Autobiographical Notes

Sources of His Philosophy

Sri Aurobindo's intellect was influenced by Greek philosophy.

Very little. I read more than once Plato's Republic and Symposium, but only extracts from his other writings. It is true that under his impress I rashly started writing at the age of 18 an explanation of the cosmos on the foundation of the principle of Beauty and Harmony, but I never got beyond the first three or four chapters. I read Epictetus and was interested in the ideas of the Stoics and the Epicureans; but I made no study of Greek philosophy or of any of the [? ]. I made in fact no study of metaphysics in my school and College days. What little I knew about philosophy I picked up desultorily in my general reading. I once read, not Hegel, but a small book on Hegel, but it left no impression on me. Later, in India, I read a book on Bergson, but that too ran off "like water from a duck's back". I remembered very little of what I had read and absorbed nothing. German metaphysics and most European philosophy since the Greeks seemed to me a mass of abstractions with nothing concrete or real that could be firmly grasped and written in a metaphysical jargon to which I had not the key. I tried once a translation of Kant but dropped it after the first two pages and never tried again. In India at Baroda I read a "Tractate" of Schopenhauer on the six centres and that seemed to me more interesting. In sum, my interest in metaphysics was almost null, and in general philosophy sporadic. I did not read Berkeley and only [? ] into Hume; Locke left me very cold. Some general ideas only remained with me.

As to Indian Philosophy, it was a little better, but not much. I made no study of it, but knew the general ideas of the Vedanta philosophies, I knew practically nothing of the others except what I had read in Max Muller and in other general accounts.

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The basic idea of the Self caught me when I was in England. I tried to realise what the Self might be. The first Indian writings that took hold of me were the Upanishads and these raised in me a strong enthusiasm and I tried later to translate some of them. The other strong intellectual influence [that] came in India in early life were the sayings of Ramakrishna and the writings and speeches of Vivekananda, but this was a first introduction to Indian spiritual experience and not as philosophy. They did not, however, carry me to the practice of Yoga: their influence was purely mental.

My philosophy was formed first by the study of the Upanishads and the Gita; the Veda came later. They were the basis of my first practice of Yoga; I tried to realise what I read in my spiritual experience and succeeded; in fact I was never satisfied till experience came and it was on this experience that later on I founded my philosophy, not on ideas by themselves. I owed nothing in my philosophy to intellectual abstractions, ratiocination or dialectics; when I have used these means it was simply to explain my philosophy and justify it to the intellect of others. The other source of my philosophy was the knowledge that flowed from above when I sat in meditation, especially from the plane of the Higher Mind when I reached that level; they [the ideas from the Higher Mind] came down in a mighty flood which swelled into a sea of direct Knowledge always translating itself into experience, or they were intuitions starting from experience and leading to other intuitions and a corresponding experience. This source was exceedingly catholic and many-sided and all sorts of ideas came in which might have belonged to conflicting philosophies but they were here reconciled in a large synthetic whole.