Maa Anandmayi's book collection
Shree Aurbindo
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If you look at uourself carefully, you will see that one always carries in oneself the virlise (I use ''-virtue in its widest & highest sense). You have a special aim, a special aim, a special mission, a s-pecial realisation which is your very own, each one individually, & you carry in yourself all the ob-stacles necessary to make your realisation perfect. Always you will see that within you the shad-ow & the light are equal: you have an ability, you have also the negation of this ability. But if you d-iscover a very black hole, a thick shadow, be sure there is somewhere in you a great light. It is up to you to know how to use the one to eralise the other. Evil is simply holding one's vision on one small angle: tham one says, ''It is evil'' , but if one sees the entire path... In a total consciousness, obviously there is on evilo. There are no contraries. No contraries-- not even contradictions: I say; no contraries. It is that Unity, it is living in that Unity.
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Lights on the Upanishads:- It has become a practice to see the contents of the Upanishads purely from an intellectual viewpoint. According to the seers of the Upanishads, the truths in these books should be realized by every individual. The process of realization is termed as Sadhana. The Upanishads are manuals of Sadhana. The hints on Sadhana are called as vidyas. ‘Lights on the Upanishads’ contains a detailed discussion of the six vidyas. Within the purview of the six vidyas discussed hers, Sri T.V. Kapali Sastry has hinted at several modes of consolidation of Sadhana. It will facilitate to Sadhaka to evolve himself to the staure whose range spreads from the mere materiality to the super human / super divine levels of the super consciousness.
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IN THIS BOOK, one of the most reapected spiritual Masters of our time brings the virtues an ancient path of yoga to life for seekers in the modern world. Swami Chidvilasananda, widely known as Gurumayi, re-introduces you to your own grealessness, revernce, freedom from anger, compassion - these divine qualities, she says, are not noly within our reach; they areat home within us.
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AUROBINDO was born on August 15th, 1872, in Calautta. His father, a man of great ability & stro-ng personality, had been among the first to go to England for his education. He returned entirely anglicised in habits, ideas &ideals,----so strongly that his Aurobindo as a child spoke English & Hi-ndustani only & learned his mother-tonhue only after his return from England. He was determined that his children should receive an entirely Enropean upbringing. While in India they were sent for the beginning of their education to an lrish nuns' school in Darjeeling & in 1879 he took his three sons to England & placed them with an English clergyman & his wife with strict instructions that they should not be allowed to make the acquaintance of any Indian or undergo any Indian influen-ce. These instructions were carried out to the letter & Aurobindo grew up in entier ignorance of India, her people, her religion &her culture.
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Message:- I TAKE the opportunity of the publication of this issue of the “Bulletin d’ Education Physique” of the Ashram to give my blessings to the Journal & the Association—J.S. A. S. A.(Jeunesse Sportive de I’ Ashram de Sri Aurobindo). In doing so I would like to dwell for a while on the deeper raison d’ etre of such Associations & especially the need & utility for the nation of a widespread organization of them & such sports or physical exercises as are practiced here. In their more superficial aspect they merely as games & amusements which people take up for entertainment or as a field for the outlet of the body’s energy & instinct of activity or for a means of the development & maintenance of the health & strength of the body; but they are or can much more than that: they are also fields for the development of habits, capacities & qualities which are greatly needed & of the utmost service to a people in war or in peace, & in its political & social activities, in most indeed of the provinces of a combined human endeavour. It is to this which we may call the national aspect of the subject that I would wish to give especial prominence. In our own time these sports games & athletics have assumed a place & command a general interest such as was seen only in earlier times in countries like Greece, Greece where all sides of human activity were equally developed & the gymnasium, chariot-racing & other sports & athletics had the same importance on the physical side as on the mental side the Arts & poetry & the drama, & were especially stimulated & attended to by the civic authorities of the City State. It was Greece that made an institution of the Olympiad & the recent re-establishment of the Olympiad as an international institution is a significant sign of the revival of the ancient spirit. This kind of interest has spread to a certain extent to our own country & India has begun to take a place in international contests such as the Olympiad. The newly founded State in liberated India is also beginning to be interested in developing all sides of the life of the nation & is likely to take an active part & a habit of direction in fields which were formerly left to private initiative. It is taking up, for instance, the question of the foundation & preservation of health & physical fitness in the nation & in the spreading of a general recognition of its importance. It is in this connection that the encouragement of sports & associations for athletics & all activities of this kind would be an incalculable assistance. A generalization of the habit of taking part in such exercises in childhood & youth & early manhood would help greatly towards the creation of physically fit & energetic people. Perfection of the Body:- THE perfection of the Body, as great a perfection as we can bring about by the means at disposl, must be the ultimate aim of culture. Perfection is the true aim of all culture, the spiritual & psychic, the mental, the vital & it must be the aim of our physical culture also. If you seeking is for a total perfection of the being, the physical part of it cannot be left aside; for the body is the material basis, the body is the instrument which we have to use. Sariram khalu dharma-sadhanam, says the old Sanskrit adage, -- the body is the means of fulfillment of dharma, & dharma, means every ideal which we can propose to ourselves & the law of its working out & its action. A total perfection is the ultimate aim which we set before us, for our ideal is the Divine Life which we wish to create here, the life of the Spirit fulfilled on earth, life accomplishing its own spiritual transformation even here on earth in the conditions of the material universe. That cannot be unless the body too undergoes a transformation, unless its action & functioning attain to a supreme capacity & the perfection which is possible to it or which can made possible.
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It may therefore be useful in approaching an ancient Scripture, such as the Veda, Upanishads or Gita, to indicate precisely the spirit in which we approach it & what exactly we think we may der-ive from it that is of value to humanity & its future. First of all, there is undoubtedly a Truth one & eternal which we are seeking, from which all other truth derives, by the libht of which all other tr-uth finds its right place, explanation & relation to the scheme of knowledge. But precisely for that reason it cannot be shut up in a single trenchant formula, it is not likely to be found in its entirety or in all its bearings in any sinhle philosophy or Scripture or uttered altogether & for ever by any one teacher, thinker, prophet or Avatar.
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This book comprises three works on social & political philosophy. The Human cycle deals with the evolution of human society. The Ideal of Human Uuity examines the possible unification of the human race. War & Self-Determination covers the problem of war & the self-determination of nation of nations. “The individuals who will most help the future of humanity in the new age will be those who will recognise a spiritual evolution as the destiny & therefore need of the human being… They will especially not make the mistake of thinking that this [spiritual] change can be effected by machinery & outward institutions; they will know & never forget that it has to be lived out by man inwardly or it can be made a reality for the kind. They will adopt in its heart of meaning the inward view of the East which bids man seek the destiny & salvation within; but also they will accept, though with a different turn given to it, the importance which the West rightly attaches to life & to the making the best we know & can attain the general rule of all life.”
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The Human Aspiration She followr to the goal of that are passing on beyond, she is the first in the eternal succession of the dawns that are coming, --Usha widens bringing out that which lives. Awakening someone who was dead….What is her scope when she harmonuses with the dawns that shone out before & those that now must shine? She desires the ancient mornings & fulfis their light; projecting forwards her illumination she enters into commu-nion with the rest that aer to come…………………………(Kutsa Angirasa—Rig Veda.) Threefold are those supreme births of this divine force that is in the world are true, they are desirable; he moves there wideovert within the Infinite & shines pure, Iuminous & fulfilling… that which is immortal in mortals & possessed of the truth, is a god & established inwardly as an energy working out our divine powers… Became high-uplifted, O Strength, pierce all veils manifestb in au the things of the Godhead…………Vamadeva—Rig Veda ************* The earliest preoccupation of man in his awakened thoughts &, as it seems, his inevitable & ultimate preoccupation,—for it survives the longest periods of scepticism & returns after every banishment,—is also the highest which his thought can envisage. It manifests itself in the divi- nation of Godhead, the impulse towards perfection, the search after pure Truth & unmixed bliss, the sense of a secret immortality. The ancient da- wns of human knowledge have left us their witness to this constant aspi-ration; today we see a humanity satiated but not satisfied by victorious analysis of the externalities of Nature preparing to return to its primeval longings. The earliest formula of Wisdom promises to be its last,—God, Light, Freedom, Lmmortality. *********************
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The Kena Upanishad is concernd ''with the relaion of mind-consciousness to Brahman-consciousness,'' writes Sri Aurobindo in his commentary on this work.
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The Kena Upanishad is concerned ''wth the relation of mind-consciousness to Brahman-consciousness,'' writes Sri Aurobindo in his commentary on this work. ''The material world and the physical life exist for us only by virtue of our internal self and our intenal life According as our mental instruments represent to us the external world, according as our vital force in obedience to the mind deals with its impacts and objects, so willbe our outward life and exisence''.
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Based on Sri Aurobindo's Synthesis of Yoga The ''Yoga of works'' translated from the Sanskrit Karma Yoga, is essentially the harnessing of the vital creative energies of man and directing those energies towards the spiritual fulfment. Life is the field of yoga, and activity is on longer a hindrance, but rather, the method of the yoga.(NEW AGE BOOKS)
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Thus there emerged in my mind , revealing itself as it were out of the ancient verses, aVeda which was throughout the Scripture of a great & antique religion already equipped with a profouned psychological discipline,-a
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WHAT we propose in our Yoga is nothing less than to break up whole formation of our past & mental man & to create a new centre of vision & a new universe of acivities in ourselves which shall constitute a divine humanity or a superhuman nature… Mind has to cease to be mind & become brilliant with something beyond it. Life has to change into a thing vast & calm & intense & powerful that can no longer recognise its old blind eager narrow self of petty impulse & desire. Even the body has to submit to a mutation & be no longer the clamorous animal or the impeding clod it now is, but become instead a conscious servant & radiant instrument & living form of the spirit. LIFE & YOGA:- THERE are two necessities of Nature’s workings which seem always to intervene in the greater forms of human activity, whether these belong to our ordinary fields of movement or seek those exceptional spheres & fulfilments which appear to us high & divine. Every such form tends towards a harmonised complexity & totality which again breaks apart into various channels of special effort & tendency, only to unite once more in a larger & more puissant synthesis. Secondly, development into forms is an imperative rule of effective manifestation; yet all truth & practice too strictly formulated becomes old & loses much, if not all, of its virtue; it must be constantly renovated by fresh streams of the revivifying the dead or dying vehicle & changing it, if it is to acquire a new life. To be perpetually reborn is the condition of a material immortality. We are in an age, full of the throes of travail, when all forms of thought & activity that have in themselves any strong power of utility or any secret virtue of persistence are being subjected to a supreme test & given their opportunity of rebirth. The world today presents the aspesente of a huge cauldron of Medea in which all things are cast, shredded into pieces, experimented on, combined & recombined either to perish & provide the scattered material of new forms or to emerge rejuvenated & changed for a fresh term of existence. Indian Yoga, in its essence a special action or formulation of certain great power of Nature, itself specialised, divieded & variously fromulated, is potentially one of these dynaments of the future life of humanity. The child of immemorial ages, preserved by its vitality & truth into our modern times, it is now emerging from the secret schools & ascetic retreats in which it had taken refuge & is seeking its place in the future sum of living human powers & utilities. But it has first to rediscover itself, bring to the surface the profoundest reason of its being in that general truth & that unceasing aim of Nature which it represents, & find by virtue of this new self-apprciation its own recovered & larget synthesis.
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In 1870, the spiritual leader of the Nagai Japat, makes a momentous perdiction; the Uttata Yogi wo-uld settle down in South India. His arrival presage the liberation of the contry feom foreign rule & put an end to the era of falsehood. The long vigil for the Uttara Yogi begins. Having completed his internship for the ICS in England, young Aurobindo Ghose returns to Inida & joins the chalks out his programme for achieving the indepndence of India. He popularises the 'bat-tle cry' Vande Mataram & initiates the Swadeshi & Boycott movements to thwart the partition Bengal.
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