La Filosofia della Coscienza
Una ricerca nella natura ed evoluzione della coscienza attraverso le lenti di vari filosofi, culminante con la filosofia sperimentale di Sri Aurobindo.
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Una ricerca nella natura ed evoluzione della coscienza attraverso le lenti di vari filosofi, culminante con la filosofia sperimentale di Sri Aurobindo.
My Pilgrimage to the Spirit by Dr. Govindbhai Patel is the book of his experiences in sadhana in Sri Aurobindo Ashram as well as in his life outside, while following an ideal of Sri Aurobindo– “All life is Yoga.” The book therefore is significantly divided mainly in two parts. The first part covers his Yogic experiences and visions guided by the Divine Grace in the form of letters by the Divine Master of Yoga in Sri Aurobindo Ashram. The second part covers his experiences in the thick of life outside, guided by the Divine Grace, which gives a touch of originality and uniqueness to the book, for it is the first book of its type which contains author’s experiences outside the Ashram, moulding his life with care, by the touch of the Grace and fulfilling it into a stream of dedicated pilgrimage. Here we have the pleasure to see, how skilfully the door of the human life which is a paradox, is opened by the key of the Divine Grace, turning it into a fulfilment of life as a dedicated pilgrimage. “Life is a paradox, with God for key.”
Author: Dr. Govindbhai Patel
Print Length: 169
Publisher: Sri Aurobindo Ashram Publication Department
Original source: http://sabda.sriaurobindoashram.org
An investigation into the nature and evolution of consciousness through the lens of various philosophers, culminating with the experiential philosophy of Sri Aurobindo.
This is a small collection of the correspondence between Sri Aurobindo and one of his disciples, Govindbhai Patel, covering the years 1928 thru 1934.
Author: Sri Aurobindo
Print Length: 68 (Taken number pages in pdf document)
Publisher: Auro e-Books
In Letters on Poetry and Art, Sri Aurobindo spoke of A. E. many times as a poet and a mystic. In a letter dated 5 February 1932, Sri Aurobindo said:
“A. E.’s remarks about “immensity” etc. are very interesting to me; for these are the very words, with others like them, that are constantly recurring at short intervals in my poetry when I express, not spiritual thought, but spiritual experience. I knew perfectly well that this recurrence would be objected to as bad technique or an inadmissible technique; but this seems to me a reasoning from the conventions of a past order which cannot apply to a new poetry dealing with spiritual things. A new art of words written from a new consciousness demands a new technique. A.E. himself admits that this rule makes a great difficulty because these “high light” words are few in the English language. This solution may do well enough for him, because the realisations which they represent are in him mental realisations or intuitions occurring on the summits of the consciousness, rare “high lights” over the low tones of the ordinary natural or occult experience (ordinary, of course, to him, not to the average man), and so his solution does not violate the truth of his vision, does not misrepresent the balance or harmony of its natural tones. But what of one who lives in an atmosphere full of these high lights—in a consciousness in which the finite, not only the occult but even the earthly finite is bathed in the sense of the eternal, the illimitable and infinite, the immensities or intimacies of the timeless. To follow A.E.’s rule might well mean to falsify this atmosphere, to substitute a merely aesthetic fabrication for a true seeing and experience. Truth first—a technique expressive of the truth in the forms of beauty has to be found, if it does not exist. It is no use arguing from the spiritual inadequacy of the English language; the inadequacy does not exist and, even if it did, the language will have to be made adequate. It has been plastic enough in the past to succeed in expressing all that it was asked to express, however new; it must now be urged to a new progress. In fact, the power is there and has only to be brought out more fully to serve the full occult, mystic, spiritual purpose.”
This book by Irish author, poet, painter and mystic George William Russell, is a set of transcendent essays on Celtic mysticism. Known by his pen name AE (which is short for Aeon), Russell was friends with many other figures of the Celtic renaissance of the early 20th century, including Y.B. Yeats, and James Stephens.
The Candle of Vision describes Russells’ luminous excursions into the otherworld, including clairvoyant and prophetic visions, precognition of Gnostic concepts, past-life and astral journeys, and, always, heightened awareness of the beauty that pervades mundane reality. Russell describes encounters with what today we would call UFOs, and attempts to construct a private Kabala based on an intuitive reconstuction of a primal language and alphabet. Lastly, he attempts to put a mystical gloss on the primeval Celtic pagan deities. Lovers of Celtic lore and ecstatic mystic literature will both find much to enjoy in this short book.
Letters on Poetry and Art comprises letters written by Sri Aurobindo on poetry and other forms of literature, painting and the other arts, beauty, aesthetics and the relation of these to the practice of yoga. He wrote most of these letters to members of his ashram during the 1930s and 1940s, primarily between 1931 and 1937. Only around a sixth of the letters were published during his lifetime. The rest have been transcribed from his manuscripts.
The present volume is the first collection of Sri Aurobindo’s letters on poetry, literature, art and aesthetics to bear the title Letters on Poetry and Art. It incorporates material from three previous books: (1) Letters on Poetry, Literature and Art; (2) Letters on “Savitri”, and (3) On Himself (section entitled “The Poet and the Critic”). It also contains around five hundred letters that have not appeared in any previous collection published under his name. The arrangement is that of the editors. The texts of the letters have been checked against all available manuscripts and printed versions.
Author: Sri Aurobindo
Print Length: 781 pages
Publisher: Sri Aurobindo Ashram
Contributor: Blindshiva, Alexey, Krishna
Section One, The Sources of Poetry
Section Two, The Poetry of the Spirit
Section Three, Poetic Technique
Section Four, Translation
Section One, On His Poetry and Poetic Method
Section Two, On Poets and Poetry
Section Three, Practical Guidance for Aspiring Writers
Section One, Appreciation of Poetry and the Arts
Section Two, On the Visual Arts
Section Three, Beauty and Its Appreciation
Section Four, Literature, Art, Music and the Practice of Yoga
Poetry, or at any rate a truly poetic poetry, comes always from some subtle plane through the creative vital and uses the outer mind and other external instruments for transmission only. There are three elements in the production of poetry; there is the original source of inspiration, there is the vital force of creative beauty which contributes its own substance and impetus and often determines the form, except when that also comes ready made from the original sources; there is, finally, the transmitting outer consciousness of the poet. The most genuine and perfect poetry is written when the original source is able to throw its inspiration pure and undiminished into the vital and there takes its true native form and power of speech exactly reproducing the inspiration, while the outer consciousness is entirely passive and transmits without alteration what it receives from the godheads of the inner or the superior spaces. When the vital mind and emotion are too active and give too much of their own initiation or a translation into more or less turbid vital stuff, the poetry remains powerful but is inferior in quality and less authentic. Finally, if the outer consciousness is too lethargic and blocks the transmission or too active and makes its own version, then you have the poetry that fails or is at best a creditable mental manufacture. It is the interference of these two parts either by obstruction or by too great an activity of their own or by both together that causes the difficulty and labour of writing. There would be no difficulty if the inspiration came through without obstruction or interference in a pure transcript — that is what happens in a poet’s highest or freest moments when he writes not at all out of his own external human mind, but by inspiration, as the mouthpiece of the Gods.
The originating source may be anywhere; the poetry may arise or descend from the subtle physical plane, from the higher or lower vital itself, from the dynamic or creative intelligence, from the plane of dynamic vision, from the psychic, from the illumined mind or Intuition, — even, though this is the rarest, from the Overmind widenesses. To get the Overmind inspiration is so rare that there are only a few lines or short passages in all poetic literature that give at least some appearance or reflection of it. When the source of inspiration is in the heart or the psychic there is more easily a good will in the vital channel, the flow is spontaneous; the inspiration takes at once its true form and speech and is transmitted without any interference or only a minimum of interference by the brain-mind, that great spoiler of the higher or deeper splendours. It is the character of the lyrical inspiration, to flow in a jet out of the being — whether it comes from the vital or the psychic, it is usually spontaneous, for these are the two most powerfully impelling and compelling parts of the nature. When on the contrary the source of inspiration is in the creative poetic intelligence or even the higher mind or the illumined mind, the poetry which comes from this quarter is always apt to be arrested by the outer intellect, our habitual thought-production engine. This intellect is an absurdly overactive part of the nature; it always thinks that nothing can be well done unless it puts its finger into the pie and therefore it instinctively interferes with the inspiration, blocks half or more than half of it and labours to substitute its own inferior and toilsome productions for the true speech and rhythm that ought to have come. The poet labours in anguish to get the one true word, the authentic rhythm, the real divine substance of what he has to say, while all the time it is waiting complete and ready behind; but it is denied free transmission by some part of the transmitting agency which prefers to translate and is not willing merely to receive and transcribe. When one gets something through from the illumined mind, then there is likely to come to birth work that is really fine and great. When there comes with labour or without it something reasonably like what the poetic intelligence wanted to say, then there is something fine or adequate, though it may not be great unless there is an intervention from the higher levels. But when the outer brain is at work trying to fashion out of itself or to give its own version of what the higher sources are trying to pour down, then there results a manufacture or something quite inadequate or faulty or, at the best, “good on the whole”, but not the thing that ought to have come.
2 June 1931
The word is a sound expressive of the idea. In the supra-physical plane when an idea has to be realised, one can by repeating the word-expression of it, produce vibrations which prepare the mind for the realisation of the idea. That is the principle of the Mantra and of japa. One repeats the name of the Divine and the vibrations created in the consciousness prepare the realisation of the Divine. It is the same idea that is expressed in the Bible, “God said, Let there be Light, and there was Light.” It is creation by the Word.
6 May 1933
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Essays on the Rig Veda and its mystic symbolism, with translations of selected hymns. These writings on and translations of the Rig Veda were published in the monthly review Arya between 1914 and 1920. Most of them appeared there under three headings: The Secret of the Veda, “Selected Hymns” and “Hymns of the Atris”. Other translations that did not appear under any of these headings make up the final part of the volume.
In August 1914, Sri Aurobindo began to publish The Secret of the Veda in the first issue of the philosophical review Arya. This series was accompanied by a related one, Selected Hymns. Selected Hymns was followed a year later by Hymns of the Atris. These works, written and published in monthly instalments between 1914 and 1917, form Parts One to Three of the present volume.
Besides Selected Hymns and Hymns of the Atris, other Vedic translations appeared in the Arya at various times between 1915 and 1920. They were usually introduced when a page or two had to be filled at the end of a 64-page issue. These translations have been placed in the order of their original publication in Part Four, “Other Hymns”.
This Upanishad was written by Sri Aurobindo during the early part of his stay in Pondicherry (1910-1914). It was first published in the journal Sri Aurobindo: Archives and Research in December 1978 with English translation done by Sri Jagannath Vedalankar.
Author: Sri Aurobindo
Print Length: 25 pages
Text source: sanskrit.sriaurobindoashram.org.in
Publisher: Sri Aurobindo Ashram
Contributors: Blindshiva, Manipadma, Sergio Fedrigo, Krishna
Language: Devanagari, English
This book is also available in Italian Language
There is Brahman alone, the One without a second. Being and non-being are its forms and It is also beyond Being and Non-Being. There is nothing else except That. All that is contained in the three times and all that is beyond the three times is indeed that One Brahman alone. Whatever is in the universe, small or large, noble or mean, is Brahman alone, Brahman alone. The world is also Brahman. It is true, not false.
That alone is the Transcendent Being, beyond all the three times, beyond all the worlds, penetrating all the worlds, beyond Being, beyond Non-Being, All-Being, All-Consciousness, All-Bliss, without beginning and end, the eternal Divine.
He is without quality and supports all qualities. He has qualities, infinite qualities, and enjoys the state of being without quality. He Himself transcends the state of being without qualities and the state of being with qualities. He is neither without quality nor with quality because He is One and Single.
Il materiale presentato in questo libro è il risultato della trascrizione di una serie di dodici letture date da Rod Hemsell al Savitri Bhavan in Auroville, India. Con dettagli interessanti e intricati Rod dipinge con ampie pennellate un intenso ritratto storico dell’evoluzione del pensiero filosofico e del suo impatto sulla dottrina religiosa che si estende oltre duemila e quattrocento anni di storia. Il tema sottostante, naturalmente, è la lenta e costante evoluzione della coscienza umana che scorre in molti diversi rivoli di pensiero, sbocciando dalla fontana dell’esperienza umana mentre cresce nella conoscenza. La profondità di tale discorso non è per nulla opprimente, tuttavia, qui non stiamo più guadando in una piscina per bambini… In queste letture, Rod ha introdotto un numero di personaggi ed idee familiari, e ne ha introdotte molte altre che potrebbero non essere così ben conosciute; il tutto invita il lettore ad approfondire proseguendo nella sua personale ricerca. Vengono esplorati antichi sentieri per scoprire le grandi similarità soggiacenti alle maggiori religioni di oggi che potrebbero altrimenti rimanere non notate, e Rod ci convince che ciò era inevitabile fin dall’inizio, da quando abbiamo avuto a che fare con le verità universali.
Anandamath is a Bengali novel, written by Bankim Chandra Chatterjee and published in 1882. Set in the background of the Sannyasi Rebellion in the late 18th century, it is considered one of the most important novels in the history of Bengali and Indian literature. Its importance is heightened by the fact that it became synonymous with the struggle for Indian independence from the British Empire. The novel was banned by the British. The ban was lifted later by the Government of India after independence. The national song of India, Vande Mataram, was first published in this novel.
The prologue and the first thirteen chapters of Part I were translated by Sri Aurobindo, the rest by his brother Barindra. The parts translated by Sri Aurobindo first appeared in the KARMAYOGIN, intermittently between August 7, 1909 and February 12, 1910.
Like the previous book in the series, The English of Savitri Volume 2 is based on transcripts of classes led by the author at Savitri Bhavan, in this case from December 2012 to June 2013. The transcripts have been carefully revised and edited for conciseness and clarity, while aiming to preserve the informal atmosphere of the course. This second volume covers the four cantos of Book Three, The Book of the Divine Mother, of Sri Aurobindo’s epic, Savitri – a legend and a symbol. Each sentence in the poem is examined closely and explanations are given about vocabulary, sentence-structure and imagery. The aim is to assist a deeper understanding and appreciation of the poem which the Mother has characterised as ‘the supreme revelation of Sri Aurobindo’s vision’.
This is the transcription from audio of two one-hour lectures presented by Georges Van Vrekhem at the Savitri Bhavan in Auroville in 2008. Georges makes an excursus through science and its tentative to follow the prints of evolution. All his talk is full of the light of the Integral Yoga, and through it Georges accompanies the auditor in this voyage towards the sense of evolution of man.
In The Problem of Rebirth, Sri Aurobindo assesses the central arguments surrounding the concept of rebirth. He suggests that rebirth is a vehicle conveying the soul forward in its aeonic evolution towards self-knowledge and self-mastery. Evolution through the process of rebirth enables the soul’s indomitable effort through Time; karma engineers its spiritual education. Once seen, the process of karma, the law of consequence, takes a central place among the issues of life: “This evolution is not possible if there is not a connected sequence from life to life, a result of action and experience, an evolutionary consequence to the soul, a law of Karma. ” We have all had occasion to question providence; to ask “why do the good suffer, why do the evil prosper”. Such fundamental questions of life take on a new significance when viewed with an understanding of The Problem of Rebirth.
The true foundation of the theory of rebirth is the evolution of the soul, or rather its efflorescence out of the veil of Matter and its gradual self-finding. Buddhism contained this truth involved in its theory of Karma and emergence out of Karma but failed to bring it to light; Hinduism knew it of old, but afterwards missed the right balance of its expression. Now we are again able to restate the ancient truth in a new language and this is already being done by certain schools of thought, though still the old incrustations tend to tack themselves on to the deeper wisdom. And if this gradual efflorescence be true, then the theory of rebirth is an intellectual necessity, a logically unavoidable corollary. But what is the aim of that evolution? Not conventional or interested virtue and the faultless counting out of the small coin of good in the hope of an apportioned material reward, but the continual growth towards a divine knowledge, strength, love and purity.
This book presents Sri Aurobindo’s vision of India as it grew from his return from England in 1893 to his political days in the first decade of the century and finally to his forty-year-long withdrawal from public view during which he plunged into his ‘real work’ of evolutionary action.
This brief chronological selection from all that Sri Aurobindo said or wrote on India, her soul and her destiny, is by no means integral, but we trust it offers a sufficiently wide view of the lines of
development Sri Aurobindo wished India to follow if she was to overcome the deep-rooted obstacles standing in the way of her rebirth.
A few notes have been added to help put the excerpts into historical perspective, and a Chronology, list of References and Index have been provided at the end of the book.
In the aphorisms that make up this book, Sri Aurobindo gives pithy and pregnant expression to some of the key ideas of his philosophy and yoga.
Thoughts and Aphorisms was written around 1913. Ten aphorisms from the manuscript were published in the monthly review Arya in 1915 and 1916 as parts of what was later issued as Thoughts and Glimpses. But the bulk of the aphorisms — that is, those included in the Karma, Jnana and Bhakti sections of the present booklet — were never published during Sri Aurobindo’s lifetime. They first appeared in book form in 1958.
The seven “Additional Aphorisms” were first included in the edition of 1977; the last five were written in a separate manuscript notebook, apparently somewhat later than the others.
This is the latest in an ongoing series of essays authored by Ray Morose in which he details the human condition and expounds upon how one can pierce the veils and uncover and live one’s true essence. His sometimes difficult intellectual approach is extremely metaphorical and, much like a koan, stretches the reader’s mind and opens it to new ways of conceptualizing the world in which it finds itself. He employs his own terminology, largely bereft of the labels so common in spirituality, and his language often jars like a wooden wheeled trip on cobblestone roods. In the process, he shakes out the dross and tightens mental structure.
Auroville, an international township in South India, was founded in 1968. A small group of pioneers on a heavily eroded plateau, close to the Bay of Bengal near Pondicherry, set out to reforest the barren land and create a new socio-economic, ecological and spiritual habitat with a vision to build “a city the Earth needs”.
Forty years later, a vibrant community of almost 2,000 people from 43 nations had emerged, providing employment to some 4,000 men and women from nearby villages. Meanwhile, they had reforested thousands of acres of land, built homes, health centres and schools, developed organic farms, experimented with renewable energy and cost-effective building technologies, reached out to the neighbouring villages, and set up a plethora of businesses and services.
This book is a result of 15 years of research on Auroville’s economy. It outlines the principles envisaged by its founders, traces its history over the past four decades, investigates the growth of employment opportunities, offers a window on its economic activities through case interviews, and analyses the performance of its commercial and services domains.
It also gauges Auroville’s sustainability as a model of durable socio-economic development “for People and Earth”, and as an antidote for the all-pervading impact of global capitalism.
Come presentata qui, La Filosofia dell’Evoluzione è un compendio di lezioni presentate da Rod Hemsell presso l’Università dell’Unità Umana ad Auroville nel 2008, 2009, 2012 e 2013. La spinta principale nello yoga di Sri Aurobindo è sempre stata verso una partecipazione attiva all’evoluzione umana e questo è il concetto che ha fissato e definito fin dall’inizio la differenza dello yoga di Sri Aurobindo e della Madre da tutti gli altri. Con la sua vasta conoscenza della filosofia e del pensiero di numerosi filosofi, e la sua familiarità con la scienza attuale, Rod è in grado di guidare il lettore attraverso lo sviluppo del pensiero in queste discipline e ci mostra il luogo che Sri Aurobindo, precursore illuminato, ci ha indicato come prossimo obiettivo. Queste lezioni non sono una salita difficile o noiosa verso altezze rarefatte, piuttosto, sono esplorazioni istruttive dei campi base più ampi che circondano il monte; è lasciato a Sri Aurobindo ed alla Madre la guida alla nostra ascesa. Tuttavia, con questa esplorazione della terra ferma, diventiamo sempre più sicuri che le nostre Guide verso le cime innevate in realtà sanno di che cosa parlano. Questa versione in lingua italiana riprende, su indicazione dell’autore, i capitoli più indicativi della versione originale inglese, che permettano comunque al lettore di seguire un filo conduttore lineare e chiaro del percorso di pensiero seguito da Rod Hemsell nelle sue letture.
Parole dagli scritti di Mère e Sri Aurobindo
Questo è stato il primo libro in lingua italiana sulle opere di Sri Aurobindo e Mère, comparso nel 1972 ed oggi completamente esaurito. Approvato dalla Madre, che ne ha manoscritto il titolo, viene riproposto dalla Comunità Aurora del Centro Sri Aurobindo e Mère che provvede alla sua stampa nel 1998 in formato cartaceo.
Il volume si divide in due parti. La prima contiene la traduzione di alcuni “Entretiens” che la Madre ha tenuto dal 1951 sino al 1958, tutti i mercoledì e i venerdì nella palestra scoperta, in quello che all’Ashram viene chiamato il “Play-ground”. La seconda parte contiene parole di Sri Aurobindo sulla Madre, su quello che è la Madre. Ora questo prezioso documento viene riproposto in formato ebook da Auro e-Books.