Given the 300+ pages which now comprise this blog, I thought it may be a good idea to summarize the myriad ways in which you can navigate this blog.
Over the past few years, quite a few blog readers have written to me appreciating the manner in which I have presented the teachings of Sri Aurobindo and the Mother. I would attribute much of it to my Guru whom I met early in my teenage years. My experiences with him seemed to correspond closely with the manner in which the Sri Aurobindo and the Mother interacted with their disciples. It is this correlation which has enabled me to provide an alternative perspective on their life and teachings.
Have you ever lamented – if only I had an easier job, a more spacious home, sagacious parents, compatible spouse, trustworthy friends, etc., I would be able to devote more effort to living spiritually and might even progress faster. Driven by this desire for space and ease, we disdainfully ignore the challenges before us and withdraw to a spiritual retreat where we hope to live a life more attuned with the Divine. In these couple of passages, the Mother points out that living in an Ashram may not always be helpful because we need difficulties in order to become conscious.
Xu Fancheng (Chinese: 徐梵澄) was born in Changsha, Hunan province, on 26th October 1909. As a child he studied classical Chinese. In 1929 he went to Germany to study the History of Art at Heidelberg University. He also practiced wood engraving there and became the first Chinese artist of the new style wood engraving. He came back to China in 1932, and encouraged by Luxun (one of the most famous writers of modern China), he started to translate the works of Nietzsche from German into Chinese, and became the first expert of Nietzsche’s philosophy in China.
It is rather remarkable that when we have a weakness – for example a ridiculous habit, a defect or an imperfection – since it is more or less part of our nature, we consider it to be very natural, it does not shock us. But as soon as we see this same weakness, this same imperfection, this same ridiculous habit in someone else, it seems quite shocking to us and we say, “What! He’s like that?” – without noticing that we ourselves are “like that.” And so to the weakness and imperfection we add the absurdity of not even noticing them