Omsriaurobindomira

All

Life

Is

Yoga

“All life is Yoga.” – Sri Aurobindo

Nature

Sri Aurobindo | The Mother

SRI AUROBINDO

DIGITAL EDITION

Copyright 2020

AURO MEDIA

Verlag und Fachbuchhandel

Wilfried Schuh

www.auro.media

www.savitri.center

www.sriaurobindo.center

eBook Design

SRI AUROBINDO DIGITAL EDITION

Germany, Berchtesgaden

www.auromira.digital

ALL LIFE IS YOGA

Nature Selections from the Works of Sri Aurobindo and The Mother First edition 2020 ISBN 978-3-96387-061-3

© Photos and selections of the works of Sri Aurobindo and the Mother:

Sri Aurobindo Ashram Trust

Puducherry, India

Flower on the cover:

Prunus dulcis. White to pink. Spiritual significance and explanation given by the Mother: Smile of Nature Nature rejoices in her beauty.

Publisher’s Note

This is one in a series of some e-books created by SRI AUROBINDO DIGITAL EDITION and published by AURO MEDIA under the title All Life Is Yoga. Our effort is to bring together, from Sri Aurobindo and the Mother, simple passages with a practical orientation on specific subjects, so that everyone may feel free to choose a book according to his inner need. The topics cover the whole field of human activity, because true spirituality is not the rejection of life but the art of perfecting life.

While the passages from Sri Aurobindo are in the original English, most of the passages from the Mother (selections from her talks and writings) are translations from the original French. We must also bear in mind that the excerpts have been taken out of their original context and that a compilation, in its very nature, is likely to have a personal and subjective approach. A sincere attempt, however, has been made to be faithful to the vision of Sri Aurobindo and the Mother. These excerpts are by no means exhaustive.

Bringing out a compilation from the writings of Sri Aurobindo and the Mother, which have a profound depth and wideness unique, is a difficult task. The compiler’s subjective tilt and preferences generally result in highlighting some aspects of the issues concerned while the rest is by no means less significant. Also without contexts of the excerpts the passages reproduced may not fully convey the idea – or may be misunderstood or may reduce a comprehensive truth into what could appear like a fixed principle.

The reader may keep in mind this inherent limitation of compilations; compilations are however helpful in providing an introduction to the subject in a handy format. They also give the readers a direct and practical feel of some of the profound issues and sometimes a mantric appeal, musing on which can change one’s entire attitude to them.

The excerpts from the writings of Sri Aurobindo and the Mother carry titles and captions chosen by the editor, highlighting the theme of the excerpts and, whenever possible, borrowing a phrase from the text itself. The sources of the excerpts are given at the end of each issue.

We hope these compilations will inspire the readers to go to the complete works of Sri Aurobindo and the Mother and will help them to mould their lives and their environments towards an ever greater perfection.

“True spirituality is not to renounce life, but to make life perfect with a Divine Perfection.” – The Mother

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ContentsTitle PageCopyrightPublisher’s NoteQuotationI. THE CREATION1. The Mother and Nature2. He is in you, He is you3. The Secret of Nature4. Evolution in NatureII. THE WORLD OF MATTER1. Body of the God2. Secret Consciousness3. Love in StonesIII. THE WORLD OF PLANTS1. Love and Aspiration in Plants2. Contact with the Psychic3. An Experience4. Speaking VegetableIV. THE WORLD OF ANIMALS1. Instinct in Animals2. Wonderful Creatures3. Do Animals have an Ill-Will?4. Perversion begins with the Human Species5. To Understand AnimalsV. ONENESS WITH NATURE1. Dialogue with NatureVI. MAN, BEYOND MAN1. The Striving of Animals2. Man – the Higher Being3. The Touch of Love4. Already God is near, the Truth is closeAPPENDIXReferencesGuideCoverTable of ContentsStart Reading

Sri Aurobindo

Since Thou hadst all eternity to amuse,

O sculptor of the living shapes of earth,

O dramatist of death and life and birth,

World-artist revelling in forms and hues,

Hast Thou shaped the marvel of the whirling spheres,

A scientist passing Nature through his tubes,

And played with numbers, measures, theorems, cubes,

O mathematician Mind that never errs,

Building a universe from Thy theories?

Protean is Thy spirit of delight,

Craftsman minute and architect of might,

World-adept of a thousand mysteries.

Or forged some deep Necessity, not Thy whim,

Fate and Inconscience and the net of Time?

— Sri Aurobindo

* * *

Part I

Chapter 1
The Mother and Nature

Words of the Mother

Each time that a heart leaps at the touch of Thy divine breath, a little more beauty seems to be born upon the Earth, the air is embalmed with a sweet perfume, all becomes more friendly.

How great is Thy power, O Lord of all existences, that an atom of Thy joy is sufficient to efface so much darkness, so many sorrows and a single ray of Thy glory can light up thus the dullest pebble, illumine the blackest consciousness!

Thou hast heaped Thy favours upon me, Thou hast unveiled to me many secrets, Thou hast made me taste many unexpected and unhoped for joys, but no grace of Thine can be equal to this Thou grantest to me when a heart leaps at the touch of Thy divine breath.

At these blessed hours all earth sings a hymn of gladness, the grasses shudder with pleasure, the air is vibrant with light, the trees lift towards heaven their most ardent prayer, the chant of the birds becomes a canticle, the waves of the sea billow with love, the smile of children tells of the infinite and the souls of men appear in their eyes.

Tell me, wilt Thou grant me the marvellous power to give birth to this dawn in expectant hearts, to awaken the consciousness of men to Thy sublime presence, and in this bare and sorrowful world awaken a little of Thy true Paradise? What happiness, what riches, what terrestrial powers can equal this wonderful gift!

O Lord, never have I implored Thee in vain, for that which speaks to Thee is Thyself in me.

Drop by drop Thou allowest to fall in a fertilising rain the living and redeeming flame of Thy almighty love. When these drops of eternal light descend softly on our world of obscure ignorance, one would say a rain upon earth of golden stars one by one from a sombre firmament.

All kneels in mute devotion before this ever-renewed miracle.

* * *

Chapter 2
He is in you, He is you

Words of Sri Aurobindo

Lift your eyes towards the Sun; He is there in that wonderful heart of life and light and splendour. Watch at night the innumerable constellations glittering like so many solemn watchfires of the Eternal in the limitless silence which is no void but throbs with the presence of a single calm and tremendous existence; see there Orion with his sword and belt shining as he shone to the Aryan fathers ten thousand years ago at the beginning of the Aryan era, Sirius in his splendour, Lyra sailing billions of miles away in the ocean of space. Remember that these innumerable worlds, most of them mightier than our own, are whirling with indescribable speed at the beck of that Ancient of Days whither none but He knoweth, and yet that they are a million times more ancient than your Himalaya, more steady than the roots of your hills and shall so remain until He at his will shakes them off like withered leaves from the eternal tree of the Universe. Imagine the endlessness of Time, realise the boundlessness of Space; and then remember that when these worlds were not, He was, the Same as now, and when these are not, He shall be, still the Same; perceive that beyond Lyra He is and far away in Space where the stars of the Southern Cross cannot be seen, still He is there. And then come back to the Earth and realise who this He is. He is quite near to you. See yonder old man who passes near you crouching and bent, with his stick. Do you realise that it is God who is passing? There a child runs laughing in the sunlight. Can you hear Him in that laughter? Nay, He is nearer still to you. He is in you, He is you. It is yourself that burns yonder millions of miles away in the infinite reaches of Space, that walks with confident steps on the tumbling billows of the ethereal sea; it is you who have set the stars in their places and woven the necklace of the suns not with hands but by that Yoga, that silent actionless impersonal Will which has set you here today listening to yourself in me. Look up, O child of the ancient Yoga, and be no longer a trembler and a doubter; fear not, doubt not, grieve not; for in your apparent body is One who can create and destroy worlds with a breath.

* * *

Chapter 3
The Secret of Nature

Words of the Mother

“The central motive”, that is, the purpose of terrestrial existence is to awaken, to develop and finally to reveal in a total manifestation the Spirit which is hidden at the centre of Matter and impels this Matter from within outwards towards a progressive development which will liberate the Spirit working from within.

So, in the outer appearances as you see them, at first you find the mineral kingdom with stones, earth, minerals which to us, in our outer consciousness, appear absolutely unconscious. Yet, behind this unconsciousness there is the life of the Spirit, the consciousness of the Spirit, which is completely hidden, which is as if asleep – though that is only an appearance – and which works from within in order gradually to transform this Matter that is completely inert in appearance, so that its organisation may lend itself more and more to the manifestation of consciousness. And he says here that at first this veil of inert Matter is so total that, to a superficial glance, it is something that has neither life nor consciousness. When you pick up a stone and look at it with your ordinary eyes and consciousness, you say, “It has no life, no consciousness.” For one who knows how to see behind appearances, there is, hidden at the centre of this Matter – at the centre of each atom of this Matter – there is, hidden, the Supreme Divine Reality working from within, gradually, through the millennia, to change this inert Matter into something that is expressive enough to be able to reveal the Spirit within. Then you have the progression of the history of Life: how, from the stone there suddenly appeared a rudimentary life and through successive species a sort of organisation, that is, an organic substance capable of revealing life. But between the mineral and vegetable kingdoms there are transitional elements; one doesn’t know whether they belong to the mineral or already to the vegetable kingdom – when one studies this in detail one sees some strange species which belong neither here nor there, which are not quite this and yet not quite that. Then comes the development of the vegetable kingdom where naturally life appears, for there is growth, transformation – a plant sprouts up, develops, grows – and with the first phenomenon of life comes also the phenomenon of decomposition and disintegration which is relatively much more rapid than in the stone: a stone, if protected from the impact of other forces, can last apparently indefinitely,whereas the plant already follows a curve of growth, ascent and decline and decomposition – but this with an extremely restricted consciousness. Those who have studied the vegetable kingdom in detail are well aware that there is a consciousness there. For instance, plants need sunlight to live – the sun represents the active energy which makes them grow – so, if you put a plant in a place where there is no sunlight, you see it always growing up and up and up, trying, making an effort to reach the sunlight. In a virgin forest, for instance, where man does not interfere, there is this kind of struggle among all the plants which are always growing straight upwards in one way or another in their effort to catch the sunlight. It is very interesting. But even if you put a flower-pot in a fairly small courtyard surrounded by walls, where the sun doesn’t come, a plant which normally is as high as this (gesture), becomes as tall as that: it stretches up and makes an effort to find the light. Therefore there is a consciousness, a will to live which is already manifesting. And little by little, with species that are more and more developed, you again reach another transitional passage between what is no longer entirely a plant and still not yet an animal. There are several species like that, which are very interesting. There are those plants which are carnivorous, plants like an open mouth: you throw a fly inside, snap! they swallow it. It is no longer quite a plant, it is not yet an animal. There are many plants of this kind.

Then you come to the animal. The first animals, yes, it is difficult to distinguish them from plants, there is almost no consciousness. But there you see all the animal species, you know them, don’t you, right up to the higher animals which, indeed, are very conscious. They have their own completely independent will. They are very conscious and marvellously intelligent, like the elephant, for instance; you know all the stories about elephants and their wonderful intelligence. Therefore, it is already a very perceptible appearance of mind. And through this progressive development, we suddenly pass on to a species which has probably disappeared – traces of which have been found – an intermediate animal like a monkey or of the same line as the monkey – something close to it, similar, if not the monkey as we know it – but already an animal that walks on two legs. And from there we come to man. There is an entire beginning of the evolution of man; we can’t say, can we, that he shows a brilliant intelligence, but there is already an action of the mind, a beginning of independence, of independent reaction to the environment and the forces of Nature. And so, in man there is the whole range, right up to the higher being capable of spiritual life.

...that is, that the Being, the inner divine Consciousness, the supreme spiritual Reality in its effort to develop... in its effort to develop a conscious means of manifesting itself has arrived at a being capable of having a direct contact with It without going through the whole process of Nature.

*

Words of the Mother

Hidden in the depths, at the core of matter, there is the Divine Presence and that the whole terrestrial evolution is made to prepare the return of the creation to its origin, to this Divine Presence which is at the centre of everything – that is the intention of Nature.

The universe is an objectivisation of the Supreme, as if He had objectivised himself outside of himself in order to see himself, to live himself, to know himself, and so that there might be an existence and a consciousness capable of recognising him as their origin and uniting consciously with him to manifest him in the becoming. There is no other reason for the universe. The earth is a kind of symbolic crystallisation of universal life, a reduction, a concentration, so that the work of evolution may be easier to do and follow. And if we see the history of the earth, we can understand why the universe has been created. It is the Supreme growing aware of himself in an eternal Becoming; and the goal is the union of the created with the Creator, a union that is conscious, willing and free, in the Manifestation.

That is the secret of Nature. Nature is the executive Force, it is she who does the work.

And she takes up this creation, which appears to be totally inconscient but which contains the Supreme Consciousness and sole Reality and she works so that all this can develop, become self-aware and realise itself fully. But she does not show it from the very beginning. It develops gradually, and that is why at the start it is a secret which will be unveiled as it nears the end. And man has reached a point in the evolution high enough for this secret to be unveiled and for what was done in an apparent inconscience to be done consciously, willingly, and therefore much more rapidly and in the joy of realisation.

In man one can already see that the spiritual reality is being developed and that it is going to express itself totally and freely. Formerly, in the animal and the plant, it was... it was necessary to be very clear-sighted to see it, but man is himself conscious of this spiritual reality, at least in the higher part of his human existence. Man is beginning to know what the Supreme Origin wants of him and is collaborating in carrying it out.

Nature wants the creation to become conscious of being the Creator himself in an objectivisation, that is to say, there is no difference between the Creator and the Creation, and the goal is a conscious and realised union. That is the secret of Nature.

* * *

Chapter 4
Evolution in Nature

Words of Sri Aurobindo

And at once a first question arises – is this world an unchanging succession of the same phenomena always or is there in it an evolutionary urge, an evolutionary fact, a ladder of ascension somewhere from an original apparent Inconscience to a more and more developed consciousness, from each development still ascending, emerging on highest heights not yet within our normal reach? If so, what is the sense, the fundamental principle, the logical issue of that progression? Everything seems to point to such a progression as a fact – to a spiritual and not merely a physical evolution. Here too there is a justifying line of spiritual experience in which we discover that the Inconscience from which all starts is apparent only, for in it there is an involved Consciousness with endless possibilities, a consciousness not limited but cosmic and infinite, a concealed and self-imprisoned Divine, imprisoned in Matter but with every potentiality held in its secret depths. Out of this apparent Inconscience each potentiality is revealed in its turn, first organised Matter concealing the indwelling Spirit, then Life emerging in the plant and associated in the animal with a growing Mind, then Mind itself evolved and organised in Man. This evolution, this spiritual progression – does it stop short here in the imperfect mental being called Man? Or is the secret of it simply a succession of rebirths whose only purpose or issue is to labour towards the point at which it can learn its own futility, renounce itself and take its leap into some original unborn Existence or Non-Existence? There is at least the possibility, there comes at a certain point the certitude that there is a far greater consciousness than what we call Mind, and that by ascending the ladder still farther we can find a point at which the hold of the material Inconscience, the vital and mental Ignorance ceases; a principle of consciousness becomes capable of manifestation which liberates not partially, not imperfectly, but radically and wholly this imprisoned Divine. In this vision each stage of evolution appears as due to the descent of a higher and higher Power of consciousness, raising the terrestrial level, creating a new stratum, but the highest yet remain to descend and it is by their descent that the riddle of terrestrial existence will receive its solution and not only the soul but Nature herself find her deliverance. This is the Truth which has been seen in flashes, in more and more entirety of its terms by the line of seers whom the Tantra would call the hero-seekers and the divine seekers and which may now be nearing the point of readiness for its full revelation and experience. Then whatever be the heavy weight of strife and suffering and darkness in the world, yet if there is this as its high result awaiting us, all that has gone before may not be counted too great a price by the strong and adventurous for the glory that is to come. At any rate the shadow lifts; there is a Divine Light that leans over the world and is not only a far-off incommunicable Lustre.

*

Words of Sri Aurobindo

The earth is a material field of evolution. Mind and life, supermind, Sachchidananda are in principle involved there in the earth consciousness, but only matter is at first organised; then life descends from the life plane and gives shape and organisation and activity to the life principle in matter, creates the plant and animal; then mind descends from the mind plane, creating man. Now supermind is to descend so as to create a supramental race.

*

Words of Sri Aurobindo

The Prakriti itself is divided into the lower and higher, – the lower is the Prakriti of the Ignorance, the Prakriti of mind, life and matter separated in consciousness from the Divine; the higher is the Divine Prakriti of Sachchidananda with its manifesting power of Supermind, always aware of the Divine and free from Ignorance and its consequences. Man so long as he is in the ignorance is subject to the lower Prakriti, but by spiritual evolution he becomes aware of the higher Nature and seeks to come into contact with it.

*

Words of Sri Aurobindo

If the redemption of the soul from the physical vesture be the object, then there is no need of supramentalisation. Spiritual Mukti and Nirvana are sufficient. If the object is to rise to supraphysical planes, then also there is no need of supramentalisation. One can enter into some heaven above by devotion to the Lord of that heaven. But that is no progression. The other worlds are typal worlds, each fixed in its own kind and type and law. Evolution takes place on the earth and therefore the earth is the proper field for progression. The beings of the other worlds do not progress from one world to another. They remain fixed to their own type.

*

Words of Sri Aurobindo

In a general way, a life is only one brief episode in a long history of spiritual evolution in which the soul follows the curve of the line set for the earth, passing through many lives to complete it. It is an evolution out of material inconscience to consciousness and on towards the divine Consciousness, from ignorance to divine Knowledge, from darkness through half-lights to Light, from death to Immortality, from suffering to the Divine Bliss. Suffering is due first to the Ignorance, secondly to the separation of the individual consciousness from the Divine Consciousness and Being, a separation created by the Ignorance – when that ceases, when one lives completely in the Divine and no more in one’s separated smaller self, then only suffering can altogether cease.

*

Words of Sri Aurobindo

The descent of the supramental is an inevitable necessity in the logic of things and is therefore sure. It is because people do not understand what the supermind is or realise the significance of the emergence of consciousness in a world of “inconscient” Matter that they are unable to realise this inevitability. I suppose a matter-of-fact observer if there had been one at the time of the unrelieved reign of inanimate Matter in the earth’s beginning would have criticised any promise of the emergence of life in a world of dead earth and rock and mineral as an absurdity and a chimaera; so too afterwards he would have repeated his mistake and regarded the emergence of thought and reason in an animal world as an absurdity and a chimaera. It is the same now with the appearance of supermind in the stumbling mentality of this world of human consciousness and its reasoning ignorance.

*

Words of the Mother

There is an ascending evolution in nature which goes from the stone to the plant, from the plant to the animal, from the animal to man. Because man is, for the moment, the last rung at the summit of the ascending evolution, he considers himself as the final stage in this ascension and believes there can be nothing on earth superior to him. In that he is mistaken. In his physical nature he is yet almost wholly an animal, a thinking and speaking animal, but still an animal in his material habits and instincts. Undoubtedly, nature cannot be satisfied with such an imperfect result; she endeavours to bring out a being who will be to man what man is to the animal, a being who will remain a man in its external form, and yet whose consciousness will rise far above the mental and its slavery to ignorance.

Sri Aurobindo came upon earth to teach this truth to men. He told them that man is only a transitional being living in a mental consciousness, but with the possibility of acquiring a new consciousness, the Truth-consciousness, and capable of living a life perfectly harmonious, good and beautiful, happy and fully conscious. During the whole of his life upon earth, Sri Aurobindo gave all his time to establish in himself this consciousness he called supramental, and to help those gathered around him to realise it.

* * *

Part II

Chapter 1
Body of the God

Words of Sri Aurobindo

Stability and movement, we must remember, are only our psychological representations of the Absolute, even as are oneness and multitude. The Absolute is beyond stability and movement as it is beyond unity and multiplicity. But it takes its eternal poise in the one and the stable and whirls round itself infinitely, inconceivably, securely in the moving and multitudinous. World-existence is the ecstatic dance of Shiva which multiplies the body of the God numberlessly to the view: it leaves that white existence precisely where and what it was, ever is and ever will be; its sole absolute object is the joy of the dancing.

* * *

Chapter 2
Secret Consciousness

Words of the Mother

Nature is not unconscious, but she has an appearance of unconsciousness....

It is the appearance that is inconscient. It becomes more and more conscious. Even in the mineral kingdom there are phenomena which reveal a hidden consciousness, like certain crystals, for instance. If you see with what precision, what exactitude and harmony they are formed, if you are in the least open, you are bound to feel that behind there’s a consciousness at work, that this cannot be the result of unconscious chance.

Have you seen rock-crystals?

It is pretty, isn’t it? It is something very artistic.

And the movements of the sea, the movements of the air, of the wind, one can’t help feeling that behind there is a consciousness or even many consciousnesses at work. In fact, it is like that. Only the most superficial appearance is inconscient.

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