Sri aurobindo ashram org auro pdf

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Sri Aurobindo Society is a global, not-for-profit NGO. from the writings of two great spiritual masters of our times - Sri Aurobindo and the Mother. AuroYouth. Sri Aurobindo Society | The Mother. Management · Integral Health · Palliative Care · Indian Culture · Media, Arts and Communication · AuroYouth · Women · See More People from all over the world come to Puducherry (formerly Pondicherry), in South India, Each volume can be viewed and downloaded in PDF format. Sri Aurobindo Society | New free E-Book Release—All Is She. fill the reader with immense delight while reading it. this book is available for free download.

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This is the website of Sri Aurobindo Ashram, a community in Pondicherry, South India. Publisher: Sri Aurobindo Ashram Publication Department. Original source: http:// Contributor: Blindshiva. Book format: PDF, ePub . AuroPublications, Sri Aurobindo Society,. Puducherry Integral Yoga of Sri Aurobindo and the Mother is the journey of the soul to.

Speeches and books. Entrance to Sri Aurobindo Ashram. Yeats, and James Stephens. The rest have been transcribed from his manuscripts. The most important journals in English are:. Only around a sixth of the letters were published during his lifetime.

Guidance We are often confronted with a problem or a situation where we do not know what to do. Sustainable Development. Leadership and Management. Media, Arts and Communication.

Sri Aurobindo Ashram

Rupantar Transforming Education. About This Site. It does not have any branches. Sri Aurobindo Ashram — Delhi Branch is a separate organization, with its own administration. The most important organisation also inspired by the vision of Sri Aurobindo is Auroville , an international township founded by the Mother and dedicated to human unity. Life in the community that preceded the ashram was informal. Sri Aurobindo spent most of his time in writing and meditation.

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The three or four young men who had followed him to Pondicherry in lived with him and looked after the household. Otherwise they were free to do as they wished. The Mother and French writer Paul Richard met Sri Aurobindo in and proposed that they bring out a monthly review; but after the outbreak of World War I, they were obliged to leave India, and Sri Aurobindo had to do almost all of the work on the review himself, helped a little by the young men who were living with him.

During these years there was a regular routine. As the ashram grew, many departments came up and were looked after by the sadhaks as part of their sadhana: The heads of the departments met the Mother in the morning and took her blessings and orders. She would meet the sadhaks individually again at 10 am and, in the evening at 5: In addition, four times a year Sri Aurobindo and the Mother used to give public Darshans spiritual gatherings where the guru bestows blessings to thousands of devotees gathered to receive grace.

Org auro aurobindo ashram pdf sri

Today Ashramites live and work in more than buildings spread throughout the town. The central focus of the community is one group of houses including those in which Sri Aurobindo and the Mother dwelt for most of their lives in Pondicherry. This white marble shrine holds, in two separate chambers, the physical remains of Sri Aurobindo and the Mother.

Auro org pdf ashram aurobindo sri

Today, Pondicherry has become an important destination for spiritual seekers as well as tourists. Thousands of visitors from all over the world come to the ashram. There are many things belonging to older systems that are necessary on the way — an opening of the mind to a greater wideness and to the sense of the Self and the Infinite, an emergence into what has been called the cosmic consciousness, mastery over the desires and passions; an outward asceticism is not essential, but the conquest of desire and attachment and a control over the body and its needs, greeds and instincts are indispensable.

For the whole being has to be trained so that it can respond and be transformed when it is possible for that greater Light and Force to work in the nature. The complete method of Integral Yoga aims to transform human life into a divine life.

In Sri Aurobindo's yoga, the highest aim is the state of being one with the Divine, without the renunciation of life in the world. For such a fulfillment of the consciousness, the urge for perfection must not be confined to a few individuals. There must be "a general spiritual awakening and aspiration in mankind" as well as "a dynamic re-creating of individual manhood in the spiritual type.

As of January it keeps some publications in English in print, of which 78 are books by Sri Aurobindo, 44 books by the Mother, 27 compilations from their works, and 47 books by other authors. These books are printed at the Sri Aurobindo Ashram Press, which has been in operation since the s.

SABDA also carries books relating to Sri Aurobindo, the Mother, and their yoga brought out by other publishers, making the number of English books on their list more than The Ashram also publishes books in 17 other European and Indian languages, for a total of more than publications.

The photographs of Sri Aurobindo and The Mother are printed in house and is available from Ashram reception service. Sizes are available to suit table top to large wall frames. The Complete Works of Sri Aurobindo are being issued in 37 volumes, of which 34 have been published. The Collected Works of the Mother have been issued in 17 volumes. The Ashram publishes a number of journals relating to the philosophy and yoga of Sri Aurobindo and the Mother. These are currently printed at the Sri Aurobindo Ashram Press, though several were earlier brought out in other cities.

The most important journals in English are:. During the early years of the community Sri Aurobindo and the Mother imposed very few rules on the sadhaks , because they wished them to learn to direct their lives by looking for the divine guidance within. The texts of the letters have been checked against all available manuscripts and printed versions. Poetry, or at any rate a truly poetic poetry, comes always from some subtle plane through the creative vital and uses the outer mind and other external instruments for transmission only.

There are three elements in the production of poetry; there is the original source of inspiration, there is the vital force of creative beauty which contributes its own substance and impetus and often determines the form, except when that also comes ready made from the original sources; there is, finally, the transmitting outer consciousness of the poet. The most genuine and perfect poetry is written when the original source is able to throw its inspiration pure and undiminished into the vital and there takes its true native form and power of speech exactly reproducing the inspiration, while the outer consciousness is entirely passive and transmits without alteration what it receives from the godheads of the inner or the superior spaces.

When the vital mind and emotion are too active and give too much of their own initiation or a translation into more or less turbid vital stuff, the poetry remains powerful but is inferior in quality and less authentic. Finally, if the outer consciousness is too lethargic and blocks the transmission or too active and makes its own version, then you have the poetry that fails or is at best a creditable mental manufacture.

It is the interference of these two parts either by obstruction or by too great an activity of their own or by both together that causes the difficulty and labour of writing. The originating source may be anywhere; the poetry may arise or descend from the subtle physical plane, from the higher or lower vital itself, from the dynamic or creative intelligence, from the plane of dynamic vision, from the psychic, from the illumined mind or Intuition, — even, though this is the rarest, from the Overmind widenesses.

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To get the Overmind inspiration is so rare that there are only a few lines or short passages in all poetic literature that give at least some appearance or reflection of it. When the source of inspiration is in the heart or the psychic there is more easily a good will in the vital channel, the flow is spontaneous; the inspiration takes at once its true form and speech and is transmitted without any interference or only a minimum of interference by the brain-mind, that great spoiler of the higher or deeper splendours.

It is the character of the lyrical inspiration, to flow in a jet out of the being — whether it comes from the vital or the psychic, it is usually spontaneous, for these are the two most powerfully impelling and compelling parts of the nature.

When on the contrary the source of inspiration is in the creative poetic intelligence or even the higher mind or the illumined mind, the poetry which comes from this quarter is always apt to be arrested by the outer intellect, our habitual thought-production engine. This intellect is an absurdly overactive part of the nature; it always thinks that nothing can be well done unless it puts its finger into the pie and therefore it instinctively interferes with the inspiration, blocks half or more than half of it and labours to substitute its own inferior and toilsome productions for the true speech and rhythm that ought to have come.

The poet labours in anguish to get the one true word, the authentic rhythm, the real divine substance of what he has to say, while all the time it is waiting complete and ready behind; but it is denied free transmission by some part of the transmitting agency which prefers to translate and is not willing merely to receive and transcribe.

When one gets something through from the illumined mind, then there is likely to come to birth work that is really fine and great. When there comes with labour or without it something reasonably like what the poetic intelligence wanted to say, then there is something fine or adequate, though it may not be great unless there is an intervention from the higher levels. The word is a sound expressive of the idea. In the supra-physical plane when an idea has to be realised, one can by repeating the word-expression of it, produce vibrations which prepare the mind for the realisation of the idea.

That is the principle of the Mantra and of japa.

One repeats the name of the Divine and the vibrations created in the consciousness prepare the realisation of the Divine. Essays on the Rig Veda and its mystic symbolism, with translations of selected hymns. These writings on and translations of the Rig Veda were published in the monthly review Arya between and Most of them appeared there under three headings: Other translations that did not appear under any of these headings make up the final part of the volume.

This series was accompanied by a related one, Selected Hymns. Selected Hymns was followed a year later by Hymns of the Atris.

These works, written and published in monthly instalments between and , form Parts One to Three of the present volume. Besides Selected Hymns and Hymns of the Atris , other Vedic translations appeared in the Arya at various times between and They were usually introduced when a page or two had to be filled at the end of a page issue.

This Upanishad was written by Sri Aurobindo during the early part of his stay in Pondicherry It was first published in the journal Sri Aurobindo: