International Research Journal of Education and Technology

Anything that is explained from a state of higher than the average consciousness of a human being is mystic. Like poetry, mysticism too depends a lot on paradoxes and unusual use of language. It is not a philosophical system though philosophies may lead to or flow from it. It is rather an attitude of mind, an innate tendency of the human soul which seeks to transcend reason and to attain to a direct experience of God. The mystic realizes God as the raison d’etre of his being. He passes out of all that is merely phenomenal, out of all lower forms of reality, and becomes one with Being. To the transcendental theistic mystic this union is the union of love between man and God. Love, to the mystic, is the active expression of his will and his anguish for the God are his natural trait. Tagore is an unofficial ambassador to the world and he put India on the literary map of the world. Tagore, like George Herbert, transmutes his prose poems into the poetry of real mystical experience. Here he has achieved mastery in writing mystical lyrics. He speaks in the tone of one who is on terms of close intimacy and familiarity with the Divine. Sri Aurobindo’s poetry, exemplifies his mystical vision, using profound symbolism and mantric rhythms to evoke spiritual experience. His poetic philosophy, as outlined in The Future Poetry, envisions poetry as a medium of divine expression, where words transcend intellectualism and become vehicles of higher consciousness. Additionally, his critical analyses, including Essays on the Gita, explore the integration of action, devotion, and knowledge in spiritual realization. This study delves into how mysticism shapes Sri Aurobindo and Gurudev Rabindranath Tagore’s mystical ideas in contemporary spiritual and literary discourse.

Keywords:  Mysticism, Humanism, Spirituality, Divinity