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Saturday, February 8, 2020 | History

5 edition of Concept of Personality in Sri Aurobindo"s Integral Yoga Psychology and A. Maslow found in the catalog.

Concept of Personality in Sri Aurobindo"s Integral Yoga Psychology and A. Maslow

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Published by South Asia Books .
Written in English

    Subjects:
  • Oriental & Indian philosophy,
  • The self, ego, identity, personality,
  • Political Science,
  • Humanistic psychology,
  • Politics/International Relations,
  • General,
  • Ghose, Aurobindo,
  • Ghose, Aurobindo,,
  • 1872-1950,
  • Maslow, Abraham H,
  • Personality,
  • Yoga

  • The Physical Object
    FormatHardcover
    Number of Pages236
    ID Numbers
    Open LibraryOL9070600M
    ISBN 108121506476
    ISBN 109788121506472

    It brings the consciousness of the Presence, the dedication of the being to the Highest and invites the descent into our nature of a greater Force and Consciousness which is waiting above us. About the Book In this collection of letters, Sri Aurobindo explains the fundamental principles and practices of his system of Yoga. As for the idea in itself, surely there is a difference between the individual, the cosmos in space and time, and something that exceeds this cosmic formula or any cosmic formula. The sadhana of this yoga does not proceed through any set mental teaching or prescribed forms of meditation, Mantras or others, but by aspiration, by a self-concentration inwards or upwards, by self-opening to an Influence, to the Divine Power above us and its workings, to the Divine Presence in the heart and by the rejection of all that is foreign to these things.

    He finds that this approach is slowly coming to an end and had its importance as the part of evolution, but the said approach is quite different than what was present during Vedic period. There it begins to come into contact with the universal Self, the Divine Peace, Light, Power, Knowledge, Bliss, to enter into that and become that, to feel the descent of these things into the nature. In his ordinary life man's consciousness is separated from his own true self and the Divine. It modifies the internal and attempts to modify conformably the external existence of the being. To concentrate in the head with the aspiration for quietude in the mind and the realisation of the Self and Divine above is the second way of concentration. All this has to be faced a calm and observant attitude while continuing to practice.

    Finally for activity, for Pravriti, the Para Prakriti becomes spiritual personality, the Jiva. If in the light of this you examine what your Guru taught, you will see that it is the same thing in less metaphysical language. The Outer Being[ edit ] The Outer Being includes the physical, vital and mental levels of Being, which characterises our everyday consciousness and experience. Only a supramental transformation will effect a complete transformation of mind, vital and body. If Buddha really combated and denied all Vedantic conceptions of the Self, then it can be no longer true that Buddha refrained from all metaphysical speculations or distinct pronouncements as to the nature of the ultimate Reality. The letters included in this compilation have been selected from the more than two thousand pages of letters published in various volumes of the Sri Aurobindo Birth Centenary Library.


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Concept of Personality in Sri Aurobindo"s Integral Yoga Psychology and A. Maslow by Joseph Vrinte Download PDF Ebook

There is no place for vanities, ambitions, lusts and longings. Such omissions are indicated by ellipsis points The unconscious is at the basis of the material world. With Aurobindo's system one not only ascends through the body, vital and mind into the Divine or Supramental consciousness, but then brings this Supramental Consciousness down into the mind, vital and finally into the body, and thus into our every day life.

Normal men live in a consciousness that is quite superficial, in which everything is limited and temporal. The outermost circle is comprised of awareness of physical body, awareness of vital pranic body or sheath, and awareness of mental sheath.

However, when one comes down into the the lower bodies, or when one stays in the higher self, but uses the lower self, then one still faces the imperfections of the three lower bodies. But more often what is said is an intimation or even less, a mere indication, which the mind may not follow because it is not impressed with its imperative necessity.

A Practical Guide To Integral Yoga

The soul forms itself 'the psychic being'. He was the first political leader in India to openly put forward, in his newspaper Bande Mataram, the idea of complete independence for the country. Sri Aurobindo called his system the "Integral Yoga" because it proposed "a union [yoga] in all parts of our being with the Divine and a consequent transmutation of all their now jarring elements into the harmony of a higher divine consciousness and existence".

But this transformation is incomplete. Something went wrong. It is now being said even of Shankara that there was another side of his doctrine—but his followers have made him stand solely for the Great Illusion, the inferiority of bhakti, the uselessness of Karma—jagan mithya.

The supreme spiritual nature of being, the Para Prakriti, free from any limitation by the conditioning ignorance, is the nature of Purushottama. Sometimes it is one of these, sometimes several of them or all together. Sri Aurobindo had begun the practice of Yoga in in Baroda.

It feels itself not only above it but extended in space. The Shakti or Power of the Eternal becomes then a power of illusion only and the world becomes incomprehensible, a mystery of cosmic madness, an eternal delirium of the Eternal.

In his ordinary life man's consciousness is separated from his own Concept of Personality in Sri Aurobindos Integral Yoga Psychology and A. Maslow book self and the Divine. Whatever verbal or ideative logic one may bring to support it, this way of seeing the universe explains nothing; it only erects a mental formula of the inexplicable.

This brings a liberation from identification with the body. There Concept of Personality in Sri Aurobindos Integral Yoga Psychology and A. Maslow book a cosmic consciousness experienced by many which is quite different in its scope and action from the individual consciousness, and if there is a consciousness beyond the cosmic, infinite and essentially eternal, not merely extended in Time, that also must be different from these two.

His early realizations, particularly those he had in Alipore jail inwhere he was detained by the British rulers under the charge of sedition, showed the relationship between Yoga, life and the evolutionary problems of contemporary humanity. As most yogis were only interested in an ascent, a going up into the Supramental realm, Aurobindo also promotes bringing down the supramental power into matter and body, and thus let it fulfill itself here on earth by removing the limitations that Nature has up to now.

When one gains Cosmic Consciousness while still being in the lower levels of body, vital, and mind, and experiences the ordinary cosmic forces and the beings behind these forces may enter, all this Aurobindo calls the Cosmic Ignorance.

There it begins to come into contact with the universal Self, the Divine Peace, Light, Power, Knowledge, Bliss, to enter into that and become that, to feel the descent of these things into the nature of one's being.

There he became an important philosopher, yogi, and teacher and developed what he called Integral Yoga, the yoga of the whole being. Nothing seems to be felt but a wide practically infinite consciousness which is oneself.

It was because he went by this side only that Shankara was unable to accept or explain the origin of the universe except as illusion, a creation of Maya. While the Supreme Self is inactive, a silent witness, its dynamic aspect, which takes on the form of the Mother, can bring down the Force of the Divine, and help the practitioner to clear out any confusion, and lead him to the higher consciousness.

But this has its risks, as one then can become the playground of all kinds of forces. You have asked what is the discipline to be followed in order to convert the mental seeking into a living spiritual experience.

The Divine is also called the Supreme Truth in contrast to Ignorance present in the lower worlds.Jan 05,  · The Integral Yoga of Sri Aurobindo, Part One: The Revolutionary Yogi, with Debashish Banerji A Transformative Yoga Psychology Based on the Diaries of.

The following is a revised transcript of a talk given by me at the Cultural Integration Fellowship, San Francisco in and carried in the current edition of Sraddha, a journal of the Sri Aurobindo Bhavan, Kolkata.

In this, I bring into dialog the epistemic boundaries of the western academic discipline of Psychology and Sri Aurobindo's formulation of Integral Yoga, so as to reflect on the. Debashish Banerji. Abstract: Sri Aurobindo’s teachings on Integral Yoga are couched in a universal and impersonal language, and could be considered an early input to contemporary transpersonal psychology.

Yet, while he was writing his principal works in English, he was also keeping a diary of his experiences and understandings in a personal patois that hybridized English and Sanskrit.Apr pdf,  · Sri Aurobindo succinctly describes the 4 major directions in which the theories about pdf aim of life have gone.

Given the tight organisation of this section, the best we can do is quote from the passage in this regard: "There are, roughly, from this viewpoint, four main theories, or categories of theory, with their corresponding.Get this from a library!

The concept of personality in Sri Aurobindo's integral yoga psychology and A. Maslow's humanistic/transpersonal psychology. [Joseph Vrinte].Ebook 03,  · The ultimate character of faith ebook then defined: “A great and wide spiritual and intelligent faith, intelligent with the intelligence of that larger reason which assents to high possibilities, is the character of the sraddha needed for the integral Yoga.” Sri Aurobindo, The Synthesis of Yoga, Part Four: The Yoga of Self-Perfection, Chapter.