Part 2 of 2
Synthesis and integration
Sisir Kumar Maitra, who was a leading exponent of Sri Aurobindo's Philosophy,[82] has referred to the issue of external influences and written that Sri Aurobindo does not mention names, but "as one reads his books one cannot fail to notice how thorough is his grasp of the great Western philosophers of the present age..." Although he is Indian one should not "underrate the influence of Western thought upon him. This influence is there, very clearly visible, but Sri Aurobindo... has not allowed himself to be dominated by it. He has made full use of Western thought, but he has made use of it for the purpose of building up his own system..."[83] Thus Maitra, like Steve Odin,[84] sees Sri Aurobindo not only in the tradition and context of Indian, but also Western philosophy and assumes he may have adopted some elements from the latter for his synthesis.
R. Puligandla supports this viewpoint in his book Fundamentals of Indian Philosophy. He describes Sri Aurobindo's philosophy as "an original synthesis of the Indian and Western traditions." "He integrates in a unique fashion the great social, political and scientific achievements of the modern West with the ancient and profound spiritual insights of Hinduism. The vision that powers the life divine of Aurobindo is none other than the Upanishadic vision of the unity of all existence."[85]
Puligandla believes that the Western influence also becomes evident through Sri Aurobindo's critical position vis-à-vis Shankara[86] and his assumption that the latter teaches through his Mayavada or Illusionism that the world is unreal and illusory. Puligandla objects, "nowhere does Shankara say that the world is unreal and illusory. Quite the contrary, through the concept of sublation he teaches that the world is neither real nor unreal. That this is indeed his teaching is further borne out by his distinction between lower and higher truths." Therefore, Puligandla concludes that "Aurobindo's characterization of Shankara's Vedanta as a world-negating philosophy is unfounded." He believes that Sri Aurobindo in his endeavour to synthesize Hindu and Western modes of thought has wrongly identified Shankara's Mayavada with the subjective idealism of George Berkeley, "which undoubtedly stands in sharp contrast to the realism of the Western philosophical tradition in general." Nonetheless, Puligandla believes that Sri Aurobindo was "a great philosopher-mystic" with a significant vision of man and the world.[85]
Sri Aurobindo's critique of Shankara is supported by U. C. Dubey in his paper titled Integralism: The Distinctive Feature of Sri Aurobindo’s Philosophy. He starts by summarizing what he considers to be Sri Aurobindo's most important contributions to philosophy and mentions at first his integral view of Reality. "The creative force or 'cit-śakti' is regarded by him as one with the Absolute. Thus there is no opposition between the Absolute and its creative force in his system." Next Dubey refers to Sri Aurobindo's conception of the supermind as the mediatory principle between the Absolute and the finite world and quotes S.K. Maitra stating that this conception "is the pivot round which the whole of Sri Aurobindo’s philosophy moves."[87]
Dubey proceeds to analyse the approach of the Shankarites and believes that they follow an inadequate kind of logic that does not do justice to the challenge of tackling the problem of the Absolute, which cannot be known by finite reason. With the help of the finite reason, he says, "we are bound to determine the nature of reality as one or many, being or becoming. But Sri Aurobindo's Integral Advaitism reconciles all apparently different aspects of Existence in an all-embracing unity of the Absolute." Next, Dubey explains that for Sri Aurobindo there is a higher reason, the "logic of the infinite" in which his integralism is rooted, and expounds this concept by presenting some quotations from The Life Divine. In concluding he notes critically "that Sri Aurobindo does not explain sufficiently the nature of the logic of the infinite." Nevertheless, "the way he proposes this logic is undoubtedly his unique contribution in the field of Absolutism."[87]
Legacy
Sri Aurobindo on a 1964 stamp of India
Sri Aurobindo was an Indian nationalist but is best known for his philosophy on human evolution and Integral Yoga.[88]
Influence
His influence has been wide-ranging. In India, S. K. Maitra, Anilbaran Roy and D. P. Chattopadhyaya commented on Sri Aurobindo's work. Writers on esotericism and traditional wisdom, such as Mircea Eliade, Paul Brunton, and Rene Guenon, all saw him as an authentic representative of the Indian spiritual tradition.[89] Though Rene Guenon thought Sri Aurobindo's thoughts were betrayed by some of his followers and that some works published under his name were not authentic, since not traditional. [90] [91]
Haridas Chaudhuri and Frederic Spiegelberg[92] were among those who were inspired by Aurobindo, who worked on the newly formed American Academy of Asian Studies in San Francisco. Soon after, Chaudhuri and his wife Bina established the Cultural Integration Fellowship, from which later emerged the California Institute of Integral Studies.[93]
Sri Aurobindo influenced Subhash Chandra Bose to take an initiative of dedicating to Indian National Movement full-time. Bose writes "The illustrious example of Arabindo Ghosh looms large before my vision. I feel that I am ready to make the sacrifice which that example demands of me."[94]
Karlheinz Stockhausen was heavily inspired by Satprem's writings about Sri Aurobindo during a week in May 1968, a time at which the composer was undergoing a personal crisis and had found Sri Aurobindo's philosophies were relevant to his feelings. After this experience, Stockhausen's music took a completely different turn, focusing on mysticism, that was to continue until the end of his career.[95]
Jean Gebser acknowledged Sri Aurobindo's influence on his work and referred to him several times in his writings. Thus, in The Invisible Origin he quotes a long passage from The Synthesis of Yoga.[96] Gebser believes that he was "in some way brought into the extremely powerful spiritual field of force radiating through Sri Aurobindo."[97][98] In his title Asia Smiles Differently he reports about his visit to the Sri Aurobindo Ashram and meeting with the Mother whom he calls an "exceptionally gifted person."[99][100]
After meeting Sri Aurobindo in Pondicherry in 1915, the Danish author and artist Johannes Hohlenberg published one of the first Yoga titles in Europe and later on wrote two essays on Sri Aurobindo. He also published extracts from The Life Divine in Danish translation.[101]
William Irwin Thompson travelled to Auroville in 1972, where he met "The Mother". Thompson has called Sri Aurobindo's teaching on spirituality a "radical anarchism" and a "post-religious approach" and regards their work as having "... reached back into the Goddess culture of prehistory, and, in Marshall McLuhan's terms, 'culturally retrieved' the archetypes of the shaman and la sage femme... " Thompson also writes that he experienced Shakti, or psychic power coming from The Mother on the night of her death in 1973.[102]
Sri Aurobindo's ideas about the further evolution of human capabilities influenced the thinking of Michael Murphy – and indirectly, the human potential movement, through Murphy's writings.[103]
The American philosopher Ken Wilber has called Sri Aurobindo "India's greatest modern philosopher sage"[104] and has integrated some of his ideas into his philosophical vision. Wilber's interpretation of Aurobindo has been criticised by Rod Hemsell.[105] New Age writer Andrew Harvey also looks to Sri Aurobindo as a major inspiration.[106]
Followers
The following authors, disciples and organisations trace their intellectual heritage back to, or have in some measure been influenced by, Sri Aurobindo and The Mother.
• Nolini Kanta Gupta (1889–1983) was one of Sri Aurobindo's senior disciples, and wrote extensively on philosophy, mysticism, and spiritual evolution based on the teaching of Sri Aurobindo and "The Mother".[107]
• Nirodbaran (1903–2006). A doctor who obtained his medical degree from Edinburgh, his long and voluminous correspondence with Sri Aurobindo elaborate on many aspects of Integral Yoga and fastidious record of conversations bring out Sri Aurobindo's thought on numerous subjects.[108]
• M. P. Pandit (1918–1993). Secretary to "The Mother" and the ashram, his copious writings and lectures cover Yoga, the Vedas, Tantra, Sri Aubindo's epic "Savitri" and others.
• Sri Chinmoy (1931–2007) joined the ashram in 1944. Later, he wrote the play about Sri Aurobindo's life – Sri Aurobindo: Descent of the Blue – and a book, Infinite: Sri Aurobindo.[109] An author, composer, artist and athlete, he was perhaps best known for holding public events on the theme of inner peace and world harmony (such as concerts, meditations, and races).[110][better source needed]
• Pavitra (1894–1969) was one of their early disciples. Born as Philippe Barbier Saint-Hilaire in Paris. Pavitra left some very interesting memoirs of his conversations with them in 1925 and 1926, which were published as Conversations avec Pavitra.[111]
• Dilipkumar Roy (1897–1980) was a Bengali Indian musician, musicologist, novelist, poet and essayist.
• T.V. Kapali Sastry (1886–1953) was an eminent author and Sanskrit scholar. He joined the Sri Aurobindo Ashram in 1929 and wrote books and articles in four languages, exploring especially Sri Aurobindo's Vedic interpretations.
• Satprem (1923–2007) was a French author and an important disciple of "The Mother" who published Mother's Agenda (1982), Sri Aurobindo or the Adventure of Consciousness (2000), On the Way to Supermanhood (2002) and more.[112]
• Indra Sen (1903–1994) was another disciple of Sri Aurobindo who, although little-known in the West, was the first to articulate integral psychology and integral philosophy, in the 1940s and 1950s. A compilation of his papers came out under the title, Integral Psychology in 1986.[113]
• K. D. Sethna (1904-2011) was an Indian poet, scholar, writer, cultural critic and disciple of Sri Aurobindo. For several decades he was the editor of the Ashram journal Mother India.[114]
• Margaret Woodrow Wilson (Nistha) (1886–1944), daughter of US President Woodrow Wilson, she came to the ashram in 1940 and stayed there until her death.[115]
Critics
• Adi Da finds that Sri Aurobindo's contributions were merely literary and cultural and had extended his political motivation into spirituality and human evolution[116]
• N. R. Malkani finds Sri Aurobindo's theory of creation to be false, as the theory talks about experiences and visions which are beyond normal human experiences. He says the theory is an intellectual response to a difficult problem and that Sri Aurobindo uses the trait of unpredictability in theorising and discussing things not based upon the truth of existence. Malkani says that awareness is already a reality and suggests there would be no need to examine the creative activity subjected to awareness.[117]
• Ken Wilber's interpretation of Sri Aurobindo's philosophy differed from the notion of dividing reality as a different level of matter, life, mind, overmind, supermind proposed by Sri Aurobindo in The Life Divine, and terms them as higher- or lower-nested holons and states that there is only a fourfold reality (a system of reality created by himself).[118]
• Rajneesh (Osho) says that Sri Aurobindo was a great scholar but was never realised; that his personal ego had made him indirectly claim that he went beyond Buddha; and that he is said to have believed himself to be enlightened due to increasing number of followers.[119]
Literature
Indian editions
• A first edition of collected works was published in 1972 in 30 volumes: Sri Aurobindo Birth Centenary Library (SABCL), Pondicherry: Sri Aurobindo Ashram.[120]
• A new edition of collected works was started in 1995. Currently, 36 out of 37 volumes have been published: Complete Works of Sri Aurobindo (CWSA). Pondicherry: Sri Aurobindo Ashram.[121][122]
• Early Cultural Writings.
• Collected Poems.
• Collected Plays and Stories.
• Karmayogin.
• Records of Yoga.
• Vedic and Philological Studies.
• The Secrets of the Veda.
• Hymns to the Mystic Fire.
• Isha Upanishad.
• Kena and Other Upanishads.
• Essays on the Gita.
• The Renaissance of India with a Defence of Indian Culture.
• The Life Divine.
• The Synthesis of Yoga.
• The Human Cycle – The Ideal of Human Unity – War and Self-Determination.
• The Future Poetry.
• Letters on Poetry and Art
• Letters on Yoga.
• The Mother
• Savitri – A Legend and a Symbol.
• Letters on Himself and the Ashram.
• Autobiographical Notes and Other Writings of Historical Interest.
American edition
Main Works
• Sri Aurobindo Primary Works Set 12 vol. US Edition, Lotus Press, Twin Lakes, Wisconsin ISBN 0-941524-93-0
• Sri Aurobindo Selected Writings Software CD ROM, Lotus Press, Twin Lakes, Wisconsin ISBN 0-914955-88-8
• The Life Divine, Lotus Press, Twin Lakes, Wisconsin ISBN 0-941524-61-2
• Savitri: A Legend and a Symbol, Lotus Press, Twin Lakes, Wisconsin ISBN 0-941524-80-9
• The Synthesis of Yoga, Lotus Press, Twin Lakes, Wisconsin ISBN 0-941524-65-5
• Essays on the Gita, Lotus Press, Twin Lakes, Wisconsin ISBN 0-914955-18-7
• The Ideal of Human Unity, Lotus Press, Twin Lakes, Wisconsin ISBN 0-914955-43-8
• The Human Cycle: The Psychology of Social Development, Lotus Press, Twin Lakes, Wisconsin ISBN 0-914955-44-6
• The Human Cycle, Ideal of Human Unity, War and Self Determination, Lotus Press. ISBN 81-7058-014-5
• The Upanishads, Lotus Press, Twin Lakes, Wisconsin ISBN 0-914955-23-3
• Secret of the Veda, Lotus Press, Twin Lakes, Wisconsin ISBN 0-914955-19-5
• Hymns to the Mystic Fire, Lotus Press, Twin Lakes, Wisconsin ISBN 0-914955-22-5
• The Mother, Lotus Press, Twin Lakes, Wisconsin ISBN 0-941524-79-5
Compilations and Secondary Literature
• The Integral Yoga: Sri Aurobindo's Teaching and Method of Practice, Lotus Press, Twin Lakes, Wisconsin ISBN 0-941524-76-0
• The Future Evolution of Man, Lotus Press, Twin Lakes, Wisconsin ISBN 0-940985-55-1
• The Essential Aurobindo – Writings of Sri Aurobindo ISBN 978-0-9701097-2-9
• Bhagavad Gita and Its Message, Lotus Press, Twin Lakes, Wisconsin ISBN 0-941524-78-7
• The Mind of Light, Lotus Press, Twin Lakes, Wisconsin ISBN 0-940985-70-5
• Rebirth and Karma, Lotus Press, Twin Lakes, Wisconsin ISBN 0-941524-63-9
• Hour of God by Sri Aurobindo, Lotus Press. ISBN 81-7058-217-2
• Dictionary of Sri Aurobindo's Yoga, (compiled by M.P. Pandit), Lotus Press, Twin Lakes, Wisconsin ISBN 0-941524-74-4
• Vedic Symbolism, Lotus Press, Twin Lakes, Wisconsin ISBN 0-941524-30-2
• The Powers Within, Lotus Press. ISBN 978-0-941524-96-4
Comparative studies
• Hemsell, Rod (Oct. 2014). The Philosophy of Evolution. Auro-e-Books, E-Book
• Hemsell, Rod (Dec. 2014). Sri Aurobindo and the Logic of the Infinite: Essays for the New Millennium. Auro-e-Books, E-Book
• Hemsell, Rod (2017). The Philosophy of Consciousness: Hegel and Sri Aurobindo. E-Book
• Huchzermeyer, Wilfried (Oct. 2018). Sri Aurobindo’s Commentaries on Krishna, Buddha, Christ and Ramakrishna. Their Role in the Evolution of Humanity. edition sawitri, E-Book
• Johnston, David T. (Nov. 2016) Jung's Global Vision: Western Psyche, Eastern Mind, With References to Sri Aurobindo, Integral Yoga, The Mother. Agio Publishing House, ISBN 9781927755211
• Johnston, David T. (Dec. 2016). Prophets in Our Midst: Jung, Tolkien, Gebser, Sri Aurobindo and the Mother. Universe, E-Book
• Singh, Satya Prakash (2013). Nature of God. A Comparative Study in Sri Aurobindo and Whitehead. Antrik Express Digital, E-Book
• Singh, Satya Prakash (2005). Sri Aurobindo, Jung and Vedic Yoga. Mira Aditi Centre, ISBN 9788187471127
• Eric M. Weiss (2003): The Doctrine of the Subtle Worlds. Sri Aurobindo’s Cosmology, Modern Science and the Metaphysics of Alfred North Whitehead, Dissertation (PDF; 1,3 MB), California Institute of Integral Studies, San Francisco
See also
• Integral movement
• Integral psychology
References
Notes
1. Aurobindo described his father as a "tremendous atheist" but Thakur calls him an agnostic and Heehs believes that he followed his own coda.[4][5]
2. Krishna Dhun Ghose returned to India soon after, leaving his wife in the care of a physician in London. Barindra was born in England in January 1880.[7]
3. While in Manchester, the Ghose brothers lived first at 84 Shakespeare Street and then, by the time of the 1881 census, at 29 York Place, Chorlton-on-Medlock. Aurobindo was recorded in the census as Aravinda Ghose, as he was also by the University of Cambridge.[10][11][12]
4. Benoybhusan's education ended in Manchester.[13]
Citations
1. Savitri: A Legend and a Symbol, Book XI: The Book of Everlasting Day, Canto I: The Eternal Day: The Soul's Choice and The Supreme Consummation, p 709
2. McDermott (1994), pp. 11–12, 14
3. Aall, Ingrid (1971). Robert Paul Beech; Mary Jane Beech (eds.). Bengal: change and continuity, Issues 16–20. East Lansing: Asian Studies Center, Michigan State University. p. 32. OCLC 258335. Aurobindo's father, Dr. Krishnadhan Ghose, came from a Kayastha family associated with the village of Konnagar in Hooghly District near Calcutta, Dr. Ghose had his medical training in Edinburgh...
4. Heehs (2008), pp. 3–7, 10
5. Thakur (2004), p. 3
6. Heehs (2008), pp. 8–9
7. Heehs (2008), p. 10
8. Heehs (2008), pp. 9–10
9. Heehs (2008), pp. 10, 13
10. Heehs (2008), p. 14
11. 1881 Census
12. ACAD & GHS890AA.
13. Heehs (2008), p. 19
14. Peter Heehs, The Lives of Sri Aurobindo, Columbia University Press (2008), p. 43
15. Heehs (2008), pp. 14–18
16. English Heritage
17. Heehs (2008), p. 18
18. Aurobindo (2006), pp. 29–30
19. Aurobindo (2006), p. 31
20. Thakur (2004), p. 6
21. Aurobindo (2006), p. 34
22. Aurobindo (2006), p. 36
23. Thakur (2004), p. 7
24. Aurobindo (2006), p. 37
25. Aurobindo (2006), p. 42
26. Aurobindo (2006), p. 43
27. Aurobindo (2006), p. 68
28. Heehs (2008), p. 53
29. Aurobindo (2006), p. 71
30. Heehs (2008), p. 67
31. Thorpe (2010), p. 29C
32. Lorenzo (1999), p. 70
33. Heehs (2008), p. 217
34. Aurobindo (2006), p. 86
35. Aurobindo (2006), p. 61
36. Aurobindo (2006), p. 98
37. Aurobindo (2006), p. 110
38. Heehs (2008), pp. 142–143
39. Aurobindo (2006), p. 101
40. Thakur (2004), pp. 31–33
41. Sri Aurobindo: A Life Sketch, Sri Aurobindo Birth Centenary Library, 30, retrieved 1 January 2013
42. Heehs (2008), p. 347: Sri Aurobindo without the surname seems to have first appeared in print in articles published in Chandernagore in 1920. It did not catch on at that time. He first signed his name Sri Aurobindo in March 1926, but continued to use Sri Aurobindo Ghose for a year or two.
43. Thakur (2004), pp. 20–26
44. Yadav (2007), p. 31: "the fame of Sri Aurobindo mainly rests upon Savitri which is considered as his magnum opus ... [It is] a 24000 line blank verse epic in which he has widened the original legend of the Mahabharata and turned it into a symbol where the soul of man, represented by Satyavan, is delivered from the grip of death and ignorance through the love and power of the Divine Mother, incarnated upon earth as Savitri."
45. Heehs (2008), pp. 411–412: "On the morning of December 6, 1950 all of the major newspapers of the country announced the passing of Sri Aurobindo ... President Rajendra Prasad, Prime Minister Jawaharlal Nehru, central and state ministers ... recalled his contribution to the struggle for freedom, his philosophical and other writings, and the example of his yogic discipline. Abroad, his death was noted by newspapers in London, Paris and New York. A writer in the Manchester Guardian called him 'the most massive philosophical thinker that modern India has produced.'"
46. Leap of Perception: The Transforming Power of Your Attention (1 ed.). New York: Atria books. 2013. p. 121. ISBN 978-1-58270-390-9.
47. Aurobindo (2006), p. 102
48. Jones & Ryan (2007), pp. 292–293
49. Wilber 1980, p. 263.
50. Sharma 1991.
51. McDermott (1994), p. 281
52. Aurobindo, Sri. The Synthesis of Yoga. Lotus Press, 1996. P. 7-8
53. Aurobindo, Sri. The Synthesis of Yoga. Lotus Press, 1996. p. 106.
54. Aurobindo (2005), p. 5
55. Aurobindo (2005), p. 7
56. Aurobindo, Sri. The Life Divine Lotus Press, 1990. P. 132.
57. Aurobindo, Sri. The Life Divine Lotus Press, 1990., P. 132-133
58. Aurobindo, Sri. The Life Divine Lotus Press, 1990., P. 134
59. Aurobindo, Sri. The Integral Yoga.Lotus Press, 1993. P. 65.
60. Aurobindo, Sri. The Integral Yoga.Lotus Press, 1993., P. 65-655.
61. Aurobindo, Sri. The Integral Yoga.Lotus Press, 1993., P. 68.
62. Complete Works of Sri Aurobindo (CWSA) vol. 13, Essays in Philosophy and Yoga , Pondicherry, Sri Aurobindo Ashram 1995, pp. 215–58
63. Huchzermeyer 2016Ch. 2–4, 7 and 8
64. CWSA vol. 36, Autobiographical Notes, p. 112.
65. One of the more comprehensive titles is: K.D. Sethna. The Spirituality of the Future. A Search apropos of R.C. Zaehner’s Study in Sri Aurobindo and Teilhard de Chardin. London 1981
66. Huchzermeyer 2016, p. 0127.
67. Sethna, K.D. (1981). The Spirituality of the Future. A Search apropos of R.C. Zaehner’s Study in Sri Aurobindo and Teilhard de Chardin. Fairleigh Dickinson University Press. p. 257. ISBN 978-1611470703.
68. Sri Aurobindo and Hegel on the Involution-Evolution of Absolute Spirit. Philosophy East and West, Vol. 31, No. 2 (Apr. 1981), pp. 179–191
69. Odin, p.179. (Sri Aurobindo himself denied to be influenced by Hegel. See A.B. Purani, Evening Talks with Sri Aurobindo.Pondicherry, Sri Aurobindo Ashram 2001, p. 106)
70. Odin, p. 186
71. Odin, p. 190
72. Evening Talks with Sri Aurobindo, p. 106
73. CWSA vol. 36, Autobiographical Writings, p. 113
74. CWSA, vol. 20, p. 330
75. CWSA vol. 27, Letters on Poetry and Art, p. 520.
76. Huchzermeyer 2016, p. 10.
77. Heehs (2008), p. 276.
78. Heehs (2008), p. 267.
79. CWSA vol. 17, Publisher’s Note
80. CWSA 17:30
81. K. R. Srinivasa Iyengar (1972) Sri Aurobindo – A Biography and a history. Pondicherry, Sri Aurobindo Ashram. p. 441.
82. Huchzermeyer 2016, p. 85.
83. Maitra, S.K. (1988): The Meeting of the East and the West in Sri Aurobindo’s Philosophy. Pondicherry, Sri Aurobindo Ashram. p. 49. ISBN 978-8170580782
84. Huchzermeyer 2016, p. 78.
85. Ramakrishna Puligandla (1997). Fundamentals of Indian Philosophy. D.K. Printworld. pp. 267–268. ISBN 978-81-246-0087-0.
86. For Sri Aurobindo’s critique, see, for instance, CWSA vol. 17, Isha Upanishad, pp. 498–99. There he says that Shankara’s world-negative approach "has overshadowed for centuries the lives and souls of hundreds of millions of human beings." However, he also recognized him as "one of the mightiest of metaphysical intellects." (Isha Upanishad, p. 497)
87. U. C. Dubey (2007) "Integralism the distinctive feature of Sri Aurobindo's philosophy", pp. 25–27, Ch. 2 in Understanding Thoughts of Sri Aurobindo. Indrani Sanyal and Krishna Roy (eds.). D K Printworld. New Delhi. ISBN 9788124604021
88. McDermott (1994), p. 11
89. Heehs (2008), p. 379
90. René Guénon, Etude sur l'hindouisme, Les Éditions traditionnelles, 1989, nouvelle édition, p268
91. http://classiques.uqac.ca/classiques/gu ... ouisme.pdf
92. Haridas Chaudhuri and Frederic Spiegelberg (1960) The integral philosophy of Sri Aurobindo: a commemorative symposium, Allen & Unwin.
93. "From the American Academy of Asian Studies to the California Institute of Integral Studies[1]
94. Ratna Ghosh (2006). Netaji Subhas Chandra Bose and Indian Freedom Struggle: Subhas Chandra Bose : his ideas and vision. Deep & Deep. pp. 42–. ISBN 978-81-7629-843-8.
95. O'Mahony (2001)
96. Sri Aurobindo and European Philosophy, pp. 155–56
97. Huchzermeyer 2016, p. 155.
98. Der unsichtbare Ursprung, Olten 1970, p. 96.
99. Huchzermeyer 2016, p. 157.
100. Asien lächelt anders, Frankfurt 1968, p. 112
101. Bracker, Klaus J. (2018). Veda and Living Logos. Anthroposophy and Integral Yoga. Lindisfarne Books. pp. 227–232. ISBN 978-1-58420-938-6
102. "Thinking otherwise – From Religion to Post-Religious Spirituality: Conclusion". Retrieved 13 April 2014.
103. Kripal (2007), pp. 60–63
104. Ken Wilber, Foreword to A. S. Dalal (ed.), A Greater Psychology – An Introduction to the Psychological Thought of Sri Aurobindo, Tarcher/Putnam, 2000.
105. Rod Hemsell (January 2002). "Ken Wilber and Sri Aurobindo: A Critical Perspective".
106. "Hidden Journey: A Spiritual Awakening". Retrieved 6 February 2014.
107. Sachidananda Mohanty (2008). Sri Aurobindo: A Contemporary Reade (1 ed.). New Delhi: routeledge. p. 36. ISBN 978-0-415-46093-4.
108. Nirodbaran (1973), pp. 1–19
109. Sri Chinmoy, Sri Chinmoy's writings on Sri Aurobindo, srichinmoylibrary.com, retrieved 12 November 2013
110. Dua (2005), pp. 18–22
111. Satprem (1965). Mother's Agenda. 6 (3 ed.). Paris: Inst. de Recherches Évolutives. p. 188. ISBN 978-0-938710-12-7.
112. Satprem (1982), p. 5
113. K. Satchidanandan (1990) Who's who of Indian Writers: supplementary volume. New Delhi: Sahitya Akademi, p. 134. ISBN 978-8172015145
114. * P. Raja (2018), K.D. Sethna. New Delhi, Sahitya Akademi. ISBN 9788126052837
115. "Woodrow Wilson Daughter Dead". The Milwaukee Sentinel. 14 February 1944. p. 1. Retrieved 16 November 2015.
116. "Bubba Free John in India". The Dawn Horse Magazine. 4 August 1974. Retrieved 6 March 2014.
117. "Sri Aurobindo's theory of evolution – a criticism by Prof. Malkani examined". Retrieved 6 February 2014.
118. "Wilber's Critique of Sri Aurobindo". Retrieved 13 October 2014.
119. "Osho Beyond Enlightenment". Beyond Enlightenment. Retrieved 6 March 2014.
120. G.D. Gupta (1989) Glossary and Index of Proper Names in Sri Aurobindo’s Works, Sri Aurobindo Ashram Trust. p. xv. ISBN 978-8170581703
121. "SABDA - Collected Works".
122. Huchzermeyer 2016, p. 189.
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• McDermott, Robert A. (1994), Essential Aurobindo, SteinerBooks, ISBN 978-0-940262-22-5
• Nirodbaran (1973), Twelve years with Sri Aurobindo, Pondicherry: Sri Aurobindo Ashram
• O'Mahony, John (29 September 2001), "The Sound of Discord", The Guardian, London
• Satprem (1982), The Mind of the Cells, New York, NY: Institute for Evolutionary Research, ISBN 978-0-938710-06-6
• Thakur, Bimal Narayan (2004), Poetic Plays of Sri Aurobindo, Northern Book Centre, ISBN 978-81-7211-181-6
• Yadav, Saryug (2007), "Sri Aurobindo's Life, Mind and Art", in Barbuddhe, Satish (ed.), Indian Literature in English: Critical Views, Sarup and Sons
• Wilber, Ken (1980), The Atman project:a transpersonal view of human development, The Theosophical publishing house, ISBN 9780835605328
• Sharma, Ram Nath (1991), Sri Aurobindo's Philosophy of Social Development, Atlantic Publishers
Further reading[edit]
• Iyengar, K. R. Srinivasa (1985) [1945]. Sri Aurobindo: a biography and a history. Sri Aurobindo International Centre of Education. (2 volumes, 1945) – written in a hagiographical style
• Kallury, Syamala (1989). Symbolism in the Poetry of Sri Aurobindo. Abhinav Publications. ISBN 978-81-7017-257-4.
• Kitaeff, Richard. "Sri Aurobindo". Nouvelles Clés (62): 58–61.
• Mehrotra, Arvind Krishna (2003). A History of Indian Literature in English. Columbia University Press. p. 116. ISBN 978-0-231-12810-0.
• Mishra, Manoj Kumar (2004). Young Aurobindo's Vision: The Viziers of Bassora. Bareilly: Prakash Book Depot.
• Mukherjee, Prithwindra (2000). Sri Aurobindo. Paris: Desclée de Brouwer.
• Satprem (1968). Sri Aurobindo, or the Adventure of Consciousness. Pondicherry, India: Sri Aurobindo Ashram Press.
• K. D. Sethna, Vision and Work of Sri Aurobindo
• Singh, Ramdhari (2008). Sri Aurobindo: Meri Drishti Mein. New Delhi: Lokbharti Prakashan.
• van Vrekhem, Georges (1999). Beyond Man – The Life and Work of Sri Aurobindo and The Mother. New Delhi: HarperCollins. ISBN 978-81-7223-327-3.
• Raychaudhuri, Girijashankar.....Sri Aurobindo O Banglar Swadeshi Joog (published 1956)...this book was serially published in the journal Udbodhan and read out to Sri Aurobindo in Pondicherry while he was still alive......Sri Aurobindo commented, " he will snatch away smile from my face"
• Ghose, Aurobindo, Nahar, S., & Institut de recherches évolutives. (2000). India's rebirth: A selection from Sri Aurobindo's writing, talks and speeches Paris: Institut de recherches évolutives.
External links
• Official website Sri Aurobindo Ashram
• Sri Aurobindo at Curlie
• Works by or about Sri Aurobindo at Internet Archive
• Auroville
• Complete Works of Sri Aurobindo