{"id":3783,"date":"2013-07-13T01:51:13","date_gmt":"2013-07-13T01:51:13","guid":{"rendered":"http:\/\/localhost\/?p=3783"},"modified":"2013-07-13T01:51:13","modified_gmt":"2013-07-13T01:51:13","slug":"04-sri-aurobindos-teaching-vol-the-teaching-and-the-ashram-of-sri-aurobindo","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/02-other-editions\/the-teaching-and-the-ashram-of-sri-aurobindo\/04-sri-aurobindos-teaching-vol-the-teaching-and-the-ashram-of-sri-aurobindo","title":{"rendered":"-04_Sri Aurobindos Teaching.htm"},"content":{"rendered":"\n\n
\n

\nSRI AUROBINDO’S TEACHING<\/b><\/p>\n

\n <\/p>\n

\nThe teaching of Sri Aurobindo starts
\nfrom that of the ancient sages of India
\nthat behind the appearances of the
\nuniverse there is the Reality of a Being
\nand Consciousness, a Self of all things
\none and eternal. All beings are united
\nin that One Self and Spirit but divided
\nby a certain separativity of consciousness,
\nan ignorance of their true Self and Reality
\nin the mind, life and body. It is possible
\nby a certain psychological discipline to
\nremove this veil of separative consciousness
\nand become aware of the true Self, the
\nDivinity within us and all.<\/p>\n

\nPage – 7<\/p>\n

\n

\nSri Aurobindo’s teaching states that
\nthis One Being and Consciousness is
\ninvolved here in Matter. Evolution is the
\nmethod by which it liberates itself; consciousness appears in what seems to be
\ninconscient, and once having appeared is
\nself-impelled to grow higher and higher
\nand at the same time to enlarge and
\ndevelop towards a greater and greater
\nperfection. Life is the first step of this
\nrelease of consciousness; mind is the
\nsecond; but the evolution does not finish
\nwith mind, it awaits a release into some-
\nthing greater, a consciousness which is
\nspiritual and supramental. The next
\nstep of the evolution must be towards the
\ndevelopment of Supermind and Spirit as
\nthe dominant power in the conscious
\nbeing. For only then will the involved
\nDivinity in things release itself entirely<\/p>\n

\nPage – 8<\/p>\n

\n

\nand it become possible for life to manifest perfection.<\/p>\n

\nBut while the former steps in evolution were taken by Nature without a
\nconscious will in the plant and animal life,
\nin man Nature becomes able to evolve by
\na conscious will in the instrument. It is
\nnot however by the mental will in man
\nthat this can be wholly done, for the mind
\ngoes only to a certain point and after that
\ncan only move in a circle. A conversion
\nhas to be made, a turning of the conscious-
\nness by which mind has to change into the
\nhigher principle. This method is to be
\nfound through the ancient psychological
\ndiscipline and practice of Yoga. In the
\npast it has been attempted by a drawing
\naway from the world and a disappearance
\ninto the height of the Self or Spirit. Sri
\nAurobindo teaches that a descent of the
\nhigher principle is possible which will not<\/p>\n

\nPage – 9<\/p>\n

\n

\nmerely release the spiritual Self out of the
\nworld, but release it in the world, replace
\nthe mind’s ignorance or its very limited
\nknowledge by a supramental truth-consciousness which will be a sufficient instrument of the inner Self and make it possible
\nfor the human being to find himself
\ndynamically as well as inwardly and grow
\nout of his still animal humanity into a
\ndiviner race. The psychological discipline of Yoga can be used to that end
\nby opening all the parts of the being to a
\nconversion or transformation through the
\ndescent and working of the higher still
\nconcealed supramental principle.<\/p>\n

\nThis however cannot be done at once
\nor in a short time or by any rapid or miraculous transformation. Many steps have
\nto be taken by the seeker before the
\nsupramental descent is possible. Man
\nlives mostly in his surface mind, life and<\/p>\n

\nPage – 10<\/p>\n

\n

\n body but there is an inner being within
\nhim with greater possibilities to which he
\nj has to awake\u2014for it is only a very restricted influence from it that he receives
\nnow and that pushes him to a constant
\npursuit of a greater beauty, harmony,  power and knowledge. The first process
\nof Yoga is therefore to open the ranges
\nof this inner being and to live from there
\noutward, governing his outward life by
\nan inner light and force. In doing so he discovers in himself his true soul which is
\nnot this outer mixture of mental, vital and
\n, physical elements but something of the
\nReality behind them, a spark from the one Divine Fire. He has to learn to live in his soul and purify and orientate by its
\ndrive towards the Truth the rest of the
\nj nature. There can follow afterwards an opening upward and descent of a higher principle of the Being. But even then<\/p>\n

\nPage -11<\/p>\n

\n

\nit is not at once the full supramental Light
\nand Force. For there are several ranges
\nof consciousness between the ordinary
\nhuman mind and the supramental Truth-
\nconsciousness. These intervening ranges
\nhave to be opened up and their power
\nbrought down into the mind, life and
\nbody. Only afterwards can the full
\npower of the Truth-consciousness work in
\nthe nature. The process of this self-
\ndiscipline or sadhana is therefore long and
\ndifficult, but even a little of it is so much
\ngained because it makes the ultimate
\nrelease and perfection more possible.<\/p>\n

\nThere are many things belonging to
\nolder systems that are necessary on the
\nway\u2014an opening of the mind to a greater
\nwideness and to the sense of the Self and
\nthe Infinite, an emergence into what has
\nbeen called the cosmic consciousness,
\nmastery over the desires and passions; an<\/p>\n

\nPage -12<\/p>\n

\n

\noutward asceticism is not essential, but the
\nconquest of desire and attachment and a
\ncontrol over the . body and its needs,
\ngreeds and instincts is indispensable.
\nThere is a combination of the old systems :
\nthe way of knowledge through the mind’s
\ndiscernment between Reality and the
\nappearance, the heart’s way of devotion,
\nlove and surrender and the way of works
\nturning the will away from motives of self-
\ninterest to the Truth and the service of a
\ngreater Reality than the ego. For the
\nwhole being has to be trained so that it
\ncan respond and be transformed when it
\nis possible for that greater Light and
\nForce to work in the nature.<\/p>\n

\nIn this discipline, the inspiration of the
\nMaster, and in the difficult stages his
\ncontrol and his presence are indispensable
\n\u2014for it would be impossible otherwise to
\ngo through it without much stumbling and<\/p>\n

\nPage -13<\/p>\n

\n

\n

error which would prevent all chance
\nsuccess. The Master is one who
\nrisen to a higher consciousness and being
\nand he is often regarded as its manifestation or representative. He not only helps
\nby his teaching and still more by
\ninfluence and example but by a power
\ncommunicate his own experience to others.<\/p>\n

\nThis is Sri Aurobindo’s teaching s
\n<\/i>method of practice. It is not his object
\nto develop any one religion or to amalgamate the older religions or to found a
\nnew religion, for any of these their
\nwould lead away from his central purpose.
\nThe one aim of his Yoga is an inner sei
\ndevelopment by which each one wi
\nfollows it can in time discover the one
\nSelf in all and evolve a higher consciousness than the mental, a spiritual ar
\nsupramental consciousness which will
\ntransform and divinise human nature.<\/p>\n

\nPage -14<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

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