CWSA Set of 37 volumes
Letters on Himself and the Ashram Vol. 35 of CWSA 858 pages 2011 Edition
English

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ABOUT

Sri Aurobindo's letters between 1927 and 1950 on his life, his path of yoga and the practice of yoga in his ashram.

THEME

Letters on Himself
and the Ashram

  Sri Aurobindo : corresp.

Sri Aurobindo symbol
Sri Aurobindo

Sri Aurobindo's letters between 1927 and 1950 on his life, his path of yoga and the practice of yoga in his ashram. In these letters, Sri Aurobindo writes about his life as a student in England, a teacher in Baroda, a political leader in Bengal, and a writer and yogi in Pondicherry. He also comments on his formative spiritual experiences and the development of his yoga. In the latter part of the volume, he discusses the life and discipline followed in his ashram and offers advice to the disciples living and working in it. Sri Aurobindo wrote these letters between 1927 and 1950 - most of them in the 1930s.

The Complete Works of Sri Aurobindo (CWSA) Letters on Himself and the Ashram Vol. 35 858 pages 2011 Edition
English
 PDF    autobiographical  Sri Aurobindo : corresp.

Part II

His Sadhana or Practice of Yoga




Sadhana in Pondicherry (1910-1950)




The Early Years in Pondicherry (1910-1926)

Sitting on the Path?

It is not clear what your Guru meant by my sitting on the path; that could have been true of the period between 1915 and 1920 when I was writing the Arya, but the sadhana and the work were waiting for the Mother's coming. In 1923 or 1924 I could not be described as sitting on the path, so far as the sadhana was concerned, but it may perhaps be only a metaphor or symbol for the outward form of the work not yet being ready. The statement about my having gone too high to redescend for work in the world was made in almost the identical terms by another Yogi also; it referred to my condition at the time and cannot be taken as anything more.

Seeking the Way

X seems to have told Y that the old sadhaks, who were here before the Mother took up the work in 1926, had many experiences of Cosmic Consciousness, etc., meaning to convey that their sadhana was much better and more serious than what people are doing now.

Before the Mother came all were living in the mind with only some mental realisations and experiences. The vital and everything else were unregenerated and the psychic behind the veil. I am not aware that anyone of them at that time entered the cosmic consciousness. At that time I was still seeking my way for the transformation and the passage to the supramental (all the part of the Yoga that goes beyond the ordinary Vedanta) and acted very much on a principle of laissez faire with the few sadhaks who were there. X is one of those who have never ceased regretting that laissez faire—he regrets the vital liberty and absence of discipline they then had.

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