In the life and work of Indian revolutionary and philosopher Aurobindo Ghose (a.k.a., Sri Aurobindo), we find two distinct phases: his early political activities and his later mystical project. These two phases correspond to two central concerns in the development of the framework for peace and non-violence that is the focus of this paper's investigation. The first concern is how to engage with conflict in the modern world recognizing the necessity of a context-dependent (hermeneutical) understanding of non-violence (ahiṃsā) and of political resistance. The second concern is how to create a lasting foundation for peace; in this case, an accurate (phenomenological) analysis of mystical consciousness and a metaphysics of existential peace (śānti) are necessary. Aurobindo Ghose's transition from the first phase to the second phase represents an extraordinary case of politically engaged mysticism: after being initiated formally into meditation, Aurobindo experiences "Nirvana"—a peaceful and transcendental silence in which he lives "day and night"—yet never neglecting his political activism. Aurobindo subsequently experiences a tension between a call toward deeper mystical work—it will eventually lead to developing a leading-edge Yogic project unparalleled in mystical history—and his original (vocational) dedication to politics, which had made him one of the most prominent figures of the Indian independence movement. What type of political "sermon" or Spirit-led public speech comes out of Aurobindo's new Nirvanic condition? How is it that the mystical call will eventually win over the political vocation and, more importantly, why? How are these two dimensions—the mystical and political—reconciled throughout Aurobindo's life, ultimately resulting in a metaphysically realistic understanding of the human condition? This paper explores these and other relevant questions in attempting to articulate a comprehensive path to lasting peace.