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
Contributor: Blindshiva
Book format: PDF, ePub, Kindle
Language: English
Dear friends,
Website AuroMaa.org have started publication of “Weekly Readings in Savitri”, which Dr Alok Pandey has kindly agreed to make available to all Savitri readers.
For the next 5-7 years, every Tuesday a new Weekly Reading will be posted, each containing 2 to 3 pages of the original poem (using a standard edition as in Vol 33-34 of the Complete Works of Sri Aurobindo), together with a passage-by-passage summary.
The following passage describes the author’s intention behind this labor of love:
… [Savitri], a revelation coming from the very highest summits of consciousness and embodying the sublimest and subtlest Wisdom and Power, is best received as a gift of Grace. It cannot be the subject of mental analysis and speculation, for the Truth it embodies comes from far above the mind. Hence we do not intend to offer any ‘explanations’ or ‘analytical understanding’ of Savitri through these pages. What we do inte犀利士5mg
nd is to share the joy of Savitri and the insights that are received by all who deeply engage with this wonderful word-body of Sri Aurobindo.
Surely there is no one single way of understanding or engaging with this ‘scripture’ even as there is no one single exclusive approach to the Divine. It is left to each one of us to discover the delight of these unique and powerful revelations that pour through the luminous pages of Savitri. But surely when each of these ‘delights’ meet and come together, it multiplies the joy divine upon Earth and adds to the breath of God upon our lives. It is with this intention and as a humble offering at the feet of the Divine Mother that we have initiated this project, this work on Savitri. Its justification is simply that we are moved by an inner inspiration to do so. Its fulfillment is to facilitate and deepen our engagement with Savitri.
It is with this prayer that we embark upon this project as an offering of love and leave it in Her hands to see what purpose it serves in the grand scheme of things. Let us then dive deep into the fathomless ocean of Light called Savitri and loose ourselves in its limitless delight.
Alok Pandey
Pondicherry, Oct 24, 2016
Епоха раціонального розуму, який визначав еволюційний шлях людства на протязі декількох останніх сторіч, добігає кінця. На нас, нашу Землю, яку ми так любимо, чекають небувалі еволюційні зміни. Йдеться не про вдосконалення нинішнього способу життя, можливі технічні, соціальні та моральні зміни. Мова про кардинальну трансформацію стану свідомості, появу принципово нового типу людства, який прийме еволюційну естафету від «людини розумної». Цей процес розпочався, він здатен прискорити зміну тепер вже фізичного стану Землі, яка є неминучою. От тільки з нами чи без нас? Нинішній етап розвитку людини не є вінцем еволюції, його буде перевершено. Про це говорить тисячолітня мудрість першопрохідців, як у віках, що вже минули, так і в сьогоденні.
Одними із них стали в ХХ сторіччі Шрі Ауробіндо та його духовна супутниця Мати. Те, що ними зроблено, навряд чи сьогодні повністю вкладається в звичне для нас, ментальне сприйняття Реальності. Але це зроблено, зроблено тут, на Землі, посеред життя, зроблено заради її майбутнього, заради появи Нового Людства.
Про це книга, яка перед вами.
Епоха раціонального розуму, який визначав еволюційний шлях людства на протязі декількох останніх сторіч, добігає кінця. На нас, нашу Землю, яку ми так любимо, чекають небувалі еволюційні зміни. Йдеться не про вдосконалення нинішнього способу життя, можливі технічні, соціальні та моральні зміни. Мова про кардинальну трансформацію стану свідомості, появу принципово нового типу людства, який прийме еволюційну естафету від «людини розумної». Цей процес розпочався, він здатен прискорити зміну тепер вже фізичного стану Землі, яка є неминучою. От тільки з нами чи без нас? Нинішній етап розвитку людини не є вінцем еволюції, його буде перевершено. Про це говорить тисячолітня мудрість першопрохідців, як у віках, що вже минули, так і в сьогоденні.
Одними із них стали в ХХ сторіччі Шрі Ауробіндо та його духовна супутниця Мати. Те, що ними зроблено, навряд чи сьогодні повністю вкладається в звичне для нас, ментальне сприйняття Реальності. Але це зроблено, зроблено тут, на Землі, посеред життя, зроблено заради її майбутнього, заради появи Нового Людства.
Про це книга, яка перед вами.
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
Book format: PDF, ePub, Kindle
Language: English
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
Book format: PDF, ePub, Kindle
Language: Devanagari, English
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.