life and nature, nor the truth of reason, philosophy, or science. Truth, says Sri Aurobindo, “is the very face of Infinity and Aditi herself, the illimitable mother of all the gods.” In a revealing passage he says, “its field is all soul experience, its appeal is to the aesthetic response of the soul to all that touches it in self or world; it is one of the high and beautiful powers of our inner and may be a power of our inmost life. All of the infinite Truth of being that can be made part of that life, all that can be made true and beautiful and living to that experience, is poetic truth and a fit subject matter of poetry.”

Just as poetry is concerned with the infinite truth, it is concerned with the infinite life of the spirit in its many creations. It is concerned more with the inner life than the outer, though outer circumstances, the objective world can be a means or a vehicle to contact or express that deeper inner life. It is a deeper and wider life that the future poetry will express and open for us, a life not imprisoned in the moment and the immediate act, but a life which has the background of eternity and the act which carries within it an eternal peace and the momentum of a universal power.

Even more essential to the future poetry are Delight and Beauty. Sri Aurobindo says that “delight is the soul of existence,” and “beauty is the concentrated form of delight.” He indicates that behind all things, whatever their appearance to the surface mind, there is an intrinsic spiritual delight and beauty. This bliss inherent in all existence is called Ananda in the ancient Indian scriptures, and it is this deeper delight and beauty in the essence of things that moves the poet and finds expression through poetry.

Sri Aurobindo believed that a great spiritual destiny awaits humanity. He indicated that the future poetry would be inspired by and express this greater spiritual consciousness and life. The spirituality that it could thus reveal and inspire in mankind is the view of existence as a progressive manifestation of the Divine in the universe and mankind's life as a field for a possible transformation into a new and perfected and divinised life. It would help open humanity to its deepest soul, to the higher levels of mind and spirit and to the vastness of the cosmic consciousness. It would show a solution and way of deliverance for humanity from its vital unrest and mental questioning by the uplifting strength of the Spirit within and its supporting calmness and power of knowledge and mastery. It would reveal the unity of the self with other conscious beings in Nature, the soul and life of the plant and animal, the soul and life of things that seem inert. It would reveal to mankind the meaning of existence, express the universal delight and beauty and power of a higher life, and the infinite potentialities of our future existence.

Savitri, Sri Aurobindo's epic poem of about 24,000 lines in blank verse, is an expression of the future poetry he described and predicted. Based on a tale from the ancient Indian epic, The Mahabharata, of love conquering death, Savitri describes in vivid detail and grand proportions the nature and significance of existence, the secret worlds and inner experiences of a master Yogi, the many layers and levels of human and cosmic consciousness, the reason of suffering, and the way out. In this poem one can begin to see and feel the spiritual nuances that are described so intricately and exhaustively in Sri Aurobindo's prose works.

Followers of Sri Aurobindo and The Mother

The following authors/ organizations (listed in chronological order?) trace their intellectual heritage back to, or have in some measure been influenced by, The Mother and Sri Aurobindo.

• Sisir Kumar Maitra (1887-1963) was an academic philosopher who wrote widely on Sri Aurobindo and Western philosophy. Wrote an essay, "Sri Aurobindo and Spengler: Comparison between the Integral and the Pluralistic philosophy of History" in the 1958 symposium compendium, 'The Integral Philosophy of Sri Aurobindo.'

• Sri Chinmoy (1931-2007) was an Indian spiritual teacher and philosopher who emigrated to the U.S. in 1964. An author, composer, artist and athlete, he was perhaps best known for holding public events on the theme of inner peace and world harmony (such as concerts, meditations, and races). In 1944, he joined his brothers and sisters in Sri Aurobindo's ashram. He has written many books about Sri Aurobindo.

• Nolini Kanta Gupta (1889 - 1983) was one of Sri Aurobindo's senior disciples, and wrote extensively on philosophy, mysticism, and spiritual evolution in the light of Sri Aurobindo and The Mother's teachings.

• Indra Sen (1903-1994), another disciple of Sri Aurobindo who, although little-known in the West, was the first to articulate integral psychology and integral philosophy, in the 1940s and 1950s. A compilation of his papers came out under the title, Integral Psychology in 1986.

• Ram Shankar Misra (dates?) was a scholar of Indian religious and philosophical thought and author of The Integral Advaitism of Sri Aurobindo (publ. 1957), a philosophical commentary on Sri Aurobindo's work.

• Sri Anirvan (1896-1978), the famous erudite scholar saint, translated "The Life Divine" in Bengali and "Savitri" into incomparably beautiful poetic Bengali in "Divya Jeevan Prasanga," published by Sri Aurobindo Pathamandir, in 1948-51, now in 2000 (fourth edition). .

• Satprem (1923 - 2007) was a French author and an important disciple of The Mother. Mother's Agenda (ed.1982), Sri Aurobindo or the Adventure of Consciousness (2000), On the Way to Supermanhood (2002) and more.

• Pavitra (1894 - 1969) was one of the very early disciples of Sri Aurobindo and The Mother. Born as Philippe Barbier Saint-Hilaire in Paris. Pavitra left some very interesting memoirs of his conversations with Sri Aurobindo and Mother in 1925 and 1926 published as Conversations avec Pavitra.

Karlheinz Stockhausen (1928-2007) became heavily inspired by the writings of Satprem about Sri Aurobindo during a week in May 1968, a time of which the composer was undergoing a personal crisis and had found Aurobindos philosophies were relevant to his feelings at the time. After this experience, Stockhausen's music took a completely different turn, focusing on mysticism, that was to continue right up until the end of his career.

Organisations and institutes

• World Union - A non-profit, non-political organisation founded on the 26th November 1958 in Pondicherry, fired by the Third Dream of Sri Aurobindo; also publishes a quarterly journal with the same title. A.B. Patel was the driving force and for many years, M.P. Pandit was the leading light.

• The Integral Life Foundation P.O.Box 239 Waterford CT. 06385 USA has published several books by Amal Kiran.

Journals

Mother India is the Sri Aurobindo Ashram's originally fortnightly, now monthly, cultural review. It was started in 1949, the founding editor being K. D. Sethna (Amal Kiran), who continues as editor for over fifty years.

Collaboration is a journal dedicated to the spiritual and evolutionary vision of Sri Aurobindo and The Mother. Content includes articles, essays, poetry, and art. Topics range across the theory and practice of Integral Yoga, the place of humankind in the universe, consciousness, and transformation.

Sri Aurobindo's influence

Sri Aurobindo's influence has been wide-ranging.

In India, S. K. Maitra, Anilbaran Roy, and D. P. Chattopadhyaya commented on Sri Aurobindo's work.

Writers on esotericism and traditional wisdom, such as Mircea Eliade, Paul Brunton, and Rene Guenon, all saw him as an authentic representative of the Indian spiritual tradition.

Haridas Chaudhuri and Frederic Spiegelberg were among those who were inspired by Sri Aurobindo, who worked on the newly formed American Academy of Asian Studies in San Francisco. Soon after, Chaudhuri and his wife Bina established the Cultural Integration Fellowship, from which later emerged the California Institute of Integral Studies.

Sri Aurobindo's ideas about the further evolution of human capabilities influenced the thinking of Michael Murphy – and indirectly, the human potential movement, through Murphy's writings. The American philosopher Ken Wilber, has been strongly influenced by Sri Aurobindo's thought, but has integrated some of its key ideas with other spiritual traditions and modern intellectual trends (Wilber's interpretation has been criticised by Rod Hemsell and others). New Age writer Andrew Harvey also looks to Sri Aurobindo as a major inspiration. Cultural historian William Irwin Thompson is also heavily influenced by Sri Aurobindo and the Mother.

The Sri Aurobindo Ashram, the spiritual community that grew up around him and was organized and directed by the Mother, continues to operate with slightly more than 2000 members and a similar number of nonmembers who live nearby and are associated with the Ashram's activities. The experimental international city of Auroville, founded by the Mother and based on Sri Aurobindo's ideals, is located about 10 km from the Ashram; it has approximately 2000 members from around the world, and an international base of support groups called Auroville International.

Quotes

The one aim of [my] yoga is an inner self-development by which each one who follows it can in time discover the One Self in all and evolve a higher consciousness than the mental, a spiritual and supramental consciousness which will transform and divinize human nature

— Sri Aurobindo On Himself

I see that you have persisted in giving a biography -- is it really necessary or useful? The attempt is bound to be a failure, because neither you nor anyone else knows anything at all of my life; it has not been on the surface for men to see.

— Sri Aurobindo On Himself, p.378

Partial bibliography

• India's Rebirth, a collection of Sri Aurobindo's writings
• Bases of Yoga, Lotus Press, Twin Lakes, Wisconsin ISBN 0-941524-77-9
• Bhagavad Gita and Its Message, Lotus Press, Twin Lakes, Wisconsin ISBN 0-941524-78-7
• Dictionary of Sri Aurobindo's Yoga, (compiled by M.P. Pandit), Lotus Press, Twin Lakes, Wisconsin ISBN 0-941524-74-4
• Essays on the Gita, Lotus Press, Twin Lakes, Wisconsin ISBN 0-914955-18-7
• The Future Evolution of Man, Lotus Press, Twin Lakes, Wisconsin ISBN 0-940985-55-1
• The Human Cycle: The Psychology of Social Development, Lotus Press, Twin Lakes, Wisconsin ISBN 0-914955-44-6
• Hymns to the Mystic Fire, Lotus Press, Twin Lakes, Wisconsin ISBN 0-914955-22-5
• The Ideal of Human Unity, Lotus Press, Twin Lakes, Wisconsin ISBN 0-914955-43-8
• The Integral Yoga: Sri Aurobindo's Teaching and Method of Practice, Lotus Press, Twin Lakes, Wisconsin ISBN 0-941524-76-0
• The Life Divine, Lotus Press, Twin Lakes, Wisconsin ISBN 0-941524-61-2
• The Mind of Light, Lotus Press, Twin Lakes, Wisconsin ISBN 0-940985-70-5
• The Mother, Lotus Press, Twin Lakes, Wisconsin ISBN 0-941524-79-5
• Rebirth and Karma, Lotus Press, Twin Lakes, Wisconsin ISBN 0-941524-63-9
• Savitri: A Legend and a Symbol, Lotus Press, Twin Lakes, Wisconsin ISBN 0-941524-80-9
• Secret of the Veda, Lotus Press, Twin Lakes, Wisconsin ISBN 0-914955-19-5
• Sri Aurobindo Primary Works Set 12 vol. US Edition, Lotus Press, Twin Lakes, Wisconsin ISBN 0-941524-93-0
• Sri Aurobindo Selected Writings Software CD ROM, Lotus Press, Twin Lakes, Wisconsin ISBN 0-914955-88-8
• The Synthesis of Yoga, Lotus Press, Twin Lakes, Wisconsin ISBN 0-941524-65-5
• The Upanishads, Lotus Press, Twin Lakes, Wisconsin ISBN 0-914955-23-3
• Vedic Symbolism, Lotus Press, Twin Lakes, Wisconsin ISBN 0-941524-30-2
• The Essential Aurobindo - Writings of Sri Aurobindo ISBN 9780970109729
• The Powers Within, Lotus Press. ISBN 9780941524964
• Human Cycle, Ideal of Human Unity, War and Self Determination by Aurobindo, Lotus Press. ISBN 8170580145
• Hour of God by Sri Aurobindo, Lotus Press. ISBN 8170582172

See also

• Integral thought

Further reading

• Ramdhari Singh 'Dinkar', Sri Aurobindo: Meri Drishti Mein, Lokbharti Prakashan, New Delhi, 2008.
• Heehs, Peter, The Lives of Sri Aurobindo p.381, Columbia University Press, 2008
• Kumari, Shyam, How they came to Sri Aurobindo and The Mother (4 volumes), Sri Aurobindo Ashram, Pondicherry. Stories and experiences of Sri Aurobindo's and Mother's disciples.
• ----- Vignettes of Sri Aurobindo and The Mother (3 volumes), Sri Aurobindo Ashram, Pondicherry. Hundreds of brief stories of the Masters' interactions with their disciples in each volume.
• ----- Musings on the Mother's Prayers and Meditations (3 volumes), Sri Aurobindo Ashram, Pondicherry. The author's reflections on each of the Mother's published "Prayers and Meditations."
• Nahar, Sujata (Ed.) India's rebirth - A selection from Sri Aurobindo’s writings, talks and speeches, 3rd edition, 2000, Hermanville, France: Institut de Recherches Évolutives. (http://www.voi.org/books).
• Satprem, Sri Aurobindo, or the Adventure of Consciousness 1968, Pondicherry, India: Sri Aurobindo Ashram Press. Exposition of the philosophy of Sri Aurobindo and the techniques of Integral Yoga.
• van Vrekhem, Georges: Beyond Man - The Life and Work of Sri Aurobindo and The Mother, HarperCollins Publishers India, New Delhi 1999, ISBN 81-7223-327-2.
• ----- Hitler and his God - The Background to the Hitler phenomenon, Rupa & Co, New Delhi 2006.
• ----- The Mother - The Story of Her Life, HarperCollins Publishers India, New Delhi 2000, ISBN 81-7223-416-3
• ----- Overman  –  The intermediary between the human and the supramental being, Rupa & Co, New Delhi 2001, ISBN 81-7167-594-8.
• ----- Patterns of the Present  –  From The perspective of Sri Aurobindo and The Mother, Rupa & Co, New Delhi 2001, ISBN 81-7167-768-1.

External links

• The Integral Yoga of Sri Aurobindo and the Mother
• Sri Aurobindo Society
• Symbolism in the Poetry of Sri Aurobindo-By Syamala Kallury
• New Insights into the Life and Teachings of Sri Aurobindo & The Mother site.
• The english Version of the writings as PDF.
• Sri Aurobindo Information.
• Biography of Sri Aurobindo.
• Sri Aurobindo, his work in the occult.