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The logician thinks he has ensured himself against error when he has made a classification of particular fallacies; but he forgets the supreme and general fallacy, the fallacy of thinking that logic can, as a rule, prove anything but particular and partial propositions dealing with a fragmentary and one-sided truth. Logic? But Truth is not logical; it contains logic, but is not contained by it.
Sri Aurobindo, Essays Divine and Human
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"the fly that touches honey cannot use its wings; so the soul that clings to spiritual sweetness ruins its freedom and hinders contemplation."
— Aurobindo
The Complete Works of Sri Aurobindo in one PDF
The Complete Works of Sri Aurobindo The Complete Works of Sri Aurobindo in one PDF. Here on Holybooks.com, you can find all the books of the Indian scholar, yogi, revolutionary and mystic Sri Aurobindo. Some years ago I started uploading the 35 volumes, every single book in a single file. Now I have merged all of them into one single file to make it easier for readers, who just want to download Aurobindo's entire works. So here it is: The complete works of Sri Aurobindo, more than 15.000 pages in one single file. For information about the single books by Sri Aurobindo, please read the individual entries here on the site. For a general introduction to the life and works of Sri Aurobindo, read the Wikipedia entry: https://en.wikipedia.org/wiki/Sri_Aurobindo. We also have the complete works of The Mother, Mirra Alfassa, Sri Aurobindo's companion de vie, 17 volumes here: https://www.holybooks.com/the-mother-collected-works-volume-1-17/ Download the complete works of Sri Aurobindo here as one huge PDF-file (15.000 pages/39.8 MB):
The Complete Works of Sri Aurobindo
Table of Contents for the books by Sri Aurobindo included in the bundle
1 – Early Cultural Writings 809 – Collected Poems 1578 – Collected Plays and Stories 2596 – Translations 3236 – Bande Mataram 4442 – Karmayogin 4930 – Record of Yoga 6459 – Essays Divine and Human 6990 – Essays in Philosophy and Yoga 7606 – The Secret of the Veda 8222 – Isha Upanishad 8829 – Kena and Other Upanishads 9288 – Essays on the Gita 9895 – The Renaissance in India 10379 – The Synthesis of Yoga 11317 – The Human Cycle, The Ideal of Human Unity, War and Self-Determination 12021 – The Future Poetry 12436 – Letters on Poetry and Art 13217 – Savitri 13980 – Letters on Himself and the Ashram 14852 – Autobiographical Notes and Other Writings of Historical Interest Thanks to Aether for the Index.
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Sri Aurobindo On Himself
I had no urge toward spirituality in me, I developed spirituality. I was incapable of understanding metaphysics, I developed into a philosopher. I had no eye for painting -- I developed it by Yoga. I transformed my nature from what it was to what it was not. I did it by a special manner, not by a miracle and I did it to show what could be done and how it could be done. I did not do it out of any personal necessity of my own or by a miracle without any process. I say that if it is not so, then my Yoga is useless and my life was a mistake -- a mere absurd freak of Nature without meaning or consequence. You all seem to think it a great compliment to me to say that what I have done has no meaning for anybody except myself -- it is the most damaging criticism on my work that could be made. I also did not do it by myself, if you mean by myself the Aurobindo that was. He did it by the help of Krishna and the Divine Shakti. I had help from human sources also.
La Mère ne vous a pas dit que l'amour n'est pas une émotion, mais que l'Amour divin n'est pas une émotion ; c'est tout différent. L'amour humain est fait d'émotion, de passion et de désir ; tous ces mouvements appartiennent au vital et sont par conséquent liés aux incapacités de la nature vitale humaine. L'émotion est une excellente chose, elle est indispensable à la nature humaine en dépit de toutes ses imperfections et de tous ses dangers, tout comme les idées mentales sont excellentes et indispensables dans leur domaine propre, au stade humain. Mais notre but est de dépasser les idées mentales pour entrer dans la lumière de la Vérité supramentale qui existe non par l'idéation, mais par la vision directe et l'identité ; de même notre but est de dépasser l'émotion pour parvenir à l'élévation, à la profondeur et à l'intensité de l'Amour divin et d'y ressentir, par le cœur psychique intérieur, une inépuisable unité avec le Divin que nous sommes incapables d'atteindre ou de ressentir dans les soubresauts des émotions vitales. La Vérité supramentale n'est pas seulement une sublimation de nos idées mentales ; de même, l'Amour divin n'est pas seulement une sublimation des émotions humaines ; c'est une conscience différente dont la qualité, la substance et les mouvements sont différents. Il [l'Amour divin] existe en lui-même, indépendamment du contact extérieur ou de l'expression extérieure. S'exprimera-t-il extérieurement et comment ? cela dépend de la vérité spirituelle qui devra se manifester. — Aurobindo Ghose (Lettres sur le yoga) illustration : Die Erde (Fidus, 1893)
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"A medida que progresa el propio renunciamiento y la autoconsagración, el Sadhaka se va volviendo consciente del Divino Shakti que va produciendo el Sadhana, volcándose dentro de él en crecientes flujos, creándole la libertad y perfección de la Naturaleza divina". Sri Aurobindo, La Madre: La Divina Mahashakti
Ho riascoltato l'avventura della coscienza. Penso che comprare questo libro sia pericoloso. Uscito dal treno mi sembrava assurdo vedere tutte quelle acconciature che si susseguivano in attesa di salire o scendere. Non erano uomini o donne ma acconciature. Quanta importanza si dá ai capelli? Il sonno stampato, della notte e della coscienza, eppure i capelli perfetti. Acconciarsi per le feste.
A.
Essays Divine and Human: Moksha (Circa 1911)
"The pessimists have made moksha synonymous with annihilation or dissolution, but its true meaning is freedom. He who is free from bondage, is free, is Mukta. But the last bondage is the passion for liberation itself which must be renounced before the soul can be perfectly free, and the last knowledge is the realization that there is none bound, none desirous of freedom, but the soul is forever and perfectly free, that bondage is an illusion and the liberation from bondage is an illusion. Not only are we bound but in play, the mimic knots are of such a nature that we ourselves can at our pleasure undo them.
Nevertheless, the bonds are many and intricate. The most difficult of all their knots is egoism, the delusion that we have an individual existence sufficient in itself, separate from the universal and only being, ekamevadwitiyam, who is one not only beyond Time, Space and Causality. Not only are we all Brahman in our nature and being, waves of one sea, but we are each of us Brahman in His entirety, for that which differentiates and limits us, nama and rupa, exists only in play and for the sake of the world drama."...
—Sri Aurobindo, Essays Divine and Human, (Section 1 Circa 1911) Moksha Page 6
