Es war das erste Mal, dass ich erkannte, dass vollkommene Hingabe bis in die letzte Körperzelle menschenmöglich ist; es war, als die Mutter kam und sich verneigte, dass ich diese vollkommene Uebergabe in Aktion erlebte. Sri Aurobindo [Aurobindo Ghose] [BW 605] (1872-1950) indisch-britischer hinduistischer Philosoph, Dichter, Freiheitskämpfer, Yogi, Meister, Mystiker, Mitteilung an seinen Bruder über Mira Richards, seine spätere Lebensgefährtin, genannt "die Mutter"

Sri Aurobindo [Aurobindo Ghose] [BW 605] (1872-1950) indisch-britischer hinduistischer Philosoph, Dichter, Freiheitskämpfer, Yogi, Meister, Mystiker

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Zitate (engl.) von Sri Aurobindo

Personal avowals
Sri Aurobindo [LoC 605] (1872-1950) Indian British philosopher, mystic

95. Only by perfect renunciation of desire or by perfect satisfaction of desire can the utter embrace of God be experienced; for in both ways the essential precondition is effected – desire perishes. Thoughts and Aphorisms, Lotus Press; 5th revised edition, 1. January 1982

539. God's negations are as useful to us as His affirmations. [...] It is not enough to see God in Christ and Ramakrishna and hear His words, we must see Him and hear Him also in Huxley and Haeckel. Thoughts and Aphorisms, Lotus Press; 5th revised edition, 1. January 1982, cited in: The Mother on Sri Aurobindo's Thoughts and Aphorisms Bhakti (Devotion), pg. 8

Disciple: What is it that creates physical beauty?
Sri Aurobindo: There is a certain vital glow which is really not beauty – when it is overpowering and full of personal magnetism it is dangerous.
Disciple: Does the artist get his form from the vital only?
Sri Aurobindo: No. But these arts are such that they require their stand in the vital. There may be other elements in them but the vital is indispensable. In fact, the highest poetry cannot come unless through the vital. One may take the elements from the mind or emotion or other parts according to necessity.
Disciple: How far is mind a factor in the process?
Sri Aurobindo: If you mean the intellectual mind it has a very little part – though it, too, has a part. The whole process is very complicated. The first impulse is given by the vital and then there is communication with the higher mind – the intuitive faculty. Then something from there comes down to the heart and the artist again takes it up into the mind, and gives expression to it.
Disciple: That is to say, something from above comes down through intuition.
Sri Aurobindo: Yes, some power from above. I use the word "Intuition" in the general sense for all the faculties that act; more properly it is "Inspiration".
Sri Aurobindo [LoC 605] (1872-1950) Indian Hindu mysctic, Evening Talks with Sri Aurobindo, 1-0122, recorded by A.B. Purani

The coming of a spiritual age must be preceded by the appearance of an increasing number of individuals who are no longer satisfied with the normal intellectual, vital and physical existence of man, but perceive that a greater evolution is the real goal of humanity and attempt to effect it in themselves, to lead others to it, and to make it the recognized goal of the human race. In proportion as they succeed and to the degree to which they carry this evolution, the yet unrealized potentiality which they represent will become an actual possibility of the future. Sri Aurobindo [LoC 605] (1872-1950) Indian Hindu mysctic, The Human Cycle, Ideal of Human Unity, War and Self Determination, Lotus Press, 2nd edition, 1. January 1970

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Politics and Society

His [man's] politics and society are a series of adventures and experiments among various possibilities of autocracy, monarchism, military aristocracy, mercantile oligarchy, open or veiled plutocracy, pseudo-democracy of various kinds, bourgeois or proletarian, individualistic or collectivist or bureaucratic, socialism awaiting him, anarchism looming beyond it; and all these correspond to some truth of his social being, some need of his complex social nature, some instinct or force in it which demands that form for its effectuation. Mankind works out these difficulties under the stress of the spirit within it by throwing out a constant variation of types, types of character and temperament, types of practical activity, aesthetic creation, polity, society, ethical order, intellectual system, which vary from the pure to the mixed, from the simple harmony to the complex; each and all of these are so many experiments of individual and collective self-formation in the light of a progressive and increasing knowledge. That knowledge is governed by a number of conflicting ideas and ideals around which these experiments group themselves: each of them is gradually pushed as far as possible in its purity and again mixed and combined as much as possible with others so that there may be a more complex form and an enriched action. Each type has to be broken in turn to yield place to new types and each combination has to give way to the possibility of a new combination. Through it all there is growing an accumulating stock of self-experience and self-actualisation of which the ordinary man accepts some current formulation conventionally as if it were an absolute law and truth, – often enough he even thinks it to be that, – but which the more developed human being seeks always either to break or to enlarge and make more profound or subtle in order to increase or make room for an increase of human capacity, perfectibility, happiness. Sri Aurobindo [LoC 605] (1872-1950) Indian Hindu mysctic, The Human Cycle, Ideal of Human Unity, War and Self Determination, The human cycle: the psychology of social development, S. 118, Lotus Press, 2nd edition, 1. January 1970

Equality does not mean a fresh ignorance or blindness; it does not call for and need not initiate a greyness of vision and a blotting out of all hues. Difference is there, variation of expression is there and this variation we shall appreciate, — far more justly than we could when the eye was clouded by a partial and erring love and hate, admiration and scorn, sympathy and antipathy, attraction and repulsion. But behind the variation we shall always see the Complete and Immutable who dwells within it and we shall feel, know or at least, if it is hidden from us, trust in the wise purpose and divine necessity of the particular manifestation, whether it appear to our human standards harmonious and perfect or crude and unfinished or even false and evil. Sri Aurobindo [LoC 605] (1872-1950) Indian Hindu mysctic

When we have passed beyond knowings, then we shall have Knowledge.
Reason was the helper; Reason is the bar.

When we have passed beyond willings, then we shall have Power.

Effort was the helper; Effort is the bar.

When we have passed beyond enjoyings, then we shall have Bliss.

Desire was the helper; Desire is the bar.

When we have passed beyond individualising, then we shall be real Persons.

Ego was the helper; Ego is the bar.

When we have passed beyond humanity, then we shall be the Man.

The Animal was the helper; the Animal is the bar.

Transform reason into ordered intuition;

let all thyself be light. This is thy goal.

Transform effort into an easy and sovereign overflowing of the soul-strength;

let all thyself be conscious force. This is thy goal.

Transform enjoying into an even and objectless ecstasy;

let all thyself be bliss. This is thy goal.

Transform the divided individual into the world-personality;

let all thyself be the divine. This is thy goal.

Transform the Animal into the Driver of the herds;

let all thyself be Krishna.

This is thy goal.
Sri Aurobindo [LoC 605] (1872-1950) Indian British philosopher, mystic, Thoughts and Glimpses, Sri Aurobindo Association, intyoga.online (May 1916, August 1917) December 1987

Man is a transitional being: he is not final. For in man, and high beyond him ascend the radiant degrees that climb to a divine supermanhood. There lies our destiny and the liberating key to our aspiring but limited and mundane existence. Sri Aurobindo [LoC 605] (1872-1950) Indian British philosopher, mystic, The Hour of God, pg. 7

Aurobindo: I will say something about belief and then you try to understand it by what it is not. Mental faith believes in an idea. That is to say, mind believes in what it thinks. The vital believes in what it desires, and the physical believes in what it senses.
Disciple: Does the transformation come first or the realisation of the Divine Consciousness?
Aurobindo: How can you have the transformation without the Higher Power?
Disiciple: Is it a process that demands faith in all the parts of our nature?
Aurobindo: Yes. It demands
- a mental faith which is the anticipation of the knowledge that is coming.
- Vital faith anticipates the effectuation that is coming.
- Faith in the physical anticipates what is going to be realised.
Disciple: Is there a difference between effectuation and realisation?
Aurobindo: Yes, there is a difference. Effectuation is the work of force, realisation is a fact. This object lying here is a fact, it is not a force.
Sri Aurobindo [LoC 605] (1872-1950) Indian Hindu mysctic, Evening Talks with Sri Aurobindo, recorded by A.B. Purani

If one wishes to purify and transform the nature, it is the power of these higher ranges to which one must open and raise to them and change by them both the subliminal and the surface being. […] But to begin by opening up the lower subconscious, risking to raise up all that is foul or obscure in it, is to go out of one’s way to invite trouble. First, one should make the higher mind and vital strong and firm and full of light and peace from above; afterwards one can open up or even dive into the subconscious with more safety and some chance of a rapid and successful change. Sri Aurobindo [LoC 605] (1872-1950) Indian Hindu mysctic, Letters, S. 1606-1607

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War in relation to the larger scheme of things

Disiciple: He says that war is avoidable.
Aurobindo: There is no objection to that, but how is war to be avoided? How can you prevent war when the other fellow wants to fight? You can prevent it by becoming stronger than he, or by a combination that is stronger than he, or you change his heart, as Gandhiji says, by passive resistance or Satyagraha.
And even there Gandhiji has been forced to admit that none of his followers knows the science of passive resistance. In fact, he says, he is the only person who knows all about Satyagraha. It is not very promising for Satyagraha, considering that it is intended to be a general solution for all men. What some people have done at some places in India is not Satyagraha but Duragraha. Sri Aurobindo [LoC 605] (1872-1950) Indian Hindu mysctic, Evening Talks, recorded by A.B. Purani

He is merged in the vast and free impersonality of the pure Spirit; he becomes the Bhraman; he knows himself as one with the one self in all things. He is no longer aware of ego, no longer troubled by the dualities, no longer feels the anguish of grief or the disturbances of joy, is no longer shaken by desire, is no longer troubled by sin or limited by virtue. Or if the shadows of these things remain, he sees and knows them only as nature working in her own qualities. Sri Aurobindo [LoC 605] (1872-1950) Indian Hindu mysctic, Essays on the Gita pg. 580, 1916-1920

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Auroville.org Indische Gemeinschaft im Geist von Sri Aurobindo, gegr. 1968 mit ca. 1.000 BewohnerInnen
Mirapuri Enterprises.com Gemeinschaft des Integralen Yoga nach Sri Aurobindo/Mutter, Lago Maggiore, Italien

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Literatur

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Literatur (engl.)

Sri Aurobindo [LoC 605] (1872-1950) Indian British philosopher, mystic, Thoughts and Glimpses, Sri Aurobindo Association, intyoga.online (May 1916, August 1917) December 1987
Swami Vivekananda [LoC 610] (1863-1902) Indian hinduist saint, monk, scholar, Swami Nikhilananda, Vivekananda. The Yogas and Other Works, Ramakrishna-Vivekananda Center, revised edition, June 1953
Sri Aurobindo (1872-1950) Indian Hindu mysctic, The Human Cycle, Ideal of Human Unity, War and Self Determination, Lotus Press, 2nd edition, 1. January 1970

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