SpiritualWiki - Aurobindo

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] (1872-1950) indisch-britischer hinduistischer Philosoph, Mystiker, Yogi, Meister, Freiheitskämpfer, Dichter, Mitteilung an seinen Bruder über Mira Richards, seine spätere Lebensgefährtin, genannt "die Mutter", zitiert in: Georges van Vrekhem, Über den Menschen hinaus. Leben und Werk von Sri Aurobindo und Mutter, Aquamarin Verlag, Grafing, 1995, 11. August 2014

Empfehlung

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 [Aurobindo Ghose] (1872-1950) Indian British Hindu philosopher, mystic, yogi, guru, freedom fighter, poet, Thoughts and Glimpses, volume 16, S. 377, Sri Aurobindo Ashram Publications, Pondicherry, India, May 1916, August 1917, paperback edition 1. January 1973, December 1987

Das Ziel
Sind wir über Kenntnisse hinaus, dann haben wir Wissen. Vernunft war das Mittel; Vernunft ist die Schranke.
Sind wir über Bemühungen hinaus, dann haben wir Macht. Anstrengung war das Mittel, Anstrengung ist die Schranke.
Sind wir über Vergnügungen hinaus, dann haben wir Seligkeit. Begierde war das Mittel, Begierde ist die Schranke.
Sind wir über die Individualisierung hinaus, dann sind wir wahre Person. Ego war das Mittel, Ego ist die Schranke.
Sind wir über das Menschentum hinaus, dann sind wir der Mensch. Das Tier war das Mittel, das Tier ist die Schranke.
Wandle die Vernunft in geordnete Intuition; sei ganz und gar Licht. Das ist dein Ziel.
Wandle Anstrengung in gleichmäßiges, freies Strömen von Seelenstärke; sei ganz und gar bewusste Kraft. Das ist dein Ziel.
Wandle Vergnügen in gleichmäßige und gegenstandslose Ekstase; sei ganz und gar Seligkeit. Das ist dein Ziel.
Wandle das gesonderte Einzelwesen in die Welt-Person; sei ganz und gar das Göttliche. Das ist dein Ziel.
Wandle das Tier in den Hirten der Herden; sei ganz und gar Krishna. Das ist dein Ziel.

Wenn wir über Kenntnisse hinausgegangen sind, dann werden wir Wissen haben.
Vernunft war der Helfer, Vernunft ist die Schranke.

Wenn wir das Wollen und Tun hinter uns gelassen haben, dann werden wir Wirkmacht haben.

Anstrengung war der Helfer; Anstrengung ist das Hindernis.

Wenn wir über die Vergnügungen hinausgewachsen sind, dann werden wir Glückseligkeit haben.

Begierde war der Helfer; Begierde ist die Barriere.

Wenn wir die Individualisierung hinter uns gelassen haben, dann werden wir wahre Charaktere sein.

Das Ego war der Helfer; das Ego ist die Schranke.

Wenn wir das Allzumenschliche hinter uns gelassen haben, dann werden wir der Mensch sein.

Das Tier war der Helfer; das Tier ist das Hindernis.

Verwandle die Vernunft in geordnete Intuition;

Lass alles von dir Licht sein. Dies ist dein Ziel.

Verwandle Anstrengung in ein leichtes und souveränes Überfließen der Seelenkraft;

Lass dein ganzes Selbst bewusste Kraft sein. Dies ist dein Ziel.

Verwandle das Genießen in eine gleichmäßige und objektlose Ekstase;

Lass dein ganzes Selbst Glückseligkeit sein. Dies ist dein Ziel.

Verwandle das geteilte Individuum in die Welt-Persönlichkeit;

Lass dein ganzes Selbst das Göttliche sein. Dies ist dein Ziel.

Verwandle das Tier in den Treiber der Herden;

Lass dein ganzes Selbst der Krishna sein. Dies ist dein Ziel.

Sri Aurobindo [Aurobindo Ghose] (1872-1950) indisch-britischer hinduistischer Philosoph, Mystiker, Yogi, Meister, Freiheitskämpfer, Dichter, Sämtliche Werke. Gedanken und Einblicke, Band 2 "Indische Weisheit" [Pondicherry, Indien, Mai 1916], Rascher, 1945

Die Legende von Satyavan und Savitri wird im Mahabharata erzählt als Gleichnis von der ehelichen Liebe, die den Tod besiegt. Satyavan ist die Seele, die die göttliche Wahrheit des Seins, herabgestiegen in die Gewalt von Tod und Unwis-
senheit, in sich trägt. Savitri ist das göttliche Wort, die Tochter der Sonne, die Gottheit der Höchsten Wahrheit, die her-
abkommt und geboren wurde für das Heil. Aswapati, der Herr des Pferdes, ihr menschlicher Vater, ist der Herr von Ta-
pasya, jener konzentrierten Energie spirituellen Bemühens, das uns hilft, uns aus den Ebenen der Sterblichkeit zum
Unsterblichen zu erheben. Dyumatsena, der Herr der Heerscharen, Vater von Satyavan, ist das göttliche Bewusstsein,
das hier blind geworden ist, sein himmlisches Königtum und damit das seines Ruhmes verliert. Doch dies ist keine blo-
ße Allegorie, die Mitwirkenden sind nicht personifizierte Eigenschaften, sondern Inkarnationen oder Emanationen le-
bendiger und bewußter Kräfte, mit denen wir konkret in Berührung kommen können. Sie nehmen menschliche Gestalt
an, um dem Menschen zu helfen und ihm den Weg von seiner sterblichen Verfassung zu einem göttlichen Bewußtsein
und unsterblichen Leben zu zeigen. Sri Aurobindo [Aurobindo Ghose] (1872-1950) indisch-britischer hinduistischer Philosoph, Mystiker, Yogi, Meister, Freiheitskämpfer, Dichter, Heinz Kappes, Übertragender, poetisches Hauptwerk Savitri. Legende und Sinnbild, Hinder und Deelmann, 1992, Aquamarin Verlag, Grafing, 14. August 2014

Referenz: de.Wikiquote-Eintrag ► Aurobindo Ghose

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Quotes by Sri Aurobindo

Personal avowals

I am born physically by a generation which is a carrying on of its unbroken history; the body, life, physical mentality of
all past being prolongs itself in me and I must therefore undergo the law of heredity; the parent, says the Upanishad, recreates himself by the energy in his seed and is reborn in the child. But as soon as I begin to develop, a new, an in-
dependent and overbearing factor comes in, which is not my parents nor my ancestry, nor past mankind, but I, my own
self. And this is the really important, crowning, central factor. What matters most in my life, is not my heredity; that only
gives me my opportunity or my obstacle, my good or my bad material, and it has not by any means been shown that I
draw all from that source. What matters supremely is what I make of my heredity and not what my heredity makes of me. The past of the world, bygone humanity, my ancestors are there in me; but still I myself am the artist of my self,
my life, my actions. And there is the present of the world, of humanity, there are my contemporaries as well as my an-
cestors; the life of my environment too enters into me, offers me a new material, shapes me by its influence, lays its
direct or its indirect touch on my being. I am invaded, changed, partly recreated by the environing being and action in
which I am and act. But here again the individual comes in subtly and centrally as the decisive power. What is supre-
mely important is what I make of all this surrounding and invading present and not what it makes of me. And in the in-
teraction of individual and general Karma in which others are causes and produce an effect in my existence and I am
a cause and produce an effect on them, I live for others, whether I would have it so or no, and others live for me and
for all. Still the central power of my psychology takes its colour from this seeing that I live for my self, and for others
or for the world only as an extension of my self, as a thing with which I am bound up in some kind of oneness. I seem
to be a soul, self or spirit who constantly with the assistance of all create out of my past and present my future being
and myself to help in the surrounding creative evolution. Sri Aurobindo [Aurobindo Ghose] (1872-1950) Indian British Hindu philosopher, mystic, yogi, guru, freedom fighter, poet, Rebirth and Karma, Lotus Brands, Wisconsin, US edition 1. May 1992

Recommendations

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.

Future outlook

If there is a future, it will wear a crown of feminine design.
Sri Aurobindo [Aurobindo Ghose] (1872-1950) Indian British Hindu philosopher, mystic, yogi, guru, freedom fighter, poet, cited in:
blog article Aurobindo: "If there is to be a future, it will wear the crown of feminine design.", referencing: Andrew Harvey (*1952) Indian-British religious scholar, Rumi translator and explicator, teacher of mystic traditions, architect of Sacred Activism, poet, no-
velist, author, The Return of the Mother, Frog Books, 1995, Tarcher, 22. December 2000, Northatlantic Books, 20. August 2013

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 [Aurobindo Ghose] (1872-1950) Indian British Hindu philosopher, mystic, yogi, guru, freedom fighter, poet, The Hu-
man Cycle, Ideal of Human Unity, War and Self Determination, Lotus Press, 1st edition 1. January 1970, 2nd edition 1. June 1997

The anarchic is the true divine state of man in the end as in the beginning; but in between it would lead us
straight to the devil and his kingdom. Sri Aurobindo [Aurobindo Ghose] (1872-1950) Indian British Hindu philosopher, mystic, yogi, guru, freedom fighter, poet, Goodreads Quotable Quote

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Three evolutionary stages – Liberty ♦ equality ♦ higher guided anarchy

If we may judge from the modern movement, the progress of the reason as a social renovator and creator, if not interrupted in its course, would be destined to pass through three successive stages which are the very logic of its growth,
1. the first individualistic and increasingly democratic with liberty for its principle,
2. the second socialistic, in the end perhaps a governmental communism with equality and the State for its principle,
3. the third – if that ever gets beyond the stage of theory – anarchistic in the higher sense of that much-abu-
  sed word, either a loose voluntary cooperation or a free communalism with brotherhood or comradeship and
  not government for its principle.

It is in the transition to its third and consummating stage, if or whenever that comes, that the power and sufficiency
of the reason will be tested; it will then be seen whether the reason can really be the master of our nature, solve
the problems of our interrelated and conflicting egoisms and bring about within itself a perfect principle of so-
ciety or must give way to a higher guide.
For till this third stage has its trial, it is Force that in the last resort really governs. Reason only gives to Force
the plan of its action and a system to administer. Sri Aurobindo [Aurobindo Ghose] (1872-1950) Indian British Hindu phi-
losopher, mystic, yogi, guru, freedom fighter, poet, The Human Cycle, Ideal of Human Unity, War and Self Determination, "The
Curve of the Rational Age", S. 181-182, Lotus Press, 1st edition 1. January 1970, 2nd edition 1. June 1997

Warning

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Fundamentalism in the Sri Aurobindo Ashram

A movement in the case of a work like mine means the founding of a school or a sect or some other damned nonsense. It means that hundreds or thousands of useless people join in and corrupt the work or reduce it to a pompous farce from which the Truth that was coming down recedes into secrecy and silence. It is what has happened to the “religions”
and is the reason of their failure.
Sri Aurobindo [Aurobindo Ghose] (1872-1950) Indian British Hindu philosopher, mystic, yogi, guru, freedom fighter, poet, On Himself, S. 375-376, Sri Aurobindo Ashram, Sri Aurobindo Society, December 1972, 7th edition 31. May 1991

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Status of the ordinary man

To the ordinary man who lives upon his own waking surface, ignorant of the self's depths and vastnesses behind the veil, his psychological existence is fairly simple. A small but clamourous company of desires, some imperative intellectual and aesthetic cravings, some tastes, a few ruling or prominent ideas amid a great current of unconnected or ill-connected and mostly trivial thoughts, a number of more or less imperative vital needs, alternations of physical health and dis-
ease, a scattered and inconsequent succession of joys and griefs, frequent minor disturbances and vicissitudes and rarer strong searchings and upheavals of mind or body, and through it all Nature, partly with the aid of his thought and will, partly without or in spite of it, arranging these things in some rough practical fashion, some tolerable disorderly order, – this is the material of his existence. Sri Aurobindo [Aurobindo Ghose] (1872-1950) Indian British Hindu philosopher, mystic, yogi, guru, freedom fighter, poet, The Synthesis of Yoga, S. 74-75, 1. January 1948, Lotus Press, 1. January 1990, Sri Aurobindo Ashram, Sri Aurobindo Society, 3rd edition 10. August 2006

95. Only by perfect renunciation of desire or by perfect satisfaction of desire can the utter embrace of God be experi-
enced; for in both ways the essential precondition is effected – desire perishes.
Sri Aurobindo [Aurobindo Ghose] (1872-1950) Indian British Hindu philosopher, mystic, yogi, guru, freedom fighter, poet, Thoughts and Aphorisms, Lotus Press, Wisconsin, 5th revised edition 1. January 1982

540. God's negations are as useful to us as His affirmations. [...] It is not enough to see God in Christ and Rama-
krishna and hear His words, we must see Him and hear Him also in Huxley and Haeckel.
Sri Aurobindo [Aurobindo Ghose] (1872-1950) Indian British Hindu philosopher, mystic, yogi, guru, freedom fighter, poet, Thoughts and Aphorisms, Lotus Press, Wisconsin, 5th revised edition 1. January 1982, cited in: The Mother, On Sri Aurobindo's Thoughts
and Aphorisms, PDF, Bhakti (Devotion), S. 361, 1958-1970, Collected Works of the Mother, volume 10, Sri Aurobindo Ashram, Pondicherry, India, 2nd edition 1977, 2001

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 [Aurobindo Ghose] (1872-1950) Indian British Hindu philosopher, mystic, yogi, guru, freedom fighter, poet, cited in: A.B. Purani, Evening Talks with Sri Aurobindo, 3rd series, section 1-0122, 23. January 1939, recorded 1920-1943, Sri Aurobindo Ashram, 1. December 2011

Disciple: Then it is the Cosmic Spirit that is responsible for the evil?
Sri Aurobindo: Yes, the Cosmic Spirit that is responsible for both – good and evil, you can't say it is responsible for
one and not the other. Through both – good and evil – and their struggle between Light and Darkness, the Cosmic
Spirit works out its purpose in evolution. Sri Aurobindo [Aurobindo Ghose] (1872-1950) Indian British Hindu philosopher,
mystic, yogi, guru, freedom fighter, poet, cited in: A.B. Purani, Evening Talks with Sri Aurobindo, 3rd series, section 1-0122, 23.
January 1939, recorded 1920-1943, Sri Aurobindo Ashram, 1. December 2011

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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 col-
lective 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 conven-
tionally as if it were an absolute law and truth – often enough he even thinks it to be that – but which the more deve-
loped 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 [Aurobindo Ghose] (1872-1950) Indian British Hindu philosopher, mystic, yogi, guru, freedom fighter, poet, 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 appre-
ciate, – 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 [Aurobindo Ghose] (1872-1950) Indian British Hindu philosopher, mystic, yogi, guru, freedom fighter, poet, cited in: Santosh Krinsky, Readings in Sri Aurobindo's "The Synthesis of Yoga". Volume 1. The Conditions of the Synthesis and The Yoga of Divine Works, S. 352, Lotus Press, 2016

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 [Aurobindo Ghose] (1872-1950) Indian British Hindu philosopher, mystic, yogi, guru, freedom fighter,
poet, The Hour of God. Selections From His Writings, S. 7, Sahitya Akademi, 12. June 1995

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 physi-
cal 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 [Aurobindo Ghose] (1872-1950) Indian British Hindu philosopher, mystic, yogi, guru, freedom fighter, poet, cited in: A.B. Purani, Evening Talks with Sri Aurobindo, 3rd series, section 1-0122, 23. January 1939, recorded 1920-1943, Sri Aurobindo Ashram, 1. December 2011

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 [Aurobindo Ghose] (1872-1950) Indian British Hindu philosopher, mystic, yogi, guru, freedom fighter, poet, The Inte-
gral Yoga. Sri Aurobindo's Teaching and Method of Practice. Selected Letters, S. 1606-1607, Sri Aurobindo Ashram Publications
Department, Pondicherry, India, 1. June 2006

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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 beco-
ming 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 resis-
tance. In fact, he says, he is the only person who knows all about Satyagraha. It is not very promising for Satya-
graha, 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 [Aurobindo Ghose] (1872-1950) Indian British Hindu philosopher, mystic, yogi, guru, freedom fighter, poet, cited in: A.B. Purani, Evening Talks with Sri Aurobindo, recorded 1920-1943, Sri Aurobindo Ashram, Pondicherry, India, 1. December 2011

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 [Aurobindo Ghose] (1872-1950) Indian British Hindu philosopher, mystic, yogi, guru, freedom fighter, poet, Essays on the Gita, S. 580, Sri Aurobindo Ashram, Pondicherry, India, 1916-1920

A dangerous habit is constant self-justification. When this becomes strong in the seeker, it is impossible to turn
him in this part of the being to the right consciousness and action because at each step his whole preoccupation is
to justify himself. His mind rushes at once to maintain his own idea, his own position or his own course of action.
This he is ready to do by any kind of argument, sometimes the most clumsy and foolish or inconsistent with what
he has been protesting the moment before [but not obvious to him], by any kind of mis-statement or any kind of
device. This is a common misuse, but nonetheless a misuse of the thinking mind; but it takes in him exaggera-
ted proportions and so long as he keeps to it, it will be impossible for him to see or live the Truth.
Sri Aurobindo [Aurobindo Ghose] (1872-1950) Indian British Hindu philosopher, yogi, mystic, guru, freedom fighter, poet, The Integral Yoga. Sri Aurobindo's Teaching and Method of Practice. Selected Letters, S. 256, Sri Aurobindo Ashram Publications Department, Pondicherry, India, 1. June 2006

THE BIND OF THE THREE GUNAS

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The bind of the three gunas

For Purusha veils himself in this round, veils his divine and immortal being in ignorance and is subject to the law of an insistent limiting Prakriti. That law is the compelling rule of the three gunas. It is a triple stair that stumbles upward towards the divine light but cannot reach it.
At its base is the law or dharma of inertia: the tamasic man inertly obeys in a customary mechanical action the sugges-
tions and impulses, the round of will of his material and his half-intellectualised vital and sensational nature. In the middle
intervenes the kinetic law or dharma; the rajasic man, vital, dynamic, active, attempts to impose himself on his world and
environment, but only increases the wounding weight and tyrant yoke of his turbulent passions, desires and egoisms, the
burden of his restless self-will, the yoke of his rajasic nature. At the top presses down upon life the harmonic regulative
law or dharma; the sattwic man attempts to erect and follow his limited personal standards of reasoning knowledge, en-
lightened utility or mechanised virtue, his religions and philosophies and ethical formulas, mental systems and construc-
tions, fixed channels of idea and conduct which do not agree with the totality of the meaning of life and are constantly be-
ing broken in the movement of the wider universal purpose.
The dharma of the sattwic man is the highest in the circle of the gunas; but that too is a limited view and a dwarfed stan-
dard. Its imperfect indications lead to a petty and relative perfection; temporarily satisfying to the enlightened personal ego,
it is not founded either on the whole truth of the self or on the whole truth of Nature.
Sri Aurobindo [Aurobindo Ghose] (1872-1950) Indian British Hindu philosopher, yogi, mystic, guru, freedom fighter, poet, Essays über die Gita, chapter XXII, Aquamarin Verlag; 4th paperback edition 11. August 2010

Reference: en.Wikiquote entry ► Sri Aurobindo

Quotes: ► Excerpted from Aurobindo, Volume 26, SABCL, "On Himself"

Poetry

There is no visible foe, but the unseen
Is around us, forces intangible besiege,
Touches from alien realms, thoughts not our own
Overtake us and compel the erring heart;
Our lives are caught in an ambitious net.
A grisly company of maladies
Come, licensed lodgers, into man's bodily house,
In the malignant hollows of the world,
In its subconscient cavern-passages
Ambushed they lie waiting their hour to leap,
Surrounding with danger the sieged city of life:
Admitted into the citadel of man's days
They mine his force and maim or suddenly kill.

Sri Aurobindo [Aurobindo Ghose] (1872-1950) Indian British Hindu philosopher, mystic, yogi, guru, freedom fighter, poet, Savitri Bhavan, Study notes No. 31, cited in: Sri Aurobindo Archives and Research, S. 149-150, volume 1, number 1, April 1977, December 1994

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Quotes on 'hostile forces' by Sri Aurobindo

Sri Aurobindo [Aurobindo Ghose] (1872-1950) Indian British Hindu freedom fighter, philosopher,
yogi, mystic, guru, poet, Letters on Yoga, Volume III, 1970, Lotus Press, 3rd edition 1. June 1988

Humans under attack by hostile forces

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Opposition of the hostile forces

Men are being constantly invaded by the hostiles and there are great numbers of men who are partly or entirely under their influence. Some are possessed by them, others (a few) are incarnations of hostile beings. At the present moment they are very active all over the earth. Of course in the outside world there is no consciousness, such as is developed in yoga, by which they can either become aware of or consciously repel the attacks – the struggle in them between the psychic and the hostile force goes on mostly behind the veil or so far as it is on the surface is not understood by the mind.
The first attempt of the possessing entity is to separate the person from his psychic [soul], and it is that that creates the struggle. All depends on the extent and persistence of the possession – how much of the being it occupies and whether it is constant or not. […]
To say that all light is good is as if you said that all water is good – or even that all clear or transparent water is good:
it would not be true. One must see what is the nature of the light or where it comes from or what is in it, before
one can say that it is the true Light. False lights exist and misleading lustres, lower lights too that belong to the be-
ing's inferior reaches. One must therefore be on one's guard and distinguish; the true discrimination has to come by
growth of the psychic feeling and a purified mind and experience.
Evil forces can always attack in moments of unconsciousness or half-consciousness or through the subconscient
or external physical – so long as all is not supramentally transformed. The hostile forces do not need a cause for
attacking – they attack whenever and whoever they can. What one has to see is that nothing responds or admits
them. The hostile forces have a certain self-chosen function: it is to test the condition of the individual, of
the work, of the earth itself and their readiness for the spiritual descent and fulfillment. At every step of the journey,
they are there attacking furiously, criticizing, suggesting, imposing despondency or inciting to revolt, raising unbe-
lief, amassing difficulties. [...]
These attacks very ordinarily become violent when the progress is becoming rapid and on the way to be definite – especially if they find they cannot carry out an effective aggression into the inner being, they try to shake by out-
side assaults. One must take it as a trial of strength, a call for gathering all one's capacities of calm and openness
to the Light and Power, so as to make oneself an instrument for the victory of the Divine over the undivine, of the
Light over the darkness in the world-tangle. It is in this spirit that you must face these difficulties till the higher things
are so confirmed in you that these forces can attack no longer.
There are two things that make it impossible for them [the hostile forces] to succeed even temporarily in any attack
on the mind or the vital – first, an entire love, devotion and confidence that nothing can shake, secondly, a calm
and equality in the vital as well as in the mind which has become the fundamental character of the inner nature.
Suggestions then may still come, things go wrong outside, but the being remains invulnerable. Either of these two
things is sufficient in itself – and in proportion as they grow, even the existence of the hostile forces becomes less
and less of a phenomenon of the inner life – though they may still be there in the outer atmosphere.

It is a fact always known to all yogis and occultists since the beginning of time, in Europe and Africa as in India,
that wherever yoga is done, there the hostile forces gather together to stop it. 1731/1

[T]he action of the hostile forces is a special intervention creating violent inner conflicts, abnormal depressions, thoughts and impulses of a kind which can be easily recognised as suggestions e.g. leaving the Ashram, aban-
doning the yoga, revolt against the Divine, suggestions of calamity and catastrophe apparently irresistible, ir-
rational impulses and so on. 1731/2

An entire rejection and a complete turning to the Divine are the way to meet [the hostile forces]. 1740/3

Be like a cliff attacked by a stormy sea [psychic attacks] but never submerged by it. 1750/4

This state which tries to come upon you and seize is not part of your true self, but a foreign influence. To yield to
it and to express it would therefore be not sincerity, but the expression of something false to your true being, some-
thing that will grow more and more foreign to you as you progress. Always reject it, when it comes, even if you feel
strongly its touch; open in your mind and soul to the Mother, keep your will and faith and you will find it receding.
Even if it returns obstinately, be equally and more obstinate against it, firm in rejection – that will discourage and
wear it out and finally it will grow weak, a shadow of itself and disappear. Be true to your true self always –
that is the real sincerity. Persist and conquer. 1749/6-1750/1-2

Sri Aurobindo [Aurobindo Ghose] (1872-1950) Indian British Hindu freedom fighter, philosopher,
yogi, mystic, guru, poet, Letters on Yoga, volume IV, 1970, Lotus Press, paperback 1. January 2015

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Falling ill upon suggestion

The feeling of illness is at first only a suggestion; it becomes a reality because your physical consciousness accepts it. It is like a wrong suggestion in the mind; if the mind accepts it, it becomes clouded and confused and has to struggle back into harmony and clearness. [...]
A suggestion is not one's own thought or feeling, but a thought or feeling that comes from outside, from others, from
the general atmosphere or from external Nature, — if it is received, it sticks and acts on the being and is taken to be
one's own thought or feeling. If it is recognised as a suggestion, then it can be more easily got rid of. This feeling of
doubt and self-distrust and hopelessness about oneself is a thing moving about in the atmosphere and trying to en-
ter into people and be accepted; I want you to reject it, for its presence not only produces trouble and distress but
stands in the way of restoration of health and return to the inner activity of the sadhana [...].
There is a general suggestion in the air about catching dengue or influenza. It is this suggestion that is enabling the
adverse [occult] forces to bring about symptoms of this kind and spread the complaints; if one rejects both the sug-
gestions and the symptoms, then these things will not materialise.

Sri Aurobindo [Aurobindo Ghose] (1872-1950) Indian British Hindu philosopher, yogi, mystic, guru, freedom fighter, poet, The Hidden Forces of Life. Selections from the Works of Sri Aurobindo and the Mother, Lotus Brands, Wisconsin, June 1999, Sri Aurobindo Ashram Publications,
Pondicherry, India, 1st edition 16. March 2009

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Archons interfering with human life on earth

There are some human beings who are like vampires. What are they and why are they like that?
They are not human; there is only a human form or appearance. They are incarna-
tions of beings from the world that is just next to the physical, beings who live on the plane which we call the vi-
tal world. It is a world of all the desires and impulses and passions and of movements of violence and greed and cunning and every kind of ignorance; but all the dynamisms too are there, all the life-energies and all the powers.
The beings of this world have by their nature a strange grip over the material world and can exercise upon it a
sinister influence.
Some of them are formed out of the remains of the human being that persist after death in the vital atmosphere
near to the earth-plane. His desires and hungers still float there and remain in form even after the dissolution of
the body; often they are moved to go on manifesting and satisfying themselves and the birth of these creatures
of the vital world is the consequence. But these are minor beings and, even if they can be very troublesome, it
is yet not impossible to deal with them.
There are others, far more dangerous, who have never been in human form; never were they born into a human
body upon earth, for most often they refuse to accept this way of birth because it is slavery to matter and
they prefer to remain in their own world, powerful and mischievous, and to control earthly beings from there.
For, if they do not want to be born on earth, they do want to be in contact with the physical nature, but without
being bound by it.
Their method is
1. to try first to cast their influence upon a man;
2. then they enter slowly into his atmosphere and in the end may get complete possession of him,
3. driving out entirely the real human soul and personality.

These creatures, when in possession of an earthly body, may have the human appearance but they
have not a human nature. Their habit is to draw upon the life-force of human beings; they attack and cap-
ture vital power wherever they can and feed upon it.

If they come into your atmosphere, you suddenly feel depressed and exhausted;
if you are near them for some time you fall sick;
if you live with one of them, it may kill you.

– But how is one to get such creatures out of one's environment when they are once there?
The vital power incarnated in these beings is of a very material kind and it is effective only within a short distance.
Ordinarily, if you do not live in the same house or if you are not in the same company with them, you do not come
within their influence. But if you open some channel of connection or communication, through letters, for example,
then you make possible an interchange of forces and are liable to be influenced by them even from a far distance.
The wisest way with these beings is to cut off all connection and have nothing to do with them – unless indeed you
have great occult knowledge and power and have learned how to cover and protect your-
self – but even then it is always a dangerous thing to move about with them. To hope to transform them, as some
people do, is a vain illusion; for they do not want to be transformed. They have no intention of allowing any Trans-
formation and all effort in that direction is useless.
These beings, when in the human body, are not often conscious of what they really are. Sometimes they have a
vague feeling that they are not quite human in the ordinary way. But still there are cases where they are conscious
and very conscious; not only do they know that they do not belong to humanity but they know what they are, act in
that knowledge and deliberately pursue their ends. The beings of the vital world are powerful by their very nature;
when to their power they add knowledge, they become doubly dangerous.
There is nothing to be done with these creatures; you should avoid having any dealings with them unless you have
the power to crush and destroy them. If you are forced into contact with them, beware of the spell they can
cast. These vital beings, when they manifest on the physical plane, have always a great hypnotic power; for the
centre of their consciousness is in the vital world and not in the material and they are not veiled and dwarfed by
the material consciousness as human beings are.

There is always a drawing of [occult] vital forces from one to another in all human social mixture that takes place automatically. Sex is one of the most powerful ways of each drawing upon the other's vital force, or of one drawing the other's, which also often happens in a one-sided way to the great detriment of the "other". In the
passage come many things good and bad, elation, feeling of strength and support, infiltration of good or bad
qualities, interchange of psychological moods, states and movements, depressions, exhaustion – the whole ga-
mut. People don't know it – which is a mercy of God upon them – but when one gets into a certain yogic cons-
ciousness, one becomes very much aware and sensitive to all this interchange and action and reaction, but
also one can build a wall against, reject etc.
People who have desires add to the mental formation a kind of small envelope, a vital shell which gives it a
still greater reality. These people are usually surrounded by a number of tiny entities which are their own for-
mations, their own mental formations clothed with vital force, which come all the time to strike them to try to
make them realize materially the formations they have made.
You have perhaps read the books of Maurice Magre (1877-1941). He describes this; he had come here,
Maurice Magre, and we spoke and he told me that he had always noticed – he was highly sensitive – he
had always noticed that people who have [excessive/pathological] sexual desires are surrounded by a kind
of small swarm of entities who are somewhat viscous and rather ugly and which torment them constantly,
awakening desire in them.
He said he had seen this around certain people. It was like being surrounded by a swarm of mosquitoes, yes!
But it is more gross, and much uglier still, and it is viscous, it is horrible, and it turns round and round the per-
son and gives him no peace, and it awakens in him the desire that has formed these entities and they batten
on it. It is their food. This is absolutely true. His observation was quite correct. His vision was very true. It is
like that. The sex-vampire eats up the other's vital and gives nothing or very little.

How to deal with hostile forces [psychic attacks]

Don't identify with hostile forces.
Don't obsess about hostile forces or fear them.
Don't listen to arguments put forward by hostile forces.
Don't sympathise with people who are possessed by hostile forces.
Be patient when under attack.
This state which tries to come upon you and seize is not part of your true self, but a foreign influence.

Deleted blog article Overcoming Hostile Forces, Devi Ma Saraswati, 1. August 2017

See also: ► Archontic interference – Aurobindo

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Zitate von anderen Quellen über Sri Aurobindo

Persönliche Bekenntnisse

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Quotes by various other sources on Sri Aurobindo

Personal avowals

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Zentren

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

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Literatur

Sri Aurobindo [Aurobindo Ghose] (1872-1950) indisch-britischer hinduistischer Philosoph, Mystiker, Yogi, Meister, Freiheits-kämpfer, Dichter, Von der Seligkeit des Dienens, Mirapuri-Verlag, Taschenbuchauflage 1985, Patmos, Düsseldorf, 1988
Sri Aurobindo [Aurobindo Ghose] (1872-1950) indisch-britischer hinduistischer Philosoph, Mystiker, Yogi, Meister, Freiheits-
kämpfer, Dichter, Heinz Kappes, Übertragender, poetisches Hauptwerk Savitri. Legende und Sinnbild, Hinder und Deelmann, 1992, Aquamarin, 14. August 2014
Georges van Vrekhem, Über den Menschen hinaus. Leben und Werk von Sri Aurobindo und Mutter, Aquamarin Verlag, Grafing, 1995, 11. August 2014
Sri Aurobindo [Aurobindo Ghose] (1872-1950) indisch-britischer hinduistischer Philosoph, Mystiker, Yogi, Meister, Freiheits-
kämpfer, Dichter, Das seelische Wesen. Die Seele: Ihre Natur, Aufgabe und Evolution, Sri Aurobindo Ashram, Sri Aurobindo Society, 3. Auflage 1. Januar 1996
Sri Aurobindo [Aurobindo Ghose] (1872-1950) indisch-britischer hinduistischer Philosoph, Mystiker, Yogi, Meister, Freiheits-kämpfer, Dichter, Briefe über den Yoga. Band 1-4, MIRAPURI-Verlag, 1999
- Exzerpt: Briefe über den Yoga. Band 2
Sri Aurobindo [Aurobindo Ghose] (1872-1950) indisch-britischer hinduistischer Philosoph, Mystiker, Yogi, Meister, Freiheits-kämpfer, Dichter, Essays über die Gita, Aquamarin Verlag, 4. unveränderte Auflage 11. August 2010

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Literature (engl.)

Sri Aurobindo [Aurobindo Ghose] (1872-1950) Indian British Hindu philosopher, mystic, yogi, guru, freedom fighter, poet, Thoughts and Glimpses, Sri Aurobindo Ashram Publications, Pondicherry, India, May 1916, August 1917, paperback edition
1. January 1973, December 1987
A.B. Purani, Evening Talks with Sri Aurobindo, recorded 1920-1943, Sri Aurobindo Ashram, Pondicherry, India, 1. December 2011
Sri Aurobindo [Aurobindo Ghose] (1872-1950) Indian British Hindu philosopher, mystic, yogi, guru, freedom fighter, poet, epic poem in blank verse Savitri. A Legend and a Symbol, published in two parts, 1950 and 1951
Swami Vivekananda (1863-1902) Indian hinduist saint, monk, scholar, Swami Nikhilananda, Vivekananda. The Yogas and Other Works, Ramakrishna-Vivekananda Center, revised edition June 1953
Sri Aurobindo [Aurobindo Ghose] (1872-1950) Indian British Hindu philosopher, mystic, yogi, guru, freedom fighter, poet, The Human Cycle, Ideal of Human Unity, War and Self Determination, Lotus Press, 2nd edition 1. January 1970
Sri Aurobindo [Aurobindo Ghose] (1872-1950) Indian British Hindu philosopher, mystic, yogi, guru, freedom fighter, poet, Rebirth and Karma, Lotus Brands, Wisconsin, US edition 1. May 1992
Sri Aurobindo [Aurobindo Ghose] (1872-1950) Indian British Hindu philosopher, mystic, yogi, guru, freedom fighter, poet, The Hour of God. Selections From His Writings, Sahitya Akademi, 12. June 1995
Sri Aurobindo [Aurobindo Ghose] (1872-1950) Indian British Hindu philosopher, mystic, yogi, guru, freedom fighter, poet, The Hidden Forces of Life. Selections from the Works of Sri Aurobindo and the Mother, Lotus Brands, Wisconsin, June 1999, Sri Aurobindo Ashram Publications, Pondicherry, India, 1st edition 16. March 2009
Jeffrey Kripal, Ph.D. (*1962) US American J. Newton Rayzor professor of religious studies, chair of the department of Religious Studies, Rice University, Houston, Texas, Esalen. America and the Religion of No Religion, University of Chicago Press,
1st edition 1. November 2008