Integral yoga

Integral yoga
Sri Aurobindo
Founder	Sri Aurobindo, The Mother
Established	1926

Sri Aurobindo
Family Rajnarayan Basu (Maternal grandfather) Manmohan Ghose (Elder brother) Barin Ghosh (Younger brother) Krishna Kumar Mitra (Maternal uncle)
Political career Anushilan Samiti Jugantar Partition of Bengal Alipore bomb case Jugantar Patrika Bande Mataram
Speeches and books Uttarpara Speech Savitri: A Legend and a Symbol Record of Yoga Mother's Agenda
Teachings Integral yoga Intermediate zone Supermind
Places Matrimandir Pondicherry
Communities Sri Aurobindo Ashram Auroville
Disciples The Mother Champaklal N.K. Gupta Amal Kiran Nirodbaran Pavitra M.P. Pandit P.K. Bhattacharya A.B. Purani D.K. Roy Satprem Indra Sen Kapali Sastry
Journals and forums Arya Mother India Collaboration Sri Aurobindo Mandir Annual
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Integral yoga, sometimes also called supramental yoga, is the

According to Sri Aurobindo, the current status of human evolution is an intermediate stage in the evolution of being, which is on its way to the unfolding of the spirit, and the self-revelation of divinity in all things.[2] Yoga is a rapid and concentrated evolution of being, which can take effect in one life-time, while unassisted natural evolution would take many centuries or many births.^[3] Aurobindo suggests a grand program called sapta chatushtaya (seven quadrates) to aid this evolution.

Worldview

Spirit - Satchitananda

According to Aurobindo the world is a differentiated unity. It is a manifold oneness, that generates an infinite variety of lifeforms and substances. The lifeforms and substances are stretched out on a wide range, from physical matter to a pure form of spiritual being, akin to the five koshas or sheaths, where the subject becomes fully aware of itself as spirit:^[6]

• Material: a submerged consciousness concealed in its action and losing itself in the form.
• Vital: an emerging consciousness, a consciousness half delivered out of its original imprisonment which has become of vital craving and satisfaction or repulsion.
• Mental: an emerged consciousness reflecting fact of life in a mental sense, perceptive and ideative. It modifies the internal and attempts to modify conformably the external existence of the being.^[7]

Above Mind proper lie various higher levels of Mind, which ascend toward Spirit.

Evolution

Through evolution Spirit rediscovered itself as Spirit. Evolution follows a developmental trajectory from the original inconscience of matter into life, to mind, and then to spiritualized mind, culminating in

The Outer Being includes the physical, vital and mental levels of Being, which characterises our everyday consciousness and experience. This includes several levels of the subconscient: a mental subconscient, a vital subconscient, and a physical subconscient, down to the material Inconscient.[web 2] Integral Yoga involves going beyond this surface consciousness to the larger life of the Inner Being, which is more open to spiritual realisation.

The Inner or Subliminal Being

The Inner Being, or Subliminal,^[13][14] includes the inner realms or aspects of the physical, vital and mental being. They have a larger, subtler, freer consciousness than that of the everyday consciousness. Its realisation is essential for any higher spiritual realisation.

The Inner Being is also transitional between the surface or Outer Being and the Psychic or Inmost Being. By doing yoga practice (

Inconscient Matter is the lowest level of involution.[23]^[24] Spirit is still present in the inconscient:^[25] "The Inconscient is the Superconscient's sleep."^{[web 2]} The Inconscient is also the instrument of the Superconsciousness which has created the Universe.^[26] According to Satprem, the Inconscient lies at the bottom of the physical subconscient,^{[web 2]} and "life emerged ... at the border between the material inconscient and the physical consciousness ... in our body.^{[web 2]}

Subconscient and subtle or subliminal conscient

The physical, vital and mental levels of being contain both a subconscient and a subtle or subliminal part.^[27]

The subconscient

The subconscient parts are the submerged parts. It contains "obstinate samskaras, impressions, associations, fixed notions, habitual reactions formed by the past."^[28] According to Satprem, there are several levels of the subconscient, corresponding with the different levels of our being: a mental subconscient, a vital subconscient, and a physical subconscient, down to the material Inconscient.^{[web 2]}

According to Aurobindo, the body is partly a creation of the inconscient or subconscient.^[26] According to The Mother, the ordinary, false consciousness, which is common to material body-consciousness, is derived from the subconscient and the inconscient.^[29] According to Aurobindo, the outer being depends on the subconscient, which hinders the spiritual progress.^[30] Only by living in the inner being can this obstacle be overcome.^[30]

According to Sharma, the subconscient is "the inconscient in the process of becoming conscient."^[13] It is a submerged part of the personality without waking consciousness, but which does receive impressions, and influences the conscious mind.^[28] According to Sharma, it includes the unconscious mind which is described by psychologists like Sigmund Freud and Carl Jung,^[28] though it includes much more than the unconscious of (Freudian) psychology.^{[note 3]}

The subtle or subliminal conscient

The subtle or subliminal is the subtle, higher counterpart of the subconscient. According to Sharma, "it has an inner mind, an inner vital being, and an inner subtle physical being, wider than man's consciousness."^[13] It can directly experience the Universal, and "it is the source of inspirations, intuitions, ideas, will ... as well as ... telepathy [and] clearvoyance."^[13]

Gross body

The gross body commonly referred to in yoga constitutes mainly of two parts the material physical body (annakosha) and the nervous system normally refer to as vital vehicle (Prana kosha) in Integral yoga.^[32]

Physical

The Physical level refers to both the

The Vital level of the being refers to the life force, but also to the various passions, desires, feelings, emotions, affects, compulsions, and likes and dislikes. These strongly determine human motivation and action through desire and enthusiasm.

Unlike Western psychology, in which mind, emotions, instincts, and consciousness are all lumped together, Sri Aurobindo strongly distinguishes between the "Vital" and the "Mental" faculties.

In addition to the individual Vital faculty, Sri Aurobindo refers to a Vital Plane or Vital world, which would seem to be partly equivalent to the

Mind proper is the conceptual and cognitive mind, the manakosha. Mind is a subordinate process of the Supermind.^[34] It is the intermediary stage between the Divine and the mundane life.^[35] It works by measuring and dividing reality, and has lost sight of the Divine.^[36] It is the seat of ignorance, yet it is still capable of an upward ascent toward the Divine.^[37]

Unlike Western psychology, in which mind and consciousness are considered the same, Sri Aurobindo strongly distinguishes between the "Mental" and the "Vital" (emotional) faculties, as well as between Mind and pure Consciousness. Sri Aurobindo in part bases his concept of the Mental on his reading of the Taittiriya Upanishad, the mental being (or perhaps just the Mental Purusha) is the mano-maya-atma – the self made of mind (manas).

For Sri Aurobindo, Mind or the Mental being is not simple and uniform, but consists itself of various strata and subdivisions, which act at different levels of being. These various faculties are described or variously referred to, usually in obliquely or in passing, in some of his books, including

• Higher Mind is the realm of Truth-thought. It can hold a wide range of knowledge in one vision and an integral whole.[37]^{[note 7]} It receives illumination from the Illumined Mind,^[42] and is not dependent on the limited knowledge of the senses.^[37] It is also capable of transforming the lower realms of body and mind, effectuating changes of habit and life.^[37] Nevertheless, it is still a state of thought, in contrast to Illumined Mind, which is a state of vision and spiritual insight.^[42]
• Illumined Mind is the mind of sight and vision. It transforms the Higher Mind by providing it a direct vision.^[43]
• Intuition provides the illumination of thought and vision to the Higher Mind and the Illumined Mind.^[43] Mundane mind may experience intuition too, but in the higher realms of mind it becomes more frequent and stable.^[43]
• Overmind is the
  Supermind or unity-consciousness.^{[note 8]}

Humans are stuck between matter and Spirit,[46] due to the habits of personality and partial awareness, which arise from Ignorance.

Personality

Humans are accustomed to respond to certain vibrations more than other. These customs develop into one's desire, pain, feelings, which are all a set of habits. This crystallised set of habits becomes one's personality. This is normally believed to be "self". The appearance of stable personality is given by constant repetition and recurrence of the same vibrations and formations.^[46]

Three basic difficulties for mankind

According to Aurobindo, humans face three basic problems:

1. Partial
   subconscious mind
   and hidden life impulses.
2. Partial
   beings: humans create a rough mental construction of their fellow beings. Their understanding is created by a mental knowledge, which is imperfect, and subjected to denial and frustration. This partial awareness can be overcome by a conscious unity. This unity can only be achieved from Supermind.^[47]
3. A division between Force and consciousness in evolution: matter, life and mind are often warring with each other. Materialists try to resolve this war by submitting oneself to the mortality of our being, while ascetics have tried to reject earthly life. A true solution may lie in finding the principle beyond mind, thereby overcoming the mortality of our existence.[48]

Ignorance

The fundamental cause of falsehood, error and evil is Ignorance. Ignorance is a self-limiting knowledge, which arises with exclusive concentration in a single field. According to Aurobindo, human notion of good, bad & evil are uncertain and relative.^[49]

Practices

Unlike other

psychological

in nature, with internal reflection and self analysis & correction as main tools of development .

The main practices or approaches are divided into^[50]

• The yoga of divine work (yoga through one's work)
• The yoga of Integral Knowledge (Yoga through analysis, observation and knowledge)
• The Yoga of Divine love (Commonly referred to as Bhakti yoga or love of god)
• The Yoga of Self-Perfection (referred to as a Synthetic yoga or the triple way)^[51]

The Yoga of Self-Perfection

The Triple Transformation

The limitations of the present being can be overcome by the Triple transformation, the process in which the lower nature is transformed into the divine nature. It consists of the inward psychicisation by which the

sadhak gets in contact with the inner divine principle or Psychic Being; the spiritual transformation or spiritualisation; and the Supramentalisation of the entire being.^{[note 9]}

Psychicisation

Psychicisation is a turn

outer being.^[52] It may also help avoid the dangers of the spiritual path. There is an intermediate zone, a dangerous and misleading transitional spiritual and pseudospiritual region between the ordinary consciousness and true spiritual realisation.^[53]

Psychisiation consists of three methods. In "consecration" one opens oneself to the Force before engaging in an activity. "Moving to the Depths" (or "concentration") is a movement away from the surface existence to a deeper existence within. "Surrender" means offering all one's work, one's life to the Divine Force and Intent.

sadhak

can avoid the pitfalls of the spiritual path.

Spiritualisation

As a result of the Psychicisation, light, peace, and power descend into the body, transforming all of its parts, physical, vital, and mental. This is the Spiritual transformation, or Spiritualisation, the concretisation of the larger spiritual consciousness.^[citation needed]

Intermediate zone

Main articles: Intermediate zone and Spiritual bypass

Aurobindo asserted that spiritual aspirants may pass through an intermediate zone where experiences of force, inspiration, illumination, light, joy, expansion, power, and freedom from normal limits are possible. These can become associated with personal aspirations, ambitions, notions of spiritual fulfilment and yogic siddhi, and even be falsely interpreted as full spiritual realisation. One can pass through this zone, and the associated spiritual dangers, without harm by perceiving its real nature, and seeing through the misleading experiences. Those who go astray in it may end in a spiritual disaster, or may remain stuck there and adopt some half-truth as the whole truth, or become an instrument of lesser powers of these transitional planes. According to Aurobindo, this happens to many sadhaks and yogis.^[56][57]

Supramentalisation

Supramentalisation is the realisation of the

Supermind, or Supramental consciousness, and the resulting transformation of the entire being. Psychicisation and spiritualisation serve as necessary prerequisites for the Supramentalisation of the entire being.^[58]

The supramental transformation is the final stage in the integral yoga, enabling the birth of a new individual, fully formed by the supramental power. Such individuals would be the forerunners of a new supra-humanity, grounded in truth-consciousness. All aspects of division and ignorance of consciousness, at the vital and mental levels, would be overcome, and replaced with a unity of consciousness at every plane. And even the physical body transformed and divinised. A new supramental species would then emerge, living a supramental,

gnostic, divine life on earth.^[59]

Aurobindo describes several results and different stages depicting the stages of development in integral yoga, called together the sapta chatushtaya, "seven quadrates."[web 3]^{[web 4][note 10]} It consists of:.^{[web 3]}

• Shanti (peace, calm), which consists of
  samatha (calming of the mind), shanti (peace), sukha
  (happiness), and hasya (Atmaprasada, contentment of the Atman);
• Shakti (power), which consists of
  sraddha
  (faith);
• ashtasiddhi (eight powers), and samadhi
  (absorption);
• Sharira (body), which consists of arogyam (health), utthapana (levitation, being free from gravity and physical powers), saundaryam (beauty), vividhananda (bliss);
• Karma (divine work), which consists of Krishna (avatar of Vishnu), Kali (the Goddess), kama (divine delight), and Karma (divine action;
• Brahma, the realization of Brahman;
• Siddhi (realization), which consists of shuddhi (purification), mukti (liberation), bhukti (enjoyment), and siddhi (realisation of yogic powers).

Influence

Aurobindo had a strong influence on Ken Wilber's integral theory of spiritual development.^[60] Wilber's Causal and Ultimate stages closely resemble Aurobindo's higher mental stages, but Wilber lumps together levels of Being, types of Being and developmental stages.

See also

• Neo-Vedanta

Notes

1. Max Théon.^[16] Sri Aurobindo distinguishes between the Psychic Being as being defined in his Integral Yoga, and the ordinary meaning of "psychic," which refers more to psychological phenomena, or to paranormal phenomena, which are connected with the subtle physical layers.^[16]
2. Amal Kiran^[17]
3. ^ According to Pani, the inconscient is the same as the western psycho-analytic unconscious mind, while the subconsciousness is another layer of consciousness.^[31]
4. ^ The Physical can be subdivided into finer sub-grades:
   • the Physical Proper or pure body consciousness, which represents the consciousness of the external physical body itself.
   • the Vital Physical or Nervous Being (which seems to be equivalent to the
     esotericism, and hence pertains to one of the subtle bodies
     )
   • the Mental Physical (similar to the Physical Mind - see "
     Mental
     ")
   • the True physical being - is the Purusha of the physical level, which is like the Inner Physical larger than the surface body consciousness and in touch with the a larger spiritual consciousness.
   • the Inner physical - the physical component of the
     subtle physical
5. ^ Aurobindo: "By the gross physical is meant the earthly and bodily physical - as experienced by the outward sense-mind and senses. But that is not the whole of Matter. There is a subtle physical also with a subtler consciousness in it which can, for instance, go to a distance from the body and yet feel and be aware of things in a not merely mental or vital way.
   ...the subtle physical has a freedom, plasticity, intensity, power, colour, wide and manifold play (there are thousands of things there that are not here) of which, as yet, we have no possibility on earth."^[33]
6. ^ A small but popular book by Jyoti and Prem Sobel, The Hierarchy of Minds, comes closest to a systematic coverage of an Aurobindonian noetology by gathering all of Sri Aurobindo's references and quotes on the subject of "Mind" and arranging these according to the type of Mind. These various Minds and Mental principles of being include:^[40]
   Physical Mind
   • The Mechanical Mind is a much lower action of the mental physical which when left to itself can only repeat the same ideas and record the reflexes of the physical consciousness in its contact with outward life and things.
   • Mind in the physical or mental physical mentalises the experiences of outward life and things, sometimes very cleverly, but it does not go beyond that, unlike the externalising mind which deals with these things from the perspective of reason and its own higher intelligence.
   • Physical Mind - refers to either or both the Externalising Mind and the Mental in the Physical; it is limited to a physical or materialistic perspective, and cannot go beyond that, unless enlightened from above.
   • Mind of Light - according to
     Physical.^[41]
   Vital Mind
   • Vital Mind - a mediator between the vital emotions, desires, and so on the mental proper. It is limited by the vital view and feeling of things, and expresses the desires, feelings, ambitions, and other active tendencies of the vital in mental forms, such as daydreams and imaginations of greatness, happiness, and so on. As with the Externalising Mind, Sri Aurobindo associates it with the Vishuddha or Throat Chakra
   Mind proper
   • Mind Proper - is free-fold, consisting of Thinking Mind, dynamic Mind, externalising Mind. It constitutes the sum of one's thoughts, opinions, ideas, and values, which guide conscious thinking, conceptualizing and decision-making processes, and is transformed, widened, and spiritualised through the practice of
     Integral Yoga
     .

   • Thinking Mind - the highest aspect of the mind proper, concerned with ideas and knowledge in their own right. It is equated with the Ajna Chakra
   • Dynamic Mind - that aspect of the ordinary mind that puts out of mental forces for realisation, acting by the idea and by reason. It is also equated with the Ajna or Brow center.
   • Externalising Mind - the most "external" part of the mind proper, concerned with the expression of ideas in speech, in life, or in any form it can give. It is equated with the Vishuddha or Throat Chakra

   Higher Mind
   • Higher Mind - the first and lowest of the spiritual mental grades, lying above the normal mental level.
   • Spiritual Mind - either the spiritualised mind, or a general term for levels of mind above the normal mental level (the "Mind Proper").
   • Inner mind - the mental component of the Inner Being, which lies behind the surface mind or ordinary consciousness and can only be directly experienced by
     sadhana
   • True mental being - is the
     Prakriti
     and open to the knowledge and guidance above.
   • Psychic Mind - a movement of the mind in which the
     Psychic Being
     predominates; the mind turned towards the Divine
7. ^ Compare Ken Wilber's Centaur or vision-logic; see Integral theory (Ken Wilber)#Levels or stages
8. The Life Divine
   .
9. Letters on Yoga
   part 4, section 1.
10. ^ Aurobindo received these instructions as a series of mantras while he was imprisoned in Alipore prison. They were copied by Arun to use for study.^{[web 5]}

References

1. ^ O'Connor 2005, p. 634.
2. ^ Aurobindo (1939), p. 1107.
3. ^ Aurobindo (1996), p. 282
4. ^ Sri Aurobindo (1977), The Life Divine Bk I, Ch.11-12
5. ^ Sri Aurobindo (1977), The Life Divine
6. ^ ^{a b} Aurobindo (1939), p. 254-255
7. ^ Aurobindo (1939), p. 221
8. ^ Sri Aurobindo (1977), The Life Divine bk II, ch.27-28.
9. ^ ^{a b c} Giri 2014, p. 59.
10. ^ ^{a b c} Miśra 1998, p. 414.
11. ^ Vrinte 1996, p. 140.
12. ^ Aurobindo (1996), p. 6.
13. ^ ^{a b c d} Sharma 1991, p. 63.
14. ^ Vrinte 2002, p. 235.
15. ^ Sri Aurobindo, Letters on Yoga, 3rd ed. 1971, p.307
16. ^ ^{a b} Sri Aurobindo (1977), The Life Divine p. 227 note
17. ^ Craig Hamilton The Miraculous Power of the Soul - A meeting with Amal Kiran, Pondicherry
18. ^ Sri Aurobindo (1977), The Life Divine p. 891
19. ^ Sri Aurobindo (1977), The Life Divine pp. 891–4
20. Letters on Yoga
    vol. I under "Planes and Parts of Being" (pp. 265ff in the 3rd ed.)
21. ^ Wilber 1992, p. 263.
22. ^ Sharma 1991.
23. ^ Pani 2007, p. 132.
24. ^ The Mother 1961, p. 199.
25. ^ Pani 2007, p. 211.
26. ^ ^{a b} Pani 2007, p. 297.
27. ^ Sharma 1991, p. 61-63.
28. ^ ^{a b c} Sharma 1991, p. 61.
29. ^ The Mother 1961, p. 50.
30. ^ ^{a b} Sri Aurobindo 1988.
31. ^ Pani 2007, p. 207.
32. ^ Aurobindo (1996), p. 10-11.
33. ^ Sri Aurobindo, Letters on Yoga part 1, section v
34. ^ Chakravorty 1991, p. 42.
35. ^ Chakravorty 1991, p. 40-41.
36. ^ Chakravorty 1991, p. 41.
37. ^ ^{a b c d} Chakravorty 1991, p. 43.
38. ^ Jyoti and Prem Sobel 1984 pp. 152–62
39. Letters on Yoga
    vol. I pp. 324–5
40. ^ Jyoti and Prem Sobel, The Hierarchy of Minds
41. ^ The Mother, 1980, pp. 63–64
42. ^ ^{a b} Chakravorty 1991, p. 45.
43. ^ ^{a b c} Chakravorty 1991, p. 47.
44. ^ Chakravorty 1991, p. 49.
45. ^ Sri Aurobindo (1977), Life Divine Book I, ch.14-16
46. ^ ^{a b} Aurobindo (1996), p. 210
47. ^ Aurobindo (1939), p. 227
48. ^ Aurobindo (1939), p. 228
49. ^ Aurobindo (1939), p. 622
50. ^ Aurobindo (1996), pp. 2–30.
51. ^ Aurobindo (1996), p. 611.
52. The Life Divine
    (book II - chapter 25
53. ^ Sri Aurobindo's Letters on Yoga - The Intermediate Zone
54. ^ Synthesis of Yoga Part I ch. II-III
55. ^ Letters on Yoga vol. II pp.585ff (3rd ed.)
56. ^ Sri Aurobindo's Letters on Yoga - The Intermediate Zone
57. ^ Grey Lodge Occult Review :: Issue #9 :: The Intermediate Zone
58. ^ Sri Aurobindo, The Synthesis of Yoga, pp.281-2
59. ^ Sri Aurobindo (1977), The Life Divine book II ch.27-28
60. ^ Vrinte 2002.

Sources

Printed sources

Sri Aurobindo

• Sri Aurobindo (1939), The Life Divine, Sri Aurobindo Ashram press,
  ISBN 978-81-7058-844-3
• Sri Aurobindo (1977), The Life Divine (10th ed.), Sri Aurobindo Ashram Trust
• Sri Aurobindo (1996), The Synthesis of Yoga, Lotus light publication,
  ISBN 0-941524-65-5
• Sri Aurobindo (1988), "Transformation of the Subconscient and the Inconscient", Letters on yoga. Volume 3, Part Four, Lotus press,
  ISBN 8170580099

The Mother

• The Mother (1961), Mother's Agenda 1951-1973. Volume II: 1961, Paris: Inst for Evolutionary Research,
  ISBN 2902776047
• The Mother (1998), Satprem (ed.), Mothers Agenda 1969, vol. 10, Institut de Recherches Evolutives,
  ISBN 8185137366
• The Mother (1980), Words of the Mother, Collected Works of the Mother, Centenary Edition vol.13, Sri Aurobindo Ashram Trust, Pondicherry

Other sources

• Chakravorty, Satya Jyoti (1991), The Philosophy of Sri Aurobindo, Sterling Publishers
• Giri, Ananta Kumar (2014), Knowledge and Human Liberation: Towards Planetary Realizations, Anthem Press
• McDermott, Robert A. (2001), "Introduction", The Essential Aurobindo, SteinerBooks
• Miśra, Rāmacandra (1998), The Integral Advaitism of Sri Aurobindo, Motilal Banarsidass Publications
• O'Connor, June (2005), "Aurobindo Ghose", in Jones, Lindsey (ed.), MacMillan Encyclopedia of Religions, MacMillan
• Pani, R.N. (2007), Integral Education:thought & Practical, APH Publishing,
  ISBN 9788131302866
• Sharma, Ram Nath (1991), Sri Aurobindo's Philosophy of Social Development, Atlantic Publishers
• Sobel, Jyoti; Sobel, Prem (1984), The Hierarchy of Minds, Pondicherry: Sri Aurobindo Ashram Trust
• Vrinte, Joseph (1996), The Quest for the Inner Man: Transpersonal Psychology and Integral Sadhana, Pondicherry, India: Sri Mira Trust,
  ISBN 81-208-1502-5
• Vrinte, Joseph (2002), The Perennial Quest for a Psychology with a Soul : An inquiry into the relevance of Sri Aurobindo's metaphysical yoga psychology in the context of Ken Wilber's integral psychology, Motilal Banarsidass,
  ISBN 81-208-1932-2
• Wilber, Ken (1992), Het Atman project, Servire

Web-sources

1. ^ Sri Aurobindo Studies, Sat-Chit-Ananda is the Source of the Manifested Universe
2. ^ ^{a b c d e} Satprem, Aurobindo, or the adventure of consciousness.
3. ^ ^{a b} Integral Yoga of Sri Aurobindo and the Mother, Sapta Chatushtaya
4. ^ Dr. Debashish Banerji, Seven Quartets of Becoming: A Transformative Yoga Psychology Based on the Diaries of Sri Aurobindo
5. ^ Integral Yoga of Sri Aurobindo and the Mother, The origin of the Sapta Chatusthaya

Further reading

• Sen, Indra (1986) Integral Psychology: The Psychological System of Sri Aurobindo, Pondicherry, India: Sri Aurobindo Ashram Trust

External links

Wikiquote has quotations related to Integral yoga.

Wikimedia Commons has media related to Integral Yoga.

• Integral Yoga of Sri Aurobindo & The Mother
• Glossary to the Record of Yoga
• Yoga For Unity
• Rod Hemsell, Ken Wilber and Sri Aurobindo: A Critical Perspective