All Life Is Yoga: Auroville – City of Dawn

Omsriaurobindomira

All

Life

Is

Yoga

“All life is Yoga.” – Sri Aurobindo

Auroville

City of Dawn

Sri Aurobindo | The Mother

SRI AUROBINDO

DIGITAL EDITION

Copyright 2020

AURO MEDIA

Verlag und Fachbuchhandel

Wilfried Schuh

www.auro.media

www.savitri.center

www.sriaurobindo.center

eBook Design

SRI AUROBINDO DIGITAL EDITION

Germany, Berchtesgaden

www.auromira.digital

ALL LIFE IS YOGA

Auroville – City of Dawn Selections from the Works of Sri Aurobindo and The Mother Second edition 2020 ISBN 978-3-96387-009-5

© Photos and selections of the works of Sri Aurobindo and the Mother:

Sri Aurobindo Ashram Trust

Puducherry, India

Flower on the cover:

Hibiscus rosa-sinensis. Salmon pink. Spiritual significance and explanation given by the Mother: Beauty of Supramental Love (Flower of Auroville) It invites us to learn to live at its height.

Publisher’s Note

This is one in a series of some e-books created by SRI AUROBINDO DIGITAL EDITION and published by AURO MEDIA under the title All Life Is Yoga. Our effort is to bring together, from Sri Aurobindo and the Mother, simple passages with a practical orientation on specific subjects, so that everyone may feel free to choose a book according to his inner need. The topics cover the whole field of human activity, because true spirituality is not the rejection of life but the art of perfecting life.

While the passages from Sri Aurobindo are in the original English, most of the passages from the Mother (selections from her talks and writings) are translations from the original French. We must also bear in mind that the excerpts have been taken out of their original context and that a compilation, in its very nature, is likely to have a personal and subjective approach. A sincere attempt, however, has been made to be faithful to the vision of Sri Aurobindo and the Mother. These excerpts are by no means exhaustive.

Bringing out a compilation from the writings of Sri Aurobindo and the Mother, which have a profound depth and wideness unique, is a difficult task. The compiler’s subjective tilt and preferences generally result in highlighting some aspects of the issues concerned while the rest is by no means less significant. Also without contexts of the excerpts the passages reproduced may not fully convey the idea – or may be misunderstood or may reduce a comprehensive truth into what could appear like a fixed principle.

The reader may keep in mind this inherent limitation of compilations; compilations are however helpful in providing an introduction to the subject in a handy format. They also give the readers a direct and practical feel of some of the profound issues and sometimes a mantric appeal, musing on which can change one’s entire attitude to them.

The excerpts from the writings of Sri Aurobindo and the Mother carry titles and captions chosen by the editor, highlighting the theme of the excerpts and, whenever possible, borrowing a phrase from the text itself. The sources of the excerpts are given at the end of each issue.

We hope these compilations will inspire the readers to go to the complete works of Sri Aurobindo and the Mother and will help them to mould their lives and their environments towards an ever greater perfection.

“True spirituality is not to renounce life, but to make life perfect with a Divine Perfection.” – The Mother

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ContentsTitle PageCopyrightPublisher’s NoteQuotationI. WORDS OF SRI AUROBINDO1. Humanity – Its Present Condition and NeedII. WORDS OF THE MOTHER1. Vision and SoulThe Vision of AurovilleThe Soul of Auroville: The Matrimandir2. Conception and BirthA DreamAn Ideal TownSynthesis of CulturesDivine InitiationNew ConsciousnessAuroville’s SymbolAuroville Charter3. The True AurovilianTo Be a True AurovilianConditions for Living in Auroville4. Some FundamentalsAuroville and ReligionsUnity – Harmony – CollaborationWork and DisciplineTruth and FalsehoodMoneyCleanlinessDrugsRelation with VillagersAPPENDIXReferencesGuideCoverTable of ContentsStart Reading

“Therefore if the spiritual change of which we have been speaking is to be effected, it must unite two conditions which have to be simultaneously satisfied but are most difficult to bring together. There must be the individual and the individuals who are able to see, to develop, to re-create themselves in the image of the Spirit and to communicate both their idea and its power to the mass. And there must be at the same time a mass, a society, a communal mind or at the least the constituents of a group-body, the possibility of a group-soul which is capable of receiving and effectively assimilating, ready to follow and effectively arrive, not compelled by its own inherent deficiencies, its defect of preparation to stop on the way or fall back before the decisive change is made. Such a simultaneity has never yet happened, although the appearance of it has sometimes been created by the ardour of a moment. That the combination must happen some day is a certainty...” — Sri Aurobindo

This quotation was read to The Mother by a disciple who asked her whether the time has come for the conditions laid down by Sri Aurobindo to be fulfilled. The disciple said that the first condition concerning “the individual and the individuals” had been fulfilled by The Mother and Sri Aurobindo. But what about the second condition of “a mass, a society, a communal mind, or a group-body” capable of receiving and assimilating?

“This is exactly what Auroville is for. But Auroville is still far from fulfilling the necessary conditions.” — The Mother

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Part I

Chapter 1
Humanity – Its Present Condition and Need

The whole aim of the material man is to live, to pass from birth to death with as much comfort or enjoyment as may be on the way, but anyhow to live. He can subordinate this aim, but only to physical Nature’s other instincts, the reproduction of the individual and the conservation of the type in the family, class or community. Self, domesticity, the accustomed order of the society and of the nation are the constituents of the material existence. Its immense importance in the economy of Nature is self-evident, and commensurate is the importance of the human type which represents it. He assures her of the safety of the framework she has made and of the orderly continuance and conservation of her past gains.

But by that very utility such men and the life they lead are condemned to be limited, irrationally conservative and earthbound. The customary routine, the customary institutions, the inherited or habitual forms of thought, – these things are the life-breath of their nostrils. They admit and jealously defend the changes compelled by the progressive mind in the past, but combat with equal zeal the changes that are being made by it in the present. For to the material man the living progressive thinker is an ideologue, dreamer or madman.

*

The surfaces of life are easy to understand; their laws, characteristic movements, practical utilities are ready to our hand and we can seize on them and turn them to account with a sufficient facility and rapidity. But they do not carry us very far. They suffice for an active superficial life from day to day, but they do not solve the great problems of existence.

*

The word civilisation so used comes to have a merely relative significance or hardly any fixed sense at all. We must therefore get rid in it of all that is temporary or accidental and fix it upon this distinction that barbarism is the state of society in which man is almost entirely preoccupied with his life and body, his economic and physical existence.... It is obvious that in a state of barbarism the rude beginnings of civilisation may exist; it is obvious too that in a civilised society a great mass of barbarism or numerous relics of it may exist. In that sense all societies are semi-civilised.

*

Man is an abnormal who has not found his own normality, – he may imagine he has, he may appear to be normal in his own kind, but that normality is only a sort of provisional order; therefore, though man is infinitely greater than the plant or the animal, he is not perfect in his own nature like the plant and the animal. This imperfection is not a thing to be at all deplored, but rather a privilege and a promise, for it opens out to us an immense vista of self-development and self-exceeding. Man at his highest is a half-god who has risen up out of the animal Nature and is splendidly abnormal in it, but the thing which he has started out to be, the whole god, is something so much greater than what he is that it seems to him as abnormal to himself as he is to the animal. This means a great and arduous labour of growth before him, but also a splendid crown of his race and his victory. A kingdom is offered to him beside which his present triumphs in the realms of mind or over external Nature will appear only as a rough hint and a poor beginning.

*

Realised mental being and realised spiritual being are really two different planes in the arrangement of our existence, the one superior and divine, the other inferior and human. To the former belong infinite being, infinite consciousness and will, infinite bliss and the infinite comprehensive and self-effective knowledge of supermind, four divine principles; to the latter belong mental being, vital being, physical being, three human principles. In their apparent nature the two are opposed; each is the reverse of the other. The divine is infinite and immortal being; the human is life limited in time and scope and form, life that is death attempting to become life that is immortality. The divine is infinite consciousness transcending and embracing all that it manifests within it; the human is consciousness rescued from a sleep of inconscience, subjected to the means it uses, limited by body and ego and attempting to find its relation to other consciousnesses, bodies, egos positively by various means of uniting contact and sympathy, negatively by various means of hostile contact and antipathy. The divine is inalienable self-bliss and inviolable all-bliss; the human is sensation of mind and body seeking for delight, but finding only pleasure, indifference and pain. The divine is supramental knowledge comprehending all and supramental will effecting all; the human is ignorance reaching out to knowledge by the comprehension of things in parts and parcels which it has to join clumsily together, and it is incapacity attempting to acquire force and will through a gradual extension of power corresponding to its gradual extension of knowledge; and this extension it can only bring about by a partial and parcelled exercise of will corresponding to the partial and parcelled method of its knowledge. The divine founds itself upon unity and is master of the transcendences and totalities of things; the human founds itself on separated multiplicity and is the subject even when the master of their division and fragmentations and their difficult solderings and unifyings. Between the two there are for the human being a veil and a lid which prevent the human not only from attaining but even from knowing the divine.

*

For man alone of terrestrial creatures to live rightly involves the necessity of knowing rightly, whether, as rationalism pretends, by the sole or dominant instrumentation of his reason or, more largely and complexly, by the sum of his faculties; and what he has to know is the true nature of being and its constant self-effectuation in the values of life, in less abstract language the law of Nature and especially of his own nature, the forces within him and around him and their right utilisation for his own greater perfection and happiness or for that and the greater perfection and happiness of his fellow-creatures. In the old phrase his business is to learn to live according to Nature. But Nature can no longer be imaged, as once it was, as an eternal right rule from which man has wandered, since it is rather a thing itself changing, progressing, evolving, ascending from height to more elevated height, widening from limit to broader limit of its own possibilities. Yet in all this changing there are certain eternal principles or truths of being which remain the same and upon them as bedrock, with them as a primary material and within them as a framework our progress and perfection are compelled to take place. Otherwise there would be an infinite chaos and not a world ordered even in the clash of its forces.

The subhuman life of animal and plant is not subjected to this necessity of knowledge nor of that which is the necessary accompaniment of knowledge, a conscious will impelled always to execute what knowledge perceives. By this exemption it is saved from an immense amount of error, deformation and disease, for it lives spontaneously according to Nature, its knowledge and will are hers and incapable, whether conscient or subconscient, of variation from her laws and dictates. Man seems, on the contrary, to possess a power of turning his mind and will upon Nature and a possibility of governing her movement, even of varying from the course she dictates to him. But here there is really a deformative trick of language. For man’s mentality is also a part of Nature; his mentality is even the most important, if not the largest part of his nature. It is, we may say, Nature become partly conscious of her own laws and forces, conscious of her struggle of progression and inspired with the conscious will to impose a higher and higher law on her own processes of life and being. In subhuman life there is a vital and physical struggle, but no mental conflict. Man is subjected to this mental conflict and is therefore at war not only with others but with himself; and because he is capable of this war with himself, he is also capable of that which is denied to the animal, of an inner evolution, a progression from higher to higher type, a constant self-transcending.

*

Man starts on the long career of his evolution with only the first two of these four to enlighten and lead him; for they constitute the law of his animal and vital existence and it is as the vital and physical animal man that he begins his progress. The true business of man upon earth is to express in the type of humanity a growing image of the Divine; whether knowingly or unknowingly, it is to this end that Nature is working in him under the thick veil of her inner and outer processes. But the material or animal man is ignorant of the inner aim of life; he knows only its needs and its desires and he has necessarily no other guide to what is required of him than his own perception of need and his own stirrings and pointings of desire. To satisfy his physical and vital demands and necessities before all things else and, in the next rank, whatever emotional or mental cravings or imaginations or dynamic notions rise in him must be the first natural rule of his conduct. The sole balancing or overpowering law that can modify or contradict this pressing natural claim is the demand put on him by the ideas, needs and desires of his family, community or tribe, the herd, the pack of which he is a member.

*

The Self of man is a thing hidden and occult; it is not his body, it is not his life, it is not – even though he is in the scale of evolution the mental being, the Manu, – his mind. Therefore neither the fullness of his physical, nor of his vital, nor of his mental nature can be either the last term or the true standard of his self-realisation.

*

We miss the divine reality in man and the secret of the human birth if we do not see that each individual man is that Self and sums up all human potentiality in his own being. That potentiality he has to find, develop, work out from within.