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AuroMiraWorks

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Sri Aurobindo: The Divine is the Supreme Truth because it is the Supreme Being from whom all have come and in whom all are. The Divine is that from which all comes, in which all lives, and to return to the truth of the Divine now clouded over by Ignorance is the soul’s aim in life. In its supreme Truth, the Divine ...
Sri Aurobindo: The Divine is everywhere on all the planes of consciousness seen by us in different ways and aspects of his being. But there is a Supreme which is above all these planes and ways and aspects and from which they come.
Sri Aurobindo: The Divine is neither personal nor impersonal, formless nor formed. He is the Divine. You talk of these distinctions as if they separated the Divine into so many separate Divines which have nothing to do with each other. By the Divine Consciousness we mean the spiritual consciousness to which the Divi...
Sri Aurobindo: Here in the Ignorance we are not aware of the Divine and we obey the lower nature. All that is true Truth is the direct expression in one way or another of the Divine Consciousness. Life is the dynamic expression of Consciousness-Force when thrown outward to realise itself in concrete harmonies of for...
Sri Aurobindo: When he sees the Divine in all, then he begins to have the right consciousness and be free. All things are the Divine because the Divine is there, but hidden not manifest; when the mind goes out to things, it is not with the sense of the Divine in them, but for the appearances only which conceal the Di...
Sri Aurobindo: Wherever the Divine is, everything is — it is only concealed, not non-existent. The Divine is there below in the inconscience itself — mind and life are concealed in Matter, so is Supermind and Sachchidananda. The below is not something outside the Divine Existence. But as mind manifested in Matter only ...
Sri Aurobindo: and a single experience or poise of experience cannot exhaust all the truth of the Divine. The seers have experienced each some aspect or aspects of the Divine Reality. Their mental differences have been illustrated in the apologue of the blind men who all felt the elephant and described it in different...
Sri Aurobindo: “Rare”, says Sri Krishna, “are the few among the seekers who know me in my totality in all the truth of my being.” In fact, it is only in the supramental light that all opposition disappears and the aspects are indivisibly united in the Whole. One must go on enlarging knowledge, adding experience to expe...
Sri Aurobindo: It is the Cosmic Self and Spirit that is in and behind all things and beings, from which and in which all is manifested in the universe — although it is now a manifestation in the Ignorance. 2. It is the Spirit and Master of our own being within us whom we have to serve and learn to express his will in ...
Sri Aurobindo: In the ordinary nature we live in the Ignorance and do not know the Divine. The forces of the ordinary nature are undivine forces because they weave a veil of ego and desire and unconsciousness which conceals the Divine from us. To get into the higher and deeper consciousness which knows and lives consci...
Sri Aurobindo: The distinction between the Transcendental, the Cosmic, the Individual Divine is not my invention, nor is it native to India or to Asia — it is on the contrary a recognised European teaching current in the esoteric tradition of the Catholic Church where it is the authorised explanation of the Trinity, — ...
Sri Aurobindo: In the practice of Yoga there is a great dynamic difference in one’s way of dealing with these three possible realisations. If I realise only the Divine as that, not my personal self, which yet moves secretly all my personal being and which I can bring forward out of the veil, or if I build up the imag...
Sri Aurobindo: If on the other hand my aim is none of these things by itself, but to realise and also to manifest the Divine in the world, bringing down for the purpose a yet unmanifested Power, — such as the Supermind, — a harmonisation of all three becomes imperative. I have to bring it down, and from where shall I b...
Sri Aurobindo: The European type of monism is usually pantheistic and weaves the universe and the Divine so intimately together that they can hardly be separated. But what explanation of the evil and misery can there be there? The Indian view is that the Divine is the inmost substance of the Universe, but he is also ...
Sri Aurobindo: I know what is your difﬁculty about the Cosmic Divine. It was not present to my mind because I look at these things from the point of view of facts as they are both to our spiritual and our outward experience — whereas the point of view on which you lay stress is that they are not what they ought to be...
Sri Aurobindo: For the spiritual experience there is — and this something behind is to it as undeniable a fact as the very apparent character of this world in its surface aspect as a world of Ignorance, tribulation, suffering, disharmony, disorder, obscure Inconscience. To spiritual experience it is not a speculation b...
Sri Aurobindo: The transcendent [] — which for the purposes of our universe would mean the Sachchidananda planes and the supramental as a link with the present manifestation. Of course the absolutely transcendent would be beyond all planes altogether. There is always the personal and the impersonal side of the Divi...
Sri Aurobindo: Impersonality belongs to the intellectual mind and the static self, personality to the soul and heart and dynamic being. Those who disregard the personal Divine ignore something which is profound and essential. In’s case there exists a conﬂict between his ideas of the Truth and his heart. But in followi...
Sri Aurobindo: Many have had communion with the Personal Divine, through the mind and the heart — but that is not the complete or supreme realisation. The usual experience of the Impersonal is that It is everywhere, without form or limitation in any place or time. The impersonal Divine has no abode and cannot have...
Sri Aurobindo: Whatever impersonal Truth or Light there is, you have to ﬁnd it, use it, do what you can with it. It does not trouble itself to hunt after you. It is the Buddhist idea that you must do everything for yourself, that is the only way.
Sri Aurobindo: When one follows after the impersonal Self, one is moving between two opposite principles — the silence and purity of the impersonal inactive Atman and the activity of the ignorant Prakriti. One can pass into the Self, leaving the ignorant Nature or reducing it to silence. Or else, one can live in the pe...
Sri Aurobindo: If, however, you practise living in the impersonal Self and can achieve a certain spiritual impersonality, then you grow in equality, purity, peace, detachment, you get the power of living in an inner freedom not touched by the surface movement or struggle of the mental, vital and physical nature, and th...
Sri Aurobindo: One can become one with the Divine on the mental plane. The Supermind is necessary for manifesting the Divine on earth. The Divine can be and is everywhere, masked or half-manifest or beginning to be manifest, in all the planes of consciousness; in the Supramental it begins to be manifest without dis...
Sri Aurobindo: Sachchidananda is the One with a triple aspect. In the Supreme the three are not three but one — existence is consciousness, consciousness is bliss, and they are thus inseparable, not only inseparable but so much each other that they are not distinct at all. In the superior planes of manifestation they b...
Sri Aurobindo: The Sachchidananda is not in itself an active consciousness, it is simply pure existence, consciousness and bliss. By a Truth Consciousness is meant a knowledge consciousness which is immediately, inherently and directly aware of Truth in manifestation and has not to seek for it like Mind. Sachchidanan...
Sri Aurobindo: The original substance of the spirit is pure existence carrying in it pure self-existent consciousness (or consciousness-force) and pure self-existent Ananda. There is no plane beyond Sachchidananda.
Sri Aurobindo: People say like that [ ] because the transcendent Absolute is not only what to us is existence but also what to us is non-existence. But there is really no such thing as non-existence. So the Transcendent can be conceived as transcendent Sat, transcendent Chit, transcendent Ananda. You must remember t...
Sri Aurobindo: But the supreme Sachchidananda is not a world, it is supracosmic. The Sat (Satyaloka) world is the highest of the scale connected with this universe. Substance and being are the same thing. In the creation they can be looked at as two aspects of the Spirit.
Sri Aurobindo: The Pure Existence is not something abstract, but substantial and concrete. Moreover it is descending into the body, so it is quite natural to feel it materially. You seem to want to reduce everything to a catalogue and a scientiﬁc analysis. Nobody has ever been able to do that with the working of the c...
Sri Aurobindo: I had intended to give only a concise answer to your question about consciousness but it began to develop itself at great length and I could not as yet ﬁnish it. I send you for the moment a more summary reply. Consciousness is not, to my experience, a phenomenon dependent on the reactions of personali...
Sri Aurobindo: That contradicts some of the fundamental experiences of Yoga, e.g., a silent and immobile consciousness inﬁnitely spread out, not dependent on the personality but impersonal and universal, not seeing and interpreting contacts but motionlessly self-aware, not dependent on the reactions, but persistent in ...
Sri Aurobindo: It can determine its own reactions or abstain from reactions; it can not only answer to forces, but create or put out from itself forces. Consciousness is Chit but also Chit Shakti. Consciousness is usually identiﬁed with mind, but mental consciousness is only the human range which no more exhausts all...
Sri Aurobindo: The Brahman state is that of a supreme existence supremely aware of itself,, — it is Sachchidananda, Existence-Consciousness-Bliss. Even if it be spoken of as beyond that,, it does not mean that it is a state of Non-existence or Non-consciousness, but beyond even the highest spiritual substratum (the “fo...
Sri Aurobindo: The gradations of consciousness are universal states not dependent on the outlook of the subjective personality; rather the outlook of the subjective personality is determined by the grade of consciousness in which it is organised according to its typal nature or its evolutionary stage. It will be evide...
Sri Aurobindo: In this case consciousness is a sort of effective hallucination — there is no real and permanent consciousness but only a subjective impression created by a constant activity of reactions. As a number of dancing ﬁres may create a glow in the sky, so consciousness is created by these reactions and is sus...
Sri Aurobindo: Unless it is something intrinsic and inherent in the “subjective personality”; but then it is not a result of the reactions or a seeing and interpretation of them, but rather the reactions are the result of a pre-existent consciousness and the seeing or interpretation is merely an activity, perhaps only ...
Sri Aurobindo: Farther, the word personality is misleading; for what we usually know as personality is itself only a formation of consciousness. Behind it we are aware of a Person or Purusha who puts forward the mutable surface formation we call personality and who may even have many personalities at a time or differen...
Sri Aurobindo: The ﬁrst is the conclusion that is drawn, and must be drawn, from normal experience on the surface. The other is at best a metaphysical speculation or an instinctive feeling in humanity unless we go beyond the normal experience, deepen and widen the range of our present consciousness and test its inner d...
Sri Aurobindo: The ordinary view of consciousness is based on normal superﬁcial experience plus science. For physical science consciousness is a temporary phenomenon in an unconscious world, something evolved in an animate organisation that somehow develops in an originally inanimate and unconscious Matter. It is not i...
Sri Aurobindo: How far is this scientiﬁc-superﬁcial view correct or maintainable? For it raises two fundamental questions — is the waking surface consciousness the only form of consciousness possible? and again, is the consciousness synonymous with mind, is all consciousness mental or are other forms of it, supramental...
Sri Aurobindo: This surface (the ordinary waking mind of man) is what we think to be ourselves, the whole of us, because living awake on the surface we are conscious of that only. But within, with a sort of wall of obscurity or oblivion between it and the outer being, there is an inner being, an inner mind, vital, phys...
Sri Aurobindo: We are unaware of it because we are shut up in our outer physical selves. By the inner awakening and the opening above we become aware of this cosmic consciousness, cosmic Nature and cosmic Self and its movements; our consciousness can widen and become one with it. The forces of universal Nature are alwa...
Sri Aurobindo: It all depends upon where the consciousness places itself and centralises itself. If the consciousness places or associates itself within the ego, you are identiﬁed with the ego — if in the mind, it is identiﬁed with the mind and its activities and so on. If the consciousness puts its stress outside, it ...
Sri Aurobindo: It is the disposition of the consciousness that determines everything, makes one predominantly mental, vital, physical or psychic, bound or free, separate in the Purusha or involved in the Prakriti. Good heavens! what a magniﬁcent muddle [ ]! The Jivatman is on the supramental plane and the Jiva is th...
Sri Aurobindo: It is the consciousness with a clear individual “I” that disposes variously the centralising stress on one part or another of the being and yet the quality of this “I” is determined by the part with which it identiﬁes itself — therefore it must be a pure conscious I? All that has no basis whatever and do...
Sri Aurobindo: Nor is it the fact that it is the consciousness with a clear individual “I” that disposes variously the centralising stress on one part or another of the being. Consciousness has no need of a clear individual “I” to dispose the stress, — it can do that of itself; wherever the stress is put the “I” attach...
Sri Aurobindo: Consciousness is a fundamental thing, it is the fundamental thing in existence — it is the energy, the action, the movement of consciousness that creates the universe and all that is in it — not only the macrocosm, but the microcosm is nothing but consciousness arranging itself. For instance when conscio...
Sri Aurobindo: As the consciousness in us, by its external concentration or stress, has put all these things behind — behind a wall or veil — it has to break down the wall or veil and get back in its stress into these inner parts of existence — that is what we call living within; then our external being seems to us som...
Sri Aurobindo: Science sees consciousness only as a phenomenon which emerges out of inconscient Matter and consists of certain reactions of the system to outward things. But that is phenomenon of consciousness, it is not consciousness itself, it is even only a very small part of the possible phenomena of consciousness ...
Sri Aurobindo: Certainly, the mind and the inner being are consciousness. For human beings who have not got deeper into themselves mind and consciousness are synonymous. Only when one becomes more aware of oneself by a growing consciousness, then one can see different degrees, kinds, powers of consciousness, mental, vi...
Sri Aurobindo: But the Divine can stand back from his energy and observe it at its work, it can be the Witness Purusha watching the works of Prakriti. Even the mind can do that — a man can stand back in his mind-consciousness and watch the mental energy doing things, thinking, planning, etc.; all introspection is based...
Sri Aurobindo: Consciousness is made up of two elements, awareness of self and things and forces and conscious power. Awareness is the ﬁrst thing necessary, you have to be aware of things in the right consciousness, in the right way, seeing them in their truth; but awareness by itself is not enough. There must be a Wil...
Sri Aurobindo: The advantage of being in the psychic consciousness is that you have the right awareness and its will being in harmony with the Mother’s will, you can call in the Mother’s Force to make the change. Those who live in the mind and the vital are not so well able to do this; they are obliged to use mostly th...
Sri Aurobindo: In that case instead of saying, “I am conscious of my defects”, one can say, “I am energetic of my defects.” If a man is running fast, you can say of him, “He is running with great energy.” Do you think it would mean the same if you said, “He is running with great consciousness”? Consciousness is that wh...
Sri Aurobindo: You have plenty of inertia in you but that does not mean that you and inertia are the same and when inertia rises and swamps you it is you who rise and swamp yourself. There is a force behind each action acting in a manner appropriate to that action. It takes all these many forms for the necessity of ...
Sri Aurobindo: I have never classiﬁed the different forms [] — they can be hundreds or thousands in number. Force varies its form according to the work it has to do.
Sri Aurobindo: A passive Force has no meaning — Force is always dynamic. Only a Force can act on a basis of calm passivity just as in the material world the Force acts on the basis of inertia.
Sri Aurobindo: Static and dynamic in reality always go together — it is in appearance that anything seems only dynamic or only static. In each atom of the being there is an Energy, a Shakti — just as there is in every material atom a great material energy. When you see like that, you become aware of these energies. ...
Sri Aurobindo: Power means strength and force, Shakti, which enables one to face all that can happen and to stand and overcome, also to carry out what the Divine Will proposes. It can include many things, power over men, events, circumstances, means etc. But all this not of the mental or vital kind, but by an action t...
Sri Aurobindo: It has no special relation to occult siddhis. Force is the essential Shakti; Energy is the working drive of the Force, its active dynamism; Power is the capacity born of the Force; Strength is energy consolidated and stored in the Adhar. The Divine Force can act on any plane — it is not limited to t...
Sri Aurobindo: The Supreme cannot create through the Transcendent because the Transcendent is the Supreme. It is through the Cosmic Shakti that the Divine creates. Ananda is a thing to be felt — it cannot be deﬁned except negatively that it is not mere joy, but something much more deep and essential.
Sri Aurobindo: It is the statement of the Upanishad that there is an ether of Ananda in which all breathe and live; if it were not there, none could breathe or live. It is fundamentally true for most people that the pleasure of life, of existence in itself, predominates over the troubles of life; otherwise most p...
Sri Aurobindo: That is what is saying and it is undeniable. It is also true that this comes from the Ananda of existence which is behind everything and is reﬂected in the instinctive pleasure of existence. Naturally, this instinctive essential pleasure is not the Ananda, — it is only a pale and dim reﬂection of it in a...
Sri Aurobindo: Why should the joy of creation be unyogic? Every creator feels the joy of creation — including the Divine Creator. You speak of the Impersonal as if it were a Person. The Impersonal is not He, it is It. How can an It guide or help?
Sri Aurobindo: The Impersonal Brahman is inactive, aloof, indifferent, not concerned with what happens in the universe. Buddha’s Permanent is the same. There is no thought in the pure Impersonal, it is silent — but it is true that divine Truth can manifest in the background of the silence. This is of course the trut...
Sri Aurobindo: The inactive Brahman and the active personal Brahman are two aspects of the Divine. In the Supreme these are fused into each other, not separate. There are two aspects of the Divine — the static Peace and the dynamic Force. In the end they unite.
Sri Aurobindo: It is in the inactive Brahman that one merges if one seeks laya or Moksha. One can dwell in the Personal Divine but does not merge in Him. As for the Supreme, He holds in Himself the world-existence and it is in His Consciousness that it moves; so by entering into the Supreme one rises above subjection...
Sri Aurobindo: The immutable Brahman is only a base for the transcendent action which comes down into its peace and silence and ﬁlls it with power also and Ananda and the light of knowledge. In the sphere of the Spirit are only the eternal truths — all is eternally itself there, there is no development, nothing unre...
Sri Aurobindo: Nothing is realised in its highest form, in its truth or completeness, but all is possible. All these possibilities are derived from the truths above — e.g., the possibility of knowledge, the possibility of love, the possibility of joy etc. Intellect, will etc. are intermediaries which try to catch som...
Sri Aurobindo: By self is meant the conscious essential existence, one in all. The self is the Divine itself in an essential aspect; it is not a portion. There is no meaning in the phrase “not even a portion” or “only an aspect”. An aspect is not something inferior to a portion.
Sri Aurobindo: Do you not know what “essential” means? There is a difference between the essence of a thing which is always the same and its formations and developments which vary. There is, for instance, the essence of gold and there are the many forms which gold can take.
Sri Aurobindo: Essence can never be deﬁned — it simply is.
Sri Aurobindo: Everything acts in the self. The whole play of Nature takes place in the self, in the Divine. The self contains the universe. The Cosmic Spirit or Self contains everything in the cosmos — it upholds cosmic Mind, universal Life, universal Matter as well as the Overmind. The Self is more than all these th...
Sri Aurobindo: It [] uses Truth and Falsehood, Knowledge and Ignorance and all the other dualities as elements in the manifestation and works out what has to be worked out till all is ready for a higher working. The Cosmic Spirit contains the Supermind, but it keeps it above and works for the present between the O...
Sri Aurobindo: Till then there are only reﬂections of it. The Self is essentially universal; the individualised self is only the universal experienced from an individual centre. If what you have realised is not felt to be one in all, then it is not the “Atman”; possibly it is the central being not yet revealing its ...
Sri Aurobindo: The Self is felt as either universal, one in all, or a universalised individual the same in essence as others, extended everywhere from each being but centred here. Of course centre is a way of speaking, because no physical centre is usually felt — only all the action takes place around the individual....
Sri Aurobindo: Also, the microcosm reproduces the macrocosm — so all is present in each, though all is not expressed (and cannot be) in the surface consciousness. The Atman is one in all, is not born, does not evolve or change. The soul is something that comes from the Divine into the evolution and as the psychic bei...
Sri Aurobindo: But for the psychic consciousness there are two things, the world and itself acting in the world. The Jivatman has not come down into the world, it stands above, always the same — supporting the different beings, mental etc. which act here. The psychic is what has come down here — its function is to offe...
Sri Aurobindo: When action takes place, it is according to the realisation either felt as forces of Nature working in that wideness, as the Divine Shakti working or as the cosmic Divine or various powers of him working. It is not felt that the Self is acting. One may be aware of the silent static self without relati...
Sri Aurobindo: The ﬁrst realisation of the Self or Brahman is often a realisation of something that separates itself from all form, name, action, movement, exists in itself only, regarding the cosmos as only a mass of cinematographic shapes unsubstantial and empty of reality. That was my own ﬁrst complete realisation o...
Sri Aurobindo: But in manifestation it takes two aspects, the Purusha and Prakriti, conscious being and Nature. In Nature here the Divine is veiled, and the individual being is subjected to Nature which acts here as the lower Prakriti, a force of Ignorance, Avidya. The Purusha in itself is divine, but exteriorised in ...
Sri Aurobindo: The Being is one throughout, but on each plane of Nature, it is represented by a form of itself which is proper to that plane, the mental Purusha in the mental plane, the vital Purusha in the vital, the physical Purusha in the physical. The Taittiriya Upanishad speaks of two other planes of the being, th...
Sri Aurobindo: These two sets of three names each mean the same things. Visva or Virat = the Spirit of the external universe, Hiranyagarbha or Taijasa (the Luminous) = the Spirit in the inner planes, Prajna or Ishwara = the Superconscient Spirit, Master of all things and the highest Self on which all depends. The Menta...
Sri Aurobindo: The terms waking, dream, sleep are applied because in the ordinary consciousness of man the external only is awake, the inner being is mostly subliminal and acts directly only in a state of sleep when its movements are felt like things of dream and vision; while the superconscient (supermind, overmind, e...
Sri Aurobindo: Three planes — (1) Karana (2) Hiranyagarbha (3) Virat The parallel between Vijnana or Karana Jagat of the Upanishad presided over by Prajna and equated with Sushupti, as the Hiranyagarbha world with Swapna and things subtle, does not altogether equate with my account of the Supermind. But it might be sa...
Sri Aurobindo: 3. Swar — Mental 4 . Mahat — Vijnana (supramental) 5
Sri Aurobindo: . Jana — Ananda world 6. Tapah — World of Chit-tapas 7 . Satya — World of Sat Sachchidananda worlds The is not part of the material universe — it is the vital world that goes by that name.
Sri Aurobindo: = mind world, = vital world, = material world. is the highest region of the, but it came to be regarded as identical with it. That is the original Tapoloka in which the principle is Chit and its power of Tapas, but there are other worlds of Tapas on the other planes below. There is one in the mental, ...
Sri Aurobindo: Purusha is the conscious Being who supports all the action of Nature. There is no ﬁxed place, but as the central being he usually stands above the adhar — he becomes also the mental, vital, physical, psychic being. The word being is used with all kinds of signiﬁcances — it is a very imprecise word and...
Sri Aurobindo: It is the Soul or Spirit side of the being as opposed to the Nature side. There is one Purusha — its action is according to the position and need of the consciousness at the time. It is the nature of the action above the ordinary mind or in the cosmic consciousness which is many-sided.
Sri Aurobindo: The Purusha is one thing and the ordinary mental will and force are another. The latter may be unsuccessful in their action. When you are in the Purusha consciousness, that of itself implies a state of concentration and receptivity. By development of the inner will it [] can become active.
Sri Aurobindo: The Purusha in men is normally passive not active. It is the Prakriti that is active. There is a Purusha or essential being for each plane of the consciousness — just as each has its prakriti (nature, especial force of action and movement), so each has its Purusha, a part of the being which supports a...
Sri Aurobindo: It is Prakriti (Nature) that sends these impulses [] — Nature sends all kinds of forces and experiences to each. It is for you as a conscious being (Purusha) to choose whether you shall do or not do — you should reject what you see to be wrong, accept only what is true and right. In Nature there is the...
Sri Aurobindo: As you have indulged the Prakriti for the last ten thousand lives or so, it has been accustomed to impose its own way on the Purusha. To be separate is only the ﬁrst step. Also I fancy the Purusha in you is still very mental in its will.
Sri Aurobindo: In order to get the dynamic realisation it is not enough to rescue the Purusha from subjection to Prakriti; we must transfer the allegiance of the Purusha from the lower Prakriti with its play of ignorant Forces to the Supreme Divine Shakti, the Mother. It is a mistake to identify the Mother with the lo...
Sri Aurobindo: The realisation of the Purusha Consciousness calm, free, observing the play of forces but not attached or involved in them is a means of liberation. The calm, the detachment, a peaceful strength and joy () must be brought down into the vital and physical as well as into the mind. If this is established, ...
Sri Aurobindo: First, however, the calm, the peace, the liberation is needed. To try to bring down the dynamic side too soon is not advisable — for then it would be a descent into a troubled and impure nature unable to assimilate it and serious perturbations might be the consequence. There is a constant movement (Pr...
Sri Aurobindo: It is the Purusha and Prakriti sides of the nature — one leading to pure conscious existence, static, the other to pure conscious force, dynamic. The past darkness they have come out of is that of ignorance, the future darkness that is felt above is superconscience. But of course the superconscience is r...
Sri Aurobindo: It is as when a machine is moved by forces of electricity or steam or gas — so the world may be regarded as a huge and complicated machine worked by the forces of Prakriti. It is what is called in English “Nature”, and they say everything in the world is the work of Nature. It is Prakriti or Nature th...
Sri Aurobindo: Then only can it be said that all begins to be done in them by the direct Will of the Divine. The lower Prakriti is the ordinary consciousness of man with its ignorance, desires and bondage. I suppose you know that one has to transcend this ordinary consciousness of the lower Nature and arrive at a hi...

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YAML Metadata Warning:The task_categories "conversational" is not in the official list: text-classification, token-classification, table-question-answering, question-answering, zero-shot-classification, translation, summarization, feature-extraction, text-generation, fill-mask, sentence-similarity, text-to-speech, text-to-audio, automatic-speech-recognition, audio-to-audio, audio-classification, audio-text-to-text, voice-activity-detection, depth-estimation, image-classification, object-detection, image-segmentation, text-to-image, image-to-text, image-to-image, image-to-video, unconditional-image-generation, video-classification, reinforcement-learning, robotics, tabular-classification, tabular-regression, tabular-to-text, table-to-text, multiple-choice, text-ranking, text-retrieval, time-series-forecasting, text-to-video, image-text-to-text, image-text-to-image, image-text-to-video, visual-question-answering, document-question-answering, zero-shot-image-classification, graph-ml, mask-generation, zero-shot-object-detection, text-to-3d, image-to-3d, image-feature-extraction, video-text-to-text, keypoint-detection, visual-document-retrieval, any-to-any, video-to-video, other

This 'text completion' dataset (originally in jsonl format) comprises the major prose works of Sri Aurobindo, the Indian philosopher, seer and poet, and his spiritual partner, Mirra Alfassa. The following works have been used:

Sri Aurobindo:

Letters on Yoga 1, 2, 3, 4
Letters on Himself and the Ashram
The Mother with Letters on the Mother
The Life Divine
The Synthesis of Yoga
The Renaissance in India
The Secret of the Veda
Essays Divine and Human
Essays on the Gita
Essays in Philosophy and Yoga
The Future Poetry
The Human Cycle
Isha Upanishad

Mirra (the Mother's):

Questions and Answers (all volumes)
Prayers and Meditation
On Education
On Thoughts and Aphorisms
Words of the Mother (all volumes)

The titles of books have been removed to reduce hallucinatory misquotes. We believe this dataset is useful to train AIs to converse on spiritual and philosophical topics, as Sri Aurobindo's writings relate a deep and complex spiritual philosophy to all areas of life and thought.

Anyone interested in datasets by individual books (or in building 'spiritual AIs') - please message me at my Twitter account @jared_quek.

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