Autobiographical Notes

and Other Writings of Historical Interest

CONTENTS

	PART ONE
	AUTOBIOGRAPHICAL NOTES

	Section One
	Life Sketches and Other Autobiographical Notes

	Sri Aurobindo: A Life Sketch
		Sri Aurobindo: A Life Sketch
		Appendix: Letters on “Sri Aurobindo: A Life Sketch”

	Incomplete Life Sketches
		Incomplete Life Sketch in Outline Form, c. 1922
		Fragmentary Life Sketch, c. 1928

	Other Autobiographical Notes
		A Day in Srinagar
		Information Supplied to the King’s College Register

	Section Two
	Corrections of Statements Made in Biographies and Other Publications

	Early Life in India and England, 1872 – 1893
		Language Learning
		At Manchester
		School Studies
		In London
		Early Poetry
		At Cambridge
		The Riding Examination
		Political Interests and Activities
		The Meeting with the Maharaja of Baroda
		Departure from England

	Life in Baroda, 1893 – 1906
		Service in Baroda State
		Language Study at Baroda
		Poetry Writing at Baroda
		Meetings with His Grandfather at Deoghar

	Political Life, 1893 – 1910
		A General Note on Sri Aurobindo’s Political Life
		The Indu Prakash Articles
		Beginnings of the Revolutionary Movement
		Attitude towards Violent Revolution
		General Note (referring especially to the Alipur Case and Sri Aurobindo’s politics)
		Sister Nivedita
		Bhawani Mandir
		The Indian National Congress: Moderates and Extremists
		The Barisal Conference and the Start of the Yugantar
		Principal of the Bengal National College
		Start of the Bande Mataram
		The Policy of the Bande Mataram
		The Bande Mataram Sedition Case
		The Surat Congress
		The Alipore Bomb Case
		The Open Letters of July and December 1909
		The Karmayogin Case

	The Departure from Calcutta, 1910
		To Charu Chandra Dutt
		To the Editor, Sunday Times
		On an Article by Ramchandra Majumdar
		To Pavitra (Philippe Barbier Saint Hilaire)

	Life in Pondicherry, 1910 – 1950
		Meeting with the Mother
		The Arya
		The Development of the Ashram
		Support for the Allies
		Muslims and the 1947 Partition of Bengal

	Early Spiritual Development
		First Turn towards Spiritual Seeking
		Beginnings of Yoga at Baroda
		Meeting with Vishnu Bhaskar Lele
		Sadhana 1908 – 1909

	Philosophy and Writings
		Sources of His Philosophy
		Perseus the Deliverer
		Essays on the Gita
		The Future Poetry
		The Mother
		Some Philosophical Topics

	Appendix: Notes of Uncertain Origin

	PART TWO
	LETTERS OF HISTORICAL INTEREST

	Section One
	Letters on Personal, Practical and Political Matters,1890 – 1926

	Family Letters, 1890 – 1919
		Extract from a Letter to His Father
		To His Grandfather
		To His Sister
		Extract from a Letter to His Brother
		To His Uncle
		To His Wife
		To His Father-in-Law

	Letters Written as a Probationer in the Indian Civil Service, 1892
		To Lord Kimberley

	Letters Written While Employed in the Princely State of Baroda, 1895 – 1906
		To the Sar Suba, Baroda State
		To Bhuban Babu
		To an Officer of the Baroda State
		Draft of a Reply to the Resident on the Curzon Circular
		To the Dewan, on the Government’s Reply to the Letter on the Curzon Circular
		To the Naib Dewan, on the Infant Marriage Bill
		A Letter of Condolence
		To R. C. Dutt
		To the Principal, Baroda College
		To the Dewan, on Rejoining the College
		To the Maharaja
		A Letter of Recommendation

	Letters and Telegrams to Political and Professional Associates, 1906 – 1926
		To Bipin Chandra Pal
		A Letter of Acknowledgement
		To Hemendra Prasad Ghose
		To Aswinicoomar Banerji
		To Dr. S.K. Mullick
		Telegrams about a Planned Political Reception
		Extract from a Letter to Parthasarathi Aiyangar
		Note on a Forged Document
		To Anandrao
		To Motilal Roy
		Draft of a Letter to Saurin Bose
		To K. R. Appadurai
		Fragmentary Draft Letter
		To a Would-be Contributor to the Arya
		To Joseph Baptista
		To Balkrishna Shivaram Moonje
		To Chittaranjan Das
		To Shyamsundar Chakravarty

	Open Letters Published in Newspapers, 1909 – 1925
		To the Editor of the Bengalee
		To the Editor of the Hindu
		To the Editor of the New India
		To the Editor of the Hindustan
		To the Editor of the Independent
		To the Editor of the Standard Bearer
		To the Editor of the Bombay Chronicle

	Section Two
	Early Letters on Yoga and the Spiritual Life, 1911 – 1928

	Extracts from Letters to the Mother and Paul Richard,
		To Paul Richard
		To the Mother and Paul Richard
		Draft of a Letter

	To People in India, 1914 – 1926
		To N. K. Gogte
		Draft of a Letter to Nolini Kanta Gupta
		To A. B. Purani
		To V. Chandrasekharam
		Extract from a Letter to K.N. Dixit
		To Ramchandran
		To and about V. Tirupati
		To Daulatram Sharma

	To Barindra Kumar Ghose and Others, 1922 – 1928
		To Barindra Kumar Ghose
		To Hrishikesh Kanjilal
		To Krishnashashi
		To Rajani Palit
		Draft Letters to and about Kumud Bandhu Bagchi

	To People in America, 1926 – 1927
		To Mr. and Mrs. Sharman
		To the Advance Distributing Company
		Draft of a Letter to C. E. Lefebvre
		To and about Anna Bogenholm Sloane

	Draft Letters, 1926 – 1928
		To an Unknown Person
		To and about Marie Potel

	Section Three
	Other Letters of Historical Interest on Yoga and Practical Life, 1921 – 1938

	On Yoga and Fund-raising for the Ashram, 1921 – 1938
		To and about Durgadas Shett
		To and about Punamchand M. Shah

	To and about Public Figures, 1930 – 1937
		Draft of a Letter to Maharani Chimnabai II
		On a Proposed Visit by Mahatma Gandhi
		To Dr. S. Radhakrishnan
		To and about Morarji Desai
		On a Proposed Visit by Jawaharlal Nehru
		To Birendra Kishore Roy Chowdhury

	PART THREE
	PUBLIC STATEMENTS AND OTHER COMMUNICATIONSON INDIAN AND WORLD EVENTS, 1940–1950

	Section One
	Public Statements, Messages, Letters and Telegrams on Indian and World Events, 1940 – 1950

	On the Second World War, 1940 – 1943
		Contributions to Allied War Funds
		Notes about the War Fund Contributions
		On the War: An Unreleased Statement
		India and the War
		On the War: Private Letters That Were Made Public

	On Indian Independence, 1942 – 1947
		On the Cripps Proposal
		On the Wavell Plan
		On the Cabinet Mission Proposals
		The Fifteenth of August 1947

	On the Integration of the French Settlements in India, 1947 – 1950
		The Future Union (A Programme)
		On the Disturbances of 15 August 1947 in Pondicherry
		Letters to Surendra Mohan Ghosh
		Note on a Projet de loi

	Messages on Indian and World Events, 1948 – 1950
		On the Assassination of Mahatma Gandhi
		On the World Situation (July 1948)
		On Linguistic Provinces (Message to Andhra University)
		Letters Related to the Andhra University Award
		The Present Darkness (April 1950)
		On the Korean Conflict

	Section Two
	Private Letters to Public Figures and to the Editor of Mother India, 1948 – 1950
		To Surendra Mohan Ghosh
		To Kailas Nath Katju
		To K. M. Munshi

	Notes and Letters to the Editor of Mother India on Indian and World Events, 1949 – 1950
		On Pakistan
		On the Commonwealth and Secularism
		On the Unity Party
		On French India and on Pakistan
		On Cardinal Wyszynski, Catholicism and Communism
		On the Kashmir Problem
		On “New Year Thoughts”
		Rishis as Leaders
		On Military Action
		The Nehru-Liaquat Pact and After
		On the Communist Movement

	PART FOUR
	PUBLIC STATEMENTS AND NOTICES CONCERNINGSRI AUROBINDO’S ASHRAM AND YOGA, 1927 – 1949

	Section One
	Public Statements and Notices concerning the Ashram,1927 – 1937

	Public Statements about the Ashram, 1927 and 1934
		On the Ashram’s Finances (1927)
		On the Ashram (1934)

	Notices for Members of the Ashram, 1928 – 1937
		Notices of May 1928
		Notices of 1929 – 1937

	Section Two
	Public Statements about Sri Aurobindo’s Path of Yoga, 1934 and 1949
		Sri Aurobindo’s Teaching
		A Message to America

	NOTE ON THE TEXTS

A Message to America

I have been asked to send on this occasion of the fifteenth August a message to the West, but what I have to say might be delivered equally as a message to the East. It has been customary to dwell on the division and difference between these two sections of the human family and even oppose them to each other; but, for myself I would rather be disposed to dwell on oneness and unity than on division and difference. East and West have the same human nature, a common human destiny, the same aspiration after a greater perfection, the same seeking after something higher than itself, something towards which inwardly and even outwardly we move. There has been a tendency in some minds to dwell on the spirituality or mysticism of the East and the materialism of the West; but the West has had no less than the East its spiritual seekings and, though not in such profusion, its saints and sages and mystics, the East has had its materialistic tendencies, its material splendours, its similar or identical dealings with life and Matter and the world in which we live. East and West have always met and mixed more or less closely, they have powerfully influenced each other and at the present day are under an increasing compulsion of Nature and Fate to do so more than ever before.

There is a common hope, a common destiny, both spiritual and material, for which both are needed as co-workers. It is no longer towards division and difference that we should turn our minds, but on unity, union, even oneness necessary for the pursuit and realisation of a common ideal, the destined goal, the fulfilment towards which Nature in her beginning obscurely set out and must in an increasing light of knowledge replacing her first ignorance constantly persevere.

But what shall be that ideal and that goal? That depends on our conception of the realities of life and the supreme Reality.

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Here we have to take into account that there has been, not any absolute difference but an increasing divergence between the tendencies of the East and the West. The highest truth is truth of the Spirit; a Spirit supreme above the world and yet immanent in the world and in all that exists, sustaining and leading all towards whatever is the aim and goal and the fulfilment of Nature since her obscure inconscient beginnings through the growth of consciousness is the one aspect of existence which gives a clue to the secret of our being and a meaning to the world. The East has always and increasingly put the highest emphasis on the supreme truth of the Spirit; it has, even in its extreme philosophies, put the world away as an illusion and regarded the Spirit as the sole reality. The West has concentrated more and more increasingly on the world, on the dealings of mind and life with our material existence, on our mastery over it, on the perfection of mind and life and some fulfilment of the human being here: latterly this has gone so far as the denial of the Spirit and even the enthronement of Matter as the sole reality. Spiritual perfection as the sole ideal on one side, on the other, the perfectibility of the race, the perfect society, a perfect development of the human mind and life and man's material existence have become the largest dream of the future. Yet both are truths and can be regarded as part of the intention of the Spirit in world-nature; they are not incompatible with each other: rather their divergence has to be healed and both have to be included and reconciled in our view of the future.

The Science of the West has discovered evolution as the secret of life and its process in this material world; but it has laid more stress on the growth of form and species than on the growth of consciousness: even, consciousness has been regarded as an incident and not the whole secret of the meaning of the evolution. An evolution has been admitted by certain minds in the East, certain philosophies and Scriptures, but there its sense has been the growth of the soul through developing or successive forms and many lives of the individual to its own highest reality. For if there is a conscious being in the form, that being can hardly be a temporary phenomenon of consciousness; it must

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be a soul fulfilling itself and this fulfilment can only take place if there is a return of the soul to earth in many successive lives, in many successive bodies.

The process of evolution has been the development from and in inconscient Matter of a subconscient and then a conscious Life, of conscious mind first in animal life and then fully in conscious and thinking man, the highest present achievement of evolutionary Nature. The achievement of mental being is at present her highest and tends to be regarded as her final work; but it is possible to conceive a still further step of the evolution: Nature may have in view beyond the imperfect mind of man a consciousness that passes out of the mind's ignorance and possesses truth as its inherent right and nature. There is a truth-consciousness as it is called in the Veda, a supermind, as I have termed it, possessing Knowledge, not having to seek after it and constantly miss it. In one of the Upanishads a being of knowledge is stated to be the next step above the mental being; into that the soul has to rise and through it to attain the perfect bliss of spiritual existence. If that could be achieved as the next evolutionary step of Nature here, then she would be fulfilled and we could conceive of the perfection of life even here, its attainment of a full spiritual living even in this body or it may be in a perfected body. We could even speak of a divine life on earth; our human dream of perfectibility would be accomplished and at the same time the aspiration to a heaven on earth common to several religions and spiritual seers and thinkers.

The ascent of the human soul to the supreme Spirit is that soul's highest aim and necessity, for that is the supreme reality; but there can be too the descent of the Spirit and its powers into the world and that would justify the existence of the material world also, give a meaning, a divine purpose to the creation and solve its riddle. East and West could be reconciled in the pursuit of the highest and largest ideal, Spirit embrace Matter and Matter find its own true reality and the hidden Reality in all things in the Spirit.

11-8-49

Sri Aurobindo

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