Collated by Tusar Nath Mohapatra (b. 1956), Director, Savitri Era Learning Forum (2005), Founder, Savitri Era Religion (2006), and President, Savitri Era Party
A gifted and prolific writer, Aurobindo tended to lay out his thought systematically, relying more often on philosophic discourse that on mystical revelations. Exceptions to this are his poetic works, as well as and his writings about the Mother (I discuss some of these in Chapter 4). Aurobindo’s long poem Savitri, for example, is widely taken by devotees to refer to the ‘descent’ and realization of the Mother and to describe both the yogic experiences of higher states of consciousness as well as to give an account of metaphysical Truth or Reality.
A few words about practice are in order, given the privileged position of experience in both Alfassa’s and Aurobindo’s writings and claims to communicate spiritual truths. Paradoxically, somewhat, this emphasis on experience did not give rise to a formal system of yogic practice, as one might have expected.
(By “formal” I mean any specific styles or forms of bodily work, meditation, mantra, etc., that may be associated with IY; there were, of course, various concertation practices prescribed on an individual basis or as in-person instruction, and I discuss some of these in the next chapter.)
For one engaged in yogic sadhana for some fifty years of his life, Aurobindo left very few practical instructions in his writings.492 Instead, in his spiritual guidance to Ashram members he repeatedly reiterates “opening up” to the Mother, having faith in her aid, letting her “work” in the sadhak’s psyche, etc.493
Alfassa, similarly, did not appear to instruct her devotees in specific yogic techniques, save for the emphasis on silence and meditation.495
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