... Part II, Chapter XV , "Reality and the Integral Knowledge". The ignorance in which we live is a sevenfold self-ignorance; an ignorance of the Absolute and knowledge only of the relations of being and becoming; an ignorance of our timeless and immutable self-existence and knowledge only of the cosmic becoming; an ignorance of our cosmic self and knowledge only of our egoistic existence; an ignorance... ideal of the earlier Vedic thought.—We confirm by it our rejection of the extreme views which hold the absolute Non-existence or absolute Existence to be alone true and the relative world of being and becoming an ignorance to be renounced. There is the unmanifest Absolute and there is its manifestation; to fulfil the manifestation and live in the sense of it as the Absolute manifesting himself is the ...
... its obscurer side it reduces itself, from whatever direction we look at or approach it, into the fact of a many-sided self-ignorance. We are ignorant of the Absolute which is the source of all being and becoming; we take partial facts of being, temporal relations of the becoming for the whole truth of existence,—that is the first, the original ignorance. We are ignorant of the spaceless, timeless, immobile... for the whole truth of existence,—that is the second, the cosmic ignorance. We are ignorant of our universal self, the cosmic existence, the cosmic consciousness, our infinite unity with all being and becoming; we take our limited egoistic mentality, vitality, corporeality for our true self and regard everything other than that as not-self,—that is the third, the egoistic ignorance. We are ignorant ...
... his own being and nature in Space and Time. He is the supreme spirit who ensouls the forms and movements of the universe, Paramatman. He is the supernal Person of whom all self and nature, all being and becoming in this or any universe are the self-conception and the self-energising, Purushottama. He is the ineffable Lord of all existence who by his spiritual control of his own manifested Power in Nature... according to the knowledge, the faith and the work and cannot exceed their limitations, and therefore from the point of view of the greater God-knowledge, which alone gives the entire truth of being and becoming, this inferior offering is not given according to the true and highest law of the sacrifice. It is not founded on a knowledge of the supreme Godhead in his integral Page 332 existence ...
... higher mind, illumined mind, intuition, overmind. On all these planes the experience of the Infinite is automatic, and there is a light of direct knowledge of the universe's fundamental being and becoming. But the light varies in intensity. The higher mind is like a broad clear day revealing 9. Letters of Sri Aurobindo, SABCL Vol. 29, p. 807. 10. Letters on Poetry, ... Divina Commedia mostly converts into a mental incisiveness the sheer piercing Truth-touch. Even in that touch, however, the direct knowledge is not complete; the whole sense of the divine being and becoming is not caught in pure identity. The entire directness is really the privilege of the supermind, the sovereign Truth-consciousness that is the special dynamic of the Aurobindonian yoga ...
... according to Sri Aurobindo, is sevenfold in its nature, and keeps the consciousness of man utterly wrapped in itself. "We are ignorant of the Absolute which is the source of all being and becoming, we take partial facts of being, temporal relations of the becoming for the whole truth of existence,—this is the first, the original ignorance. We are ignorant of the spaceless, timeless... for the whole truth of existence,—that is the second, the cosmic ignorance. We are ignorant of our universal self, the cosmic existence, the cosmic consciousness, our infinite unity with all being and becoming; we take our limited Page 3 egoistic mentality, vitality, corporeality for our true self and regard everything other than that as not-self,—that is the third, the egoistic ...
... it is all one indivisible movement of Brahman which is not material movement but a way of seeing things in the one consciousness. BEING AND BECOMING 5) Everything depends on what we see, how we look at existence in our soul's view of things. Being and Becoming, One and Many are both true and are both the same thing: Being is one, Becomings are many; but this simply means that all Becomings are... 1) The Conscious Lord and phenomenal Nature. 2) Renunciation and Enjoyment. 3) Action in Nature and Freedom in the Soul. 4) The One stable Brahman and the multiple Movement. 5) Being and Becoming. 6) The Active Lord and the indifferent Akshara Brahman. 7) Vidya and Avidya. 8) Birth and Non-Birth. 9) Works and Knowledge. These discords are thus successively resolved: ...
... secondarily, the lower Nature, a subordinate variable development of a few selective combinations out of the many possibilities of the Infinite. Evolved out of essential and psychological quality of being and becoming, svabhāva , these combinations of form and energy, action and movement exist for a quite limited relation and mutual experience in the cosmic oneness. And in this lower, outward and apparent... their apparent results no less than the highest spiritual states, are all becomings from the supreme Being, 4 bhavanti matta eva . The Gita recognises and stresses the distinction between Being and becoming, but does Page 349 not turn it into an opposition. For that would be to abrogate the universal oneness. The Godhead is one in his transcendence, one all-supporting Self of things ...
... of God, mama ātmā , which is in constant relation with the becoming and brings all its existences into manifestation by his simple presence. 2 Therefore it is that we have these terms of Being and becoming, existence in itself, ātman , and existences dependent upon it, bhūtāni , mutable beings and immutable being. But the highest truth of these two relations and the resolution of their antinomy... These statements are only in appearance inconsistent with each other. It is as the supracosmic Godhead that he is not in existences, nor even they in him; for the distinction we make between Being and becoming applies only to the manifestation in the phenomenal universe. In the supracosmic existence all is eternal Being and all, if there too there is any multiplicity, are eternal beings; nor can the ...
... knowledge of our superficial mental activity and its experiences and, with regard to all the large rest of our becoming that is behind, it is an Ignorance. Secondly, it is a knowledge only of being and becoming as limited to the individual self and its experiences; all the rest of the world is to it not-self, something, that is to say, which it does not realise as part of its own being but as some outside... outside existence presented to its separate consciousness. This happens because it has no direct conscious knowledge of this larger existence and nature such as the individual has of his own being and becoming. Here too there is a limited knowledge asserting itself in the midst of a vast Ignorance. Thirdly, the true relation between the being and the becoming has not been worked out on the basis of ...
... mental, supramental, of his soul-illumination of her workings. If we look at her on her other internal side where she moves nearer to unity with Purusha, she is Maya, will of being and becoming or of cessation from being and becoming with all their results, apparent to the consciousness, of involution and evolution, existing and non-existing, self-concealment of spirit and self-discovery of spirit. Both ...
... in action will be, not an ideative knowledge, but the Real-Idea of the supermind, the instrumentation of an essential light of Consciousness; it will be the self-light of all the reality of being and becoming pouring itself out continually and filling every particular act and activity with the pure and whole delight of its self-existence. For an infinite consciousness with its knowledge by identity... not a purely ideative knowledge, it is not consciousness observing, forming ideas, trying to carry them out; it is an essential light of consciousness, the self-light of all the realities of being and becoming, the self-truth of being determining, formulating and effectuating itself. To be, not to know, is the object of Page 1044 the manifestation; knowledge is only the instrumentation ...
... self-being of God, mamaātmā, which is in constant relation with the becoming and brings all its existences into manifestation by his simple presence. Therefore it is that we have these terms of Being and becoming, existence in itself, ātman, and existences dependent upon it, bhūtāni, mutable beings and immutable being. But the highest truth of these two relations and the resolution of their antinomy... "These statements are only in appearance inconsistent with each other. It is as the supracosmic Godhead that he is not in existences, nor even they in him; for the distinction we make between Being and becoming applies only to the manifestation in the phenomenal universe. In the supracosmic existence all is eternal Being and all, if there too there is any multiplicity, are eternal beings, nor can ...
... in it the absolute Parabrahman manifests as the Ishwara, the one Eternal, but also It manifests the multiplicity of the One in the Jiva. This creates in the manifestation the double aspect of Being and Becoming. But becoming does not mean that Being becomes what it never was before or that it ceases to be its eternal self; it manifests something that is already in its existence, a truth, a power, an... Matter are powers of that Power, energies of that Force, substance of that Spirit, Spirit and Matter are not separate and contrary creations, but Matter itself is a self-creation of the Spirit. Being and Becoming are the single One. The One does not become the Many, but the One is for ever the Many even as the Many are for ever the One. This by a self-existent self-knowledge thou shalt know, through ...
... separative ego-centred existence in a material, spatial and temporal universe, reducible to a state of sevenfold blindness. Thus, "We are ignorant of the Absolute which is the source of all being and becoming; we take partial facts of being, temporal relations of the becoming for the whole truth of existence, — that is the first, the original ignorance. We are ignorant of the spaceless, timeless... the whole truth of existence, — that is the second, the cosmic ignorance. We are ignorant of our universal self, the cosmic existence, the cosmic consciousness, our infinite unity with all being and becoming; we take our limited egoistic mentality, vitality, corporeality for our true self and regard everything other than that as not-self, — that is the third, the egoistic ignorance. We are ignorant ...
... its obscurer side it reduces itself, from whatever direction we look at or approach it, into the fact of a many-sided self-ignorance. We are ignorant of the Absolute which is the source of all being and becoming; we take partial facts of being, temporal relations of the becoming for the whole truth of existence, — that is the first, the original ignorance. We are ignorant of the spaceless, timeless,... for the whole truth of existence,—that is the second, the cosmic ignorance. We are ignorant of our universal self, the cosmic existence, the cosmic consciousness, our infinite unity with all being and becoming; we take our limited egoistic mentality, vitality, corporeality for our true self and regard everything other than that as not-self, — that is the third, the egoistic ignorance. We are ignorant ...
... up of his faithful followers. The mystical Christ has not yet attained to his full growth; and therefore the same is true of the cosmic Christ, Both of these are simultaneously in the state of being and becoming; and it is from the prolongation of this process of becoming that all created activity ultimately springs. Christ is the end-point of the evolution, even the natural evolution, of all beings; ...
... up of his faithful followers. The mystical Christ has not yet attained to his full growth; and therefore the same is true of the cosmic Christ. Both of these are simultaneously in the state of being and becoming; and it is from the prolongation of this process of becoming that all created activity ultimately springs. Christ is the end-point of the evolution, even the natural evolution, of all beings; ...
... that very fact the individual ceases to be the self-limiting ego; in other words, our false consciousness of existing only by self-limitation, by rigid distinction of ourselves from the rest of being and becoming is transcended; our identification of ourselves with our personal and temporal individualisation in a particular mind and body is abolished. But is all truth of individuality and individualisation ...
... range of these opposites, the Silence of the Divine and the divine Dynamis, the immobile Brahman aloof from existence, without qualities, and the active Brahman with qualities, Lord of existence, Being and Becoming, the Divine Person and an impersonal pure Existence; it can then cut itself away from the one and plunge itself into the other as the sole abiding Truth of existence. It can regard the Person ...
... do not know; our momentary personality is only a bubble on the ocean of our existence. A superficial observation of our waking consciousness shows us that of a great part of our individual being and becoming we are quite ignorant; it is to us the Inconscient, just as much as the life of the plant, the metal, the earth, the elements. But if we carry our knowledge farther, pushing psychological experiment ...
... through which it appears, just as that which is non-existent cannot come into being. The soul is and cannot cease to be. This opposition of is and is not, this balance of being and becoming which is the mind's view of existence, finds its end in the realisation of the soul as the one imperishable self by whom all this universe has been extended. Finite bodies have an end, but that ...
... rahasyam , is the Purushottama. This is the supreme Divine, God, who possesses both the infinite and the finite and in whom the personal and the impersonal, the one Self and the many existences, being and becoming, the world-action and the supracosmic peace, pravṛtti and nivṛtti , meet, are united, are possessed together and in each other. In God all things find their secret truth and their absolute ...
... the liberation. For that purpose the Gita enters largely into certain details of the highest knowledge which it had hitherto kept in the background. Especially it dwells on the relation between Being and becoming, Soul and Nature, the action of the three gunas, the highest liberation, the largest fullest self-giving Page 411 of the human soul to the Divine Spirit. There is in all that it says ...
... the individual, refusing to them any living unity or coexistent reality, or saw a transcendent Absolute separate from individual and universe so that these became a figment of the unreal, Asat. Being and Becoming are to his clean-cutting confidently trenchant mind two opposite categories, of which one or the other must be denied, or made a temporary construction or a sum, or sicklied over with the pale ...
... external growth or decline. Sri Aurobindo Letters on Yoga - III: The Inward Movement A superficial observation of our waking consciousness shows us that of a great part of our individual being and becoming we are quite ignorant; it is to us the Inconscient, just as much as the life of the plant, the metal, the earth, the elements. But if we carry our knowledge farther, pushing psychological experiment ...
... like to cull it for you from his book: "In his philosophy there is a wonderful synthesis, based Page 41 on the Vedanta, of ancient and modern thought. In him the values of being and becoming, of Spirit and matter, of the One and the many, of the eternal and the temporal, of the universal and the individual, of the personal God and the absolute Godhead, are integrated in a vision ...
... Aurobindo that I should like to cull it for you from his book: "In his philosophy there is a wonderful synthesis, based on the Vedanta, of ancient and modern thought. In him the values of being and becoming, of Spirit and matter, of the One and the many, of the eternal and the temporal, of the universal and the individual, of the personal God and the absolute Godhead, are integrated in a vision ...
... while multiplicity, motion and sense perception (also called non-being) are illusory. Therefore, virtue is the knowledge of that Being (call it God, Intelligence, The Good, the One Absolute Being) and becoming (call it the many, evil), is its opposite. Other virtues, such as kindness, benevolence, wisdom, and patience are different names for the one virtue, i.e. knowledge of that One Being. He was ...
... differences as to what is meant by these three terms, there is an agreement that they are the most desirable ideals and mere orientation towards them inspires development of those states of our being and becoming in which we can hope to find some kind of ultimate fulfilment. Page 404 III Basic Issues There is a view that values are relative and subjective in character ...
... Sankhyan Prakriti is equally trenchant and exclusive. Again, while the Vedic and Upanishadic concepts of the ultimate reality were synthetic and pointed to underlying oneness of the principles of Being and Becoming, the Sankhyan position is dualistic and it explains existence not by one, but by two original principles whose inter-relation is the cause of the universe, — Purusha, the inactive, Prakriti, ...
... compose our nation, and we realise that even our physical geography is a pulsating living power of the national soul that has its own line of development, its own temperament, and its law of being and becoming. We see teeming millions of our nation at work and in an ever-continuing labour, greatly determined and determining environmental motives, a play of economic forces, and a gradual course of ...
... apara prakrti. Human intelligence, human feeling, human sentiment, human motive do not move him. Humanism generally has no meaning for him. He is no longer human, but supra-human; his being and becoming are the spontaneous expression of a universal and transcendent consciousness. Page 243 Hedoes not always live and move externally in the non-human way; but even when he appears ...
... the object of which idea is a mere form. In other words, purest Philosophy pushes itself towards Applied philosophy so as to arrive at concrete possession of the object of thought in a state of being and becoming. This is what lies behind the Indian approach to philosophy when it is coupled with Yoga. To use Indian terms Samkhya and Yoga accompany each other. II It is not necessary that p ...
... becoming —sambhūti, But in between the two, on the borderland, as it were, there is a poise of consciousness which combines both in an integral perception, it is a single movement of both being and becoming. It is the Supermind. It is the point where what is or exists in the unmanifest just becomes It is the Supermind. It is the point where what is or exists in the unmanifest just becomes ...
... nothing else existent.” Now, union with this Divine or omnipresent Reality will, of course, mean union with Him at once in all the states of His consciousness and all the modes of His Being and becoming. Anything short of it may be a partial, but can never be a complete or integral union. A seeker of integral union has to be identified with the Chatushpada Brahman of the Upanishad—the Brahman ...
... explanation of the mystery of poetic creation than almost any other theory that has been advanced hitherto. Being intimately related to his own integral view of Reality— Reality that is both Being and Becoming—the Aurobindonian theory of overhead aesthesis appears to have a sufficiency and inner logic of its own that is rather lacking in most other theories of poetry. Page 313 ...
... reached! Purusha and Prakriti are entangled here together in a mystic embrace, and they are seemingly lost in this cosmic game of play and clash and new creation. 22 He is Being and Becoming both, Becoming in his entanglement or communion with her, and Being as the one transcendent Reality. The descent (or involution) made, the whole ascent (or evolution) is awaiting splendorous ...
... integral conception the Conscious Soul is the Lord, the Nature-Soul is his executive Energy. 20 If the two poles of reality are Brahman and Shakti - Spirit and Nature - Being and Page 558 Becoming - then the method of the Tantra is not the ascetic's denial, nor an attempt to flee from life and nature into the Bliss of Brahman, but rather is it a bold confrontation and mastery ...
... reversal of our normal poise, and an opening up of mysterious horizons. Its effect is, therefore, far-reaching and abiding. But a vision is a different thing. It is seeing and knowing rather than being and becoming. There are, it is true, certain visions which produce a considerable change in us, or leave an ineffaceable imprint upon our being and nature, but they are more an exception than a rule,—and ...
... vision all is manifested, all is exceeded and all is consummated. For here transcendent, universal and individual Godhead, Spirit and Nature, Infinite and finite, space and time and timelessness, Being and Becoming, all that we can strive to think and know of the Godhead, whether of the absolute or the manifested existence, are wonderfully revealed in an ineffable oneness. This vision can be reached only ...
... for the joy of the Spirit. Then only can the constitutional ignorance, the ignorance of the real build of our existence from which we suffer, change into a true and effective knowledge of our being and becoming. For what we are is spirit,—at present using mind predominantly, life and body subordinately, with matter for our original field but not our only field of experience; but this is only at present ...
... external instrumentality it uses must be made part of itself and expressive of its being. Force of being in conscious action is will; and whatever is the conscious will of the spirit, its will of being and becoming, that all the existence must be able harmonically to fulfil. Whatever action or energy of action has not this sovereignty or is not master of the machinery of action, carries in it by that defect ...
... like us, bound prisoners of the mind, conceive of His being as either a sort of indefinite result and sum or else a high contradiction of self-experience. The old philosophical quarrel between Being and Becoming is not possible to the eternal self-knowledge. An active force of conscious-being which realises itself in its powers of self-experience, its powers of knowledge, will, self-delight, self ...
... embodies and while its ideative vision and thought interpret to it the illimitable unity and variety of the Infinite, which it is by a perpetual identity and in which it lives in all its power of being and becoming, there is constantly too a special creative thought, associated with an action of the infinite will, Tapas, power of being, which determines what it shall present, manifest or create out of the ...
... division or a species into two sexes is some kind of representation of a twofold basic reality of being. Within each of us, spiritual experience reveals a twofoldness - Purusha and Prakriti, being and becoming, self and nature. In spiritual knowledge the creative world-principle is seen to be biune - Ishwara-Shakti - a two-in-one put forth from the Oneness in which manyness lies implicit. When the ...
... to be a change as a result. Changelessness is not the sole character of the supreme Spirit. To make it so is to deny power to the Absolute. The difficulty felt in conceiving power and peace, being and becoming, changelessness and change as simultaneous characters of the supreme Spirit arises out of our Page 58 customary dichotomies of seeming opposites. According to Sri Aurobindo's ...
... some kind Page 288 of admission of an individual soul is a first condition of the truth of rebirth. For there is a plausible theory of existence which admits an All-Soul, a universal being and becoming of which the material world is some sensible result, but does not admit any at all abiding truth of our spiritual individuality. The All-Soul may continually develop, may slowly yet urgently ...
... bound. The higher level of consciousness is always the emergent principle, and it is the Divine who is both the alpha and the omega of evolution. For Sri Aurobindo the Absolute is both being and becoming. He emphasises how with the emergence of a higher principle the lower principle are transformed under its power. And finally for him evolution is individual as well as cosmic. In ...
... we see that the One divine in All. All are the Divine—and there is nothing else besides. If we forget that, He is not only in everything but is everything ? we lose all. The Non-being, Being and Becoming are the triple aspect£of the One Divine. The Infinite is manifested in Being as Sat-chit-ananda and He again is manifested as this .created world within His own being (Becoming). It is the ...
... 25 February 1942 Mother, At times I seriously think about what my being wants. Why do I not feel the sense of a real being which has the delight of being and becoming? Why do I not feel any real interest in any creative activity? At times I feel an urge of the heart to seize something which can really satisfy my self, but the urge does not last long. What ...
... 15 February 1939 At times I seriously think about but do not understand what my being wants. How is it that I do not feel a sense of a real being which is and which has the delight of being and becoming? Why do I not feel any real interest Page 238 in any creative activity? My mind is active, it wants to understand and become luminous and see and know the truth of things, and I ...
... of the One. 23 A fourth variety of this style is seen in Book I Canto 4 (The Secret Knowledge) where Sri Aurobindo describes the play of the Two in One, of Purusha and Prakriti, Being and Becoming. Here the difficulty is not one of language, but of the thought itself which is paradoxical and subtly metaphysical: There are Two who are One and play in many worlds; In Knowledge ...
... very fact the individual ceases to be the self-limiting ego; in other words, our false consciousness of existing only by self-limitation, by rigid distinction of ourselves from the rest of being and becoming is transcended; our identification of ourselves with our personal and temporal individualisation in a particular mind and body is abolished. But is all truth of individuality and individualisation ...
... surface, that we can acquire a true basis of knowledge. The Life Divine, p. 523 A superficial observation of our waking consciousness shows us that of a great part of our individual being and becoming we are quite ignorant; it is to us the Inconscient, just as much as the life of the plant, the metal, the earth, the elements. But if we carry our knowledge farther, pushing psychological ...
... non-existent. Thus the Transcendent Divine Father and the Individual Immanent Divine Son have merged in their basic substratum of the enveloping and brooding consciousness of all so-called planes of being and becoming, the Holy Ghost. Each world is only a kind of concentration or crystallisation of the Original Consciousness delimiting itself and measuring itself in a special way and keeping to the particular ...
... h); 3 Action in Nature and Freedom in the Soul (no karma lipyate nare); Page 60 4. The one stable Brahman and the multiple movement (tad ejati tad na ejati)', 5. Being and Becoming (sarv ā ni bhūt ā ni ā tma eva abhūd); 6. The Active Lord and the Indifferent Akshara Brahman (sa paryag ā t shukram ak ā yam avranam) 7. Knowledge and Ignorance (Vidy ...
... of growth, and that it aims at the maximum possible perfection of life; that, again, it stands for liberty, that it affirms the individuality of individuals, and that it aims at ever-growing being and becoming; indeed, it questions dogmatism, ignorance and superstition, it affirms the ideal of truth, science and scientific temper, and it aims at progressive and comprehensive knowledge; finally, it ...
... differences as to what is meant by these three terms, there is an agreement that they are the most desirable ideals and mere orientation towards them inspires development of those states of our being and becoming in, which we can hope to find some kind of ultimate fulfillment. III BASIC ISSUES a.There is a view that values are relative and subjective in character. It is, therefore ...
... compose our nation, and we realise that even our physical geography is a pulsating living power of the national soul that has its own line of development, its own temperament, and its law of being and becoming. We see teeming millions of our nation at work and in an ever- continuing labour, greatly deter-mined and determining environmental motives, a play of economic forces, and a gradual course of ...
... meant by these three terms, there is an agreement that they are most desirable ideals and mere orientation towards them inspires Page 13 development of those states of our being and becoming in which we can hope to find some kind of ultimate fulfilment. These three great ideals can guide us in developing all that we have spoken of as character and all that can be considered ...
... into overt action, by an inherent necessity and inevitability, the dynamic manifestation here upon our earth itself of Sachchidananda or the divine Existence, Consciousness and Delight of being and becoming. It is this that is the inner significance of the plan and sequence of the terrestrial evolution and it is this spiritually inexorable necessity that has so far determined and must ...
... existence beyond its reach." 3 It is because of this inherent propensity to divide and overstress that the Mind cannot hold at once Unity and Multiplicity, consciousness and action, being and becoming; it cannot possess simultaneously the active and the passive Brahman. And because of Mind's inability to possess the Infinite, if instead of being satisfied with the 'luminous shadow', golden ...
... practice. And for this we must rely, surely not on philosophical speculation or logical surmisings, but solely on the verdict of the ever-ascending and ever-deepening spiritual exploration of our being and becoming. For, this alone has any real validity in this field. Now, there are two types of movements of our consciousness through which it becomes possible for us to have access to the deeper ...
... dedicated to the youth of India, to those among her children who cherish in some part of their being an aspiration, a living flame of light that yearns towards an ever-growing perfection, a truth of being and becoming as yet vaguely surmised or only partially revealed. Throughout the many and varied domains of the human adventure, seen here in the light of Sri Aurobindo's vision of the future, there emerges ...
... the apara prakrti. Human intelligence, human feeling, human sentiment, human motive do not move him. Humanism generally has no meaning for him. He is no longer human, but supra-human; his being and becoming are the spontaneous expression of a universal and transcendent consciousness. He Page 164 does not always live and move externally in the non-human way; but even when he appears ...
... intelligence, human feeling, human sentiment, human motive, even at their best and purest, do not move him. Humanism has naturally no meaning for him. He is no longer human, but supra-human; his being and becoming are the spontaneous expression of a universal and transcendent consciousness. He may not always live and move externally in the non-human way; but even when he appears human in his life and action ...
... from somewhere else. But in between the two, on the borderland, as it were, there is a poise of consciousness which combines both in an integral perception, it is a single movement of both being and becoming. It is the Supermind. It is the point where what is or exists in the unmanifest just becomes in the manifest, the pure truth or reality above at standstill stirs and begins to come out or disengage ...
... Eternal, "then" the Becoming, we are back in the illusion of our spatio-temporal language, just as when we say "high" or "low." Our language is false, as is our vision of the world. In reality, Being and Becoming, He and She, are two concurrent faces of the same eternal FACT. The universe is a perpetual phenomenon, as perpetual as the Silence beyond time: In the beginning, it is said, was the Eternal ...
... Hastings, Warren, 194 Hegel, 418,441 Heidegger, Martin, 416, 442,750 Heraclitus, 404, 51 1ff; review of R. D. Ranade's paper, 512; an Apollonian mystic and seer, 512; Being and Becoming, 512; Heraclitean and Hindu thought, 512; relative standards and divine standard, 513; Fire as force and intelligence, 513; Heraclitus and divine Ananda, 514 Herbert, Jean, 760 ...
... second or other than and separate from himself that he sees, speaks to, hears, knows."¹ In spiritual life the ultimate aim of knowledge is not mental understanding or enlightenment, but being and becoming. One can know the Brahman only by becoming the Brahman; or, to put it inversely, (which is the same thing), one becomes the Brahman by knowing the Brahman— brahmavid brahmaiva bhavati. Therefore ...
... inconceivable power and bliss would all remain sealed to him. If he ventured into spirituality, his ego would seek to vitiate the integrity of. the start by erecting an artificial opposition between being .and becoming,—to divide is its inveterate habit—and enforce an exclusive orientation. In all its efforts at self- exceeding, the human soul has always to dash against the barrage of the ego, which refuses ...
... you"; but he also said, "It is wisdom to admit that all things are one" and "One out of all and all out of One." 63 * In his attempt to reconcile the many and the one, time and eternity and being and becoming, like the Indian Rishis of old Heraclitus too preferred to view Reality as somehow including the divers opposites. "By his conception of existence as at once one and many," says Sri Aurobindo ...
... Collected Works of Nolini Kanta Gupta - Vol. 1 Being or Becoming and Having AGAIN, in this ceaseless continuity of progression it is indeed not necessary at all to stop a while or somewhere and become something for one's perfection or fulfilment. The normal ideal that is placed before man or which he himself seeks is that he should become something, a definite... jn ā ni, a mauni or a v ā ksiddha. Each human being should have a ticket and a roll number, an identity card. Now, for the soul of man none of these or other adjuncts are necessary: its progress and its growth are independent of such auxiliaries or correlates. A soul can be and even express itself perfectly at the highest point of its being without formulating itself, binding itself in a scheme ...
... the world we should mean participating in the movements of the world – not only being but becoming, not merely standing as a witness but moving out as a doer –then the problem becomes different. For the question we have to ask in that case is what happens to our duties – life in the Page 92 world being a series of duties, duty to oneself (self-preservation), duty to the family (rac... however, be asked, what then is meant by being in the world? If it means merely sitting quiet, suffering and observing nonchalantly the impacts of the world – something in the manner described by Matthew Arnold in his famous lines on the East –, well, that stoic way, the way of indifference is a way of being in the world which is not very much unlike not being in the world; for it means simply erecting ...
... if by living in the world we should mean participating in the movements of the world—not only being but becoming, not merely standing as a witness but moving out as a doer—then the problem becomes different. For the question we have to ask in that case is what happens to our duties—life in the world being a series of duties, duty to oneself (self-preservation), duty to the family (race-preservation)... however be asked, what then is meant by being in the world ? If it means merely sitting quiet, suffering and observing nonchalantly the impacts of the world—something in the manner described by Matthew Arnold in his famous lines on the East—, well, that stoic way, the way of indifference is a way of being in the world which is not very much unlike not being in the world; for it means simply erecting ...
... permanent. The psychic being is a progressive being, which means that the relation between the psychic being and the Truth is a progressive one. It is not possible to become aware of one's psychic being without becoming aware at the same time of the inner Truth. All those who have had this experience—not a mental experience but an integral experience of contact with the psychic being, not a contact with... any contact with one's psychic being? Some beings in the universe may have this direct contact with the eternal Truth without any contact with the psychic being, because they don't have any psychic being. But in man there is always a psychic being, and it is always through it that he comes into contact with the eternal Truth. And this contact with the psychic being is usually disclosed to him in... conviction, a faith in the existence of this psychic being. One must become aware of it and then allow it to take up the direction of life and action; one must refer to it and make it one's guide. One becomes aware of the movements of one's being by referring more and more to the psychic being. Having an aim is not sufficient. One must have the will to attain it by trying always to trace all one's ...
... atomized society let us substitute an organic society, one in which every man will be free to do what he alone is qualified and able to do." So far so good. For it is not far enough. The being or becoming that is demanded in fulfilment of the divine advent in humanity must go to the very roots of life and nature, must seize God in his highest and sovereign status. No prejudice of the past, no notion... crookedness, impotence, colossal ignorance. We welcome voices that speak of this ancient tradition, this occult Knowledge of a high Future. Recently we have come across one aspirant in the line, and being a contemporary, his views and reviews in the matter will be all the more interesting to us.² He is Gustave Thibon, a Frenchman-not a priest or even a religious man in the orthodox sense in any way,... individual. Man must "turn within, feel alive within himself", re-establish his living contact with God, the source and origin from which he has cut himself off. Man must learn to subordinate having to being. Each individual must be himself, a free and spontaneous expression. Upon such individual , upon individuals grouped naturally in smaller collectivities and not upon unformed or ill-formed wholesale ...
... that's all. Do what You want with me, that's all.... Not even like that [with words or thought], not even that. Page 223 ( silence ) It's the transition from the old way of being, which is becoming more and more distant, to... the Divine does everything. For instance, even food has become pretty difficult, because the old way of eating seems more and more remote, and it is replaced by... What? ( long silence ) It's like being on the brink or point or... hanging in balance—a tremendous Power (there's a tremendous power, I have some examples), and at the same time, an incredible helplessness. I prefer not to speak because... because that's not it. What one says is... ( Mother nods her head ). ( silence ) You know: it's like being suspended between the most marvelous and... I am going—whether I am going towards transformation or towards the end. The consciousness is there ( gesture above ), it isn't affected.... I don't know.... But I am kept in this body ( gesture of being held down strongly ), as though it were willed that I remain in this consciousness. And then, all these cells become conscious, but.... Does it depend on having a form or not? I don't know. I am ...
... of malaise to the embodied life, culminating in the sombre finale of death. This world has been created out of the Self-Being of Sachchidananda for His possession and creative enjoyment, prajāvat saubhagam, and it is He who is tasting all Beings and Becomings in an all-possessing and self-possessing self-existent delight. Now all that is is Sachchidananda, v ā sudeva ḥ sarvam... yajña of ancient Indian spiritual wisdom, that the whole of the cosmic Becoming is inexorably woven. With sacrifice as their eternal companion, says the Gita, the Lord of creation has created all existences. Now, 'sacrifice' is a process of giving and receiving, of interchange, intermixture and fusion of being with being. This law of sacrifice, law of mutual dependence, 'each growing by each... incapacity to possess and enjoy it. For "though Life is Power and the growth of individual life means the growth of the individual Power, still the mere fact of its being a divided individualised life and force prevents it from really becoming master of its world. For that would mean to be master of the All-Force, and it is impossible for a divided and individualised consciousness with a divided, in ...
... the mode of being or function of a thing. In its ultimate formulation we can say it is the rhythm or force of consciousness that vibrates in an object, it is the becoming of the being: but becoming does not cancel being, it only activises, energises, formulates. The debate brings us back to the ancient quarrel between the Buddhists and the Vedantists, the latter posits sat, being or existence... developed consciousness, not because it is something really dependent and derivative. Indeed, we do in fact see people – individually or collectively (like the early Christians, for example) – suddenly becoming conscious of the burning reality of the Spirit, in the midst of and in Page 248 spite of the most adverse and all-engrossing outer physical conditions, and follow it caring nothing... of the Inner Being, antary ā m ī , that brings about the pattern and organisation of the outer life. At the summit of being, at the absolute point of consciousness the two are identical, absolutely one and the same. In the lower ranges as manifestation and variation begin the two maintain their union and harmony and mutuality so long as the consciousness retains its purity and the being is not invaded ...
... contradictory movements in it which cannot be separated from each other. You would not have the impression that you are an individual being, but that you are something like one note or vibration in a whole complex. The original will was to form individual beings capable of becoming conscious again of their divine origin. This process of individualisation created the necessity that to be an individual one must... you: "do you know your true being"? what would you say? You do not know; it would be wonderful if you did. It is the same with all beings and things. And yet you are already a sufficiently developed being, a thinking being, and have gone through many stages of refinement; you are not quite the lizard walking on the wall! Still you cannot tell what is the truth of your being. That is the secret of the... fallen into inconscience. For the Life of life is the Origin alone and if it is separated from that source, consciousness naturally turns into unconsciousness and you lose trace of the truth of your being. That is the process of the creation or formation of the world by which the pure origin does not manifest directly in its essence and Page 46 purity, but through deformation, that is ...
... contradictory movements in it, which cannot be separated from each other. You would not have the impression that you are an individual being, but that you are something like one note or vibration in a whole complex. The original will was to form individual beings capable of becoming conscious again of their divine origin. This process of individualisation created the necessity that to be an individual one must... you: "Do you know your true being?" what would you say? You do not know; it would be wonderful if you did. It is the same with all beings and things. And yet you are already a sufficiently developed being, a thinking being, and have gone through many stages of refinement; you are not quite the lizard crawling on the wall! Still you cannot tell what is the truth of your being. That is the secret of the... fallen into inconscience. For the Life of life is the Origin alone and if it is separated from that source, consciousness naturally turns into unconsciousness and you lose trace of the truth of your being. That is the process of the creation or formation of the world by which the pure origin does not manifest directly in its essence and purity, but through deformation, that is to say, unconsciousness ...
... experiences open the way towards that psychi-cisation of the being. Some deeper being is becoming more and more prominent. It has started exerting its pressure on the mechanical and sub-conscienf mind. So the inertia has to remain below. If sometimes it still forces itself up it is fought out. Is it right to say it is the psychic being? Your description at the end shows that... being stay mostly on the Sachchidananda plane above the head? It is from there that it manifests love and joy and governs the human nature. Probably it joins the central being there. What is meant by the psychic being joining the central being? Any part of the being can go upward and meet its source there. The central being is always above;... form, but the psychic being puts out a form..." With regard to form what is the difference between the soul and the psychic being? As there is in us a mind which one does not see in form but is aware of and as there is at the same time a mental being which one can see in form, so there is a soul and a psychic being. The soul is the same always, the psychic being is what it develops in ...
... spiritual, illumined, more and more conscious and perfect. For, accepting the truth of man's soul as a thing entirely divine in its essence, it will accept also the possibility of his whole being becoming divine in spite of Nature's first patent contradictions of this possibility, her darkened denials of this ultimate certitude, and even with these as a necessary earthly starting-point. And as... earth for a divine fulfilment in its manifold relations and its multitudinous activities. Therefore it will hold sacred all the different parts of man's life which correspond to the parts of his being, all his physical, vital, dynamic, emotional, aesthetic, ethical, intellectual, psychic evolution, and see in them instruments for a growth towards a diviner living. It will regard every human society... were, means of a complex manifestation and self-fulfilment of the Spirit, the divine Reality, the conscious Infinite in man upon earth. The possible godhead of man because he is inwardly of one being with God will be its one solitary creed and dogma. Sri Aurobindo Key to Human Unity Two great words of the divine Truth have forced themselves insistently on our ...
... perceive and sense all things as the Self, its own self, one self of all, one Self-being and Self-becoming, but not divided in its becomings which have no existence apart from its own self-consciousness. It will be able divinely to conceive, perceive and sense all existences as soul-forms of the One which have each its own being in the One, its own standpoint in the One, its own relations with all the other... self-contained in the conscious play of Sachchidananda. It would be pure and infinite self-existence in its being; in its becoming it would be a free play of immortal life uninvaded by death and birth and change of body because unclouded by ignorance and not involved in the darkness of our material being. It would be a pure and unlimited consciousness in its energy, poised in an eternal and luminous tranquillity... enjoyment may be brought in front in an active upwelling of waves of the Bliss. So also all its becoming will be formation of the divine being in response to these activities and what is with us cessation, death, annihilation will be only rest, transition or holding back of the joyous creative Maya in the eternal being of Sachchidananda. At the same time this oneness will not preclude relations of the divine ...
... They are intrinsic in character and they are ends in themselves. They are considered to be the most desirable ideals and they occur to us whenever we try to conceive of those states of our being or becoming in which we are likely to find some kind of ultimate fulfillment. All true education is fundamentally a process of training whereby the individual is enabled to embody, progressively, those... Truth as much as to the pursuit of piecemeal assemblage of topics and subjects which are prescribed in the syllabus. Recently, attempts have been made to ameliorate this situation and some place is being given to physical education and aesthetic education. But the situation is far from satisfactory, and when we come to the domain of moral and spiritual values, the situation is confusing and it seems... complicated by the fact that there are today several powerful trends of thought in the light of which morality has come Page 69 to be regarded something relative and spirituality is being dismissed as some indefinable category of irrationalism. It is sometimes held that scientific method is the only door to knowledge, while morality and spirituality can at best be a kind of emotional ...
... not developed in us, its faculties not active, and therefore we are in relation to that plane in a state of dreamless sleep. svabh ā va — "own being", "own becoming"; the essential nature and self-principle of being of each becoming. svapna — the dream-state, a consciousness correponding to the subtler life-plane and mind-plane beyond. svayamprak āś a — supreme existence... which supports the evolution of the being in Nature. In the course of the evolution the psychic essence grows and takes form as the psychic being. Psychicisation — the psychic change in which the psychic being comes forward to dominate the mind, vital and physical and change the lower nature. Purusha — Conscious Being; Conscious-Soul; essential being supporting the play of Prakriti... soul grows and evolves in the form of a soul-personality, the psychic being. The term "soul" is also often used as a synonym for "psychic being". See also the Psychic and Psychic Being. Soul-personality — the psychic being or soul-form developing through evolution and passing from life to life. See Psychic being, spark-soul — see the Psychic and Soul. Spirit —the Con ...
... spiritual evolution, there are three stages in the process of becoming. An involution of the spirit in the inconscience is the beginning. An evolution in the ignorance with its play of possibilities of a partial developing knowledge is the middle. A consummation in a deployment of the spirit's self-knowledge and the self-power of its divine being and consciousness is the culmination. It is admitted that... perfected and divinized life for which the earth-nature is secretly seeking, and that a progressive manifestation of this kind can only have for its secret of significance the revelation of Being in a perfect Becoming. Let us elucidate this view in fuller terms. An involution of the spiritual reality in the apparent inconscience of matter is the starting point of the evolution. Existence appears... point of waking, but never waking. Animal being is mentally aware of existence, its own and others, it has even a practical intelligence, founded on memory, association, stimulating need, observation, a power of device. It is not all a half- conscious instinct; the animal prepares human intelligence. But when we come to man, we see the whole thing becoming conscious. Man not only turns his gaze downward ...
... consciousness forgetting itself in its own symbol or form. Consciousness in this its outer shell has become to the appearance something else which seems not to have any resemblance to conscious being, as gas becoming water is to appearance something else which has no remotest gaseous semblance. The truth sits veiled behind the appearance, self-absorbed; there is in all things, without exception, "That which... nknowable three terms, Being, Comprehension and Delight. They are the initial & final trinity of existence. From them all phenomena proceed, to them all phenomena seek to return. This personality envisaged as myself, has come out of infinite being, lives in infinite being; emmeshed in the limitations of form & idea it seeks laboriously to recover itself as the infinite being. This Awareness in me which... touching the very core of this living & conscious I, it is being. But the thing-in-itself is one; it is Brahman. Go behind the Trinity and you can say nothing of it but this, Tat, anirdeshyam, the indefinable, That which transcends all words & thoughts; seek to know & define it, you come back to the universal & mysterious Trinity, Sachchidananda, being, comprehension & delight. This is all that you can know ...
... know nothing about. Disciple : Hegel says : "being" is nothing : "becoming" is everything. Sri Aurobindo : How does he know ? All philosophy that is mental is of very little use. Disciple : Anybody can prove anything. Sri Aurobindo : That is why you have so many philosophies. Disciple : Hegel says : Being is "mere" existence. Sri Aurobindo : "Mere"... "Mere" existence ! What do you mean ? If you had, the experience of Being you would know it is not nothing. "Mere" etymologically means "pure" : Being is pure existence. Much of present day philosophy is only a play of words and ideas, it is mental gymnastics without any experience behind. In India there was always connection between philosophy and knowledge. True knowledge cannot do without experience ...
... adhyātma , operative as the original nature of the being, "own way of becoming", and this proceeds out of the self, the Akshara; Karma proceeds from that and is the creative movement, visarga , which brings all natural beings and all changing subjective and objective shapes of being into existence; the result of Karma therefore is all this mutable becoming, the changes of nature developed out of the original... that by which "thou shalt see all existences (becomings, bhūtāni ) without exception in the Self, then in Me." For the Self is that one, immutable, all-pervading, all-containing, self-existent reality or Brahman hidden behind our mental being into which our consciousness widens out when it is liberated from the ego; we come to see all beings as becomings, bhūtāni , within that one self-existence. ... ed in two aspects, the immutable Being and the creator and originator of works in the mutable becoming, ātman, sarvabhūtāni ; it is the immobile omnipresent Soul of things and it is the spiritual principle of the mobile working of things, Purusha poised in himself and Purusha active in Prakriti; it is akṣara and kṣara . In both of these aspects the Divine Being, Purushottama, manifests himself ...
... permanent. The psychic being is a progressive being, which means that the relation between the psychic being and the Truth is a progressive one. It is not possible to become aware of one's psychic being without becoming aware at the same time of the inner Truth. All those who have had this experience—not a mental experience but an integral experience of contact with the psychic being, not a contact with... the being around the divine Centre can only be done in a physical body and on earth. That is truly the essential and original reason for physical life. For, as soon as you are no longer in a physical body, you can no longer do it at all . And what is still more remarkable is that only human beings can do it, for only human beings have at their centre the divine Presence in the psychic being...... psychic being or how one may know whether he has found the Divine, well, it makes me laugh; for when it happens to you it is over, you can no longer ask any questions, it is done; you do not ask how it happens, it is done. Source Contact with One's Psychic Being In the ordinary life there's not one person in a million who has a conscious contact with his psychic being, even m ...
... which was from ever, can be for ever, and only that which is infinite in being, can be infinite in force and quality. We have here an echo of the inconsequent Christian paradox of a soul born by the birth of the body, yet immortal to all eternity, combined with the metaphysical dogma of a God existent, not in being, but in becoming. There is an element of truth and value in this belief, but it brings... against them the sword. A very old kind of militant religionism in a very modern form. It ignores two ancient, two eternal spiritual truths; first, that God dwells in all and, secondly, that only by becoming conscious of the God within from within can humanity be saved. God dwells in all and not only in the believer who is conscious of him,—dwells disguised and veiled, and it is by helping others to awaken... in the conception of the Divine. It consists of "complete Agnosticism in the matter of God the Creator and entire faith in the matter of God the Redeemer". A distinction is made between the Veiled Being behind the universe and the living reality in our lives; the latter alone is the true God. He is a personal and intimate God. He is finite. He is a spirit, a single spirit and a single person. He has ...
... with an indivisible singleness a myriad variety of forms. Not this one body alone which we know as Sri Aurobindo is his reality. It cannot circumscribe the far-stretched continuity of his being and his becoming. In all quarters he feels his own self at work. He overflows the span of an individual life. The march of the centuries is not alien to him, the rising and falling and rising again of the endless... achievement for its own sake or the triumph of a human virtue: it is the sheer surpassing of the human level, the continuous union with the Supreme Being and the direct expression of that Being in all the ways of our nature. Now, the Supreme Being is, first and foremost, a mighty transcendence of time and life, and infinite Consciousness and Bliss immutably seated above the waxing and waning of... incarnate again and again in order finally to escape beyond for good does not justify the Soul's incarnating travail. And our terrestrial nature can have no divine rationale unless it be capable of being completely divinised. Have not our mind, our vital force and our physical form derived from God's self and substance? Surely then they are here for a Godlike existence and not simply to be used awhile ...
... does it prevent the other beings from receiving or feeling the Mother's Grace for transformation? "A: No. The Purusha often holds back and lets the other beings consent or feel in his place." What does he exactly understand by Purusha?... The ego? (Nolini) No, it is the conscious being. There is the being and the becoming. The conscious being is Purusha, the becoming is Prakriti. But then... then each inner being has its Purusha? Or is there one Purusha in all the beings? (Nolini) In each part of the being: that is, there is a vital Purusha, a mental Purusha, a physical Purusha.... It is what we call consciousness? Yes, the conscious being. The conscious being in its continuity? Yes. But how can one do the sadhana if the conscious being within does not consent,... still precautions to be taken and a check to be kept in order to be sure of not being mistaken. Only when one has flung the door of the psychic wide open, has entered consciously, and had the absolute, total, complete contact with the Divine, when one has the feeling of being born to a new life, when one is another being, does not see anything in the same way any longer, does not feel anything in the ...
... of the imperfection of its parts, runs the risk of itself being only perfect in imperfection, because it fulfils entirely some stage in an unaccomplished purpose; it is then a present but not an ultimate Totality. To it we could apply the Greek saying Theos ouk estin alla gigentai, the Divine is not yet in being, but is becoming."³ Thus the cosmic movement, not possessed of the Divine... unemployment Page 99 of resources and a scanty and disorderly modicum of useful spending and utilisable balance seems to be the method of Nature in our conscious becoming even as it is in the field of the material universe. But this is only in appearance, for it would be a wholly untrue account to say that all that is not thus saved up and utilised is destroyed... becomes null and has passed away ineffectually and in vain. A great part of it has been quietly used by Nature herself to form us and actuates that sufficiently large mass of our growth and becoming and action for which our conscious memory, will and intelligence are not responsible. A still greater part is used by her as a store from which she draws and which she utilises, while we ourselves ...
... of existence has been repeated, self-being has become all these existences that belong to the worlds of the becoming. 1 In these three terms is expressed, fundamentally, the whole of that real relation between the self and the world which we have to substitute for the false relation created by the limiting ego. This is the new vision and sense of infinite being which we have to acquire, this the ... poise and the vision of the Truth all that we drew back from in the first movement of recoil and withdrawal. The individual mind, life and body which we recoiled from as not our true being, we shall recover as a true becoming of the Self, but no longer in a purely individual narrowness. We shall take up the mind not as a separate mentality imprisoned in a petty motion, but Page 372 as a large... Truth and the pulse of a spiritual Bliss will be to us our internal fulfilment of the Divine in a complete cosmic consciousness. But since we must embrace all this in the double term of the Being and the Becoming, the knowledge that we shall possess must be complete and integral. It must not stop with the realisation of the pure Self and Spirit, but include also all those modes of the Spirit by which ...
... way of solving them is for the mind to make an ascent to the Higher Consciousness and learn the truth. In fact mind is derivative from Supermind. You can see that the process of creation, from being to becoming, from the One to the Many, from the absolute, to the relative, or, from the Truth-Consciousness to the world as we know it, includes the creation of mind, life, and matter. So mind is a derivative... Nature really is seer-will, knowledge-force of the Conscious-being at work. In the mind thought seems separate from existence, in the mind abstract thought and Reality are distinct from each other, so also are will and idea. In the Supermind all being is consciousness and all consciousness is being. In the Supermind consciousness of being, consciousness of knowledge and consciousness of will— all is... of earth and heaven is the Vastness, B ṛ hat, the word they use in the Veda. It is all-comprehensive, luminous Truth-Consciousness, it is harmony of being. And in the Vastness you have comprehensiveness, luminosity of truth and harmony of being and we speak of this as God. The consciousness of God is Truth-Consciousness; it is not a mental consciousness. Agni is said to be Seer-will, the will that ...
... Brahman." But we may admit the One in different ways. The Adwaitins affirmed the One, the Being, but put away "all things" as Maya, or they recognised the immanence of the Being in these becomings which are yet not-Self, not That. Vaishnava philosophy saw Page 230 existence as eternally one in the Being, God, eternally many by His nature or conscious-energy in the souls whom He becomes or... we read them into each other and conclude that for Heraclitus the One only exists as resultant of the many even as the many only exist as a becoming of the One? Mr. Ranade seems to think so; he tells us that this philosophy denies Being and affirms only Becoming,—like Nietzsche, like the Buddhists. But surely this is to read a little too much into Heraclitus' theory of perpetual change, to take it too... what could be the result of such a cosmic catastrophe. To reduce all becoming into Nothing? Surely not; Heraclitus' thought is at the very antipodes from speculative Nihilism. Into another kind of becoming? Obviously not, since by an absolute conflagration existing things can only be reduced into their eternal principle of being, into Agni, back into the immortal Fire. Something that is eternal, that ...
... matter yet a mental being among mental beings, being & remaining all this that we are apparently, yet to exceed all this apparent manhood and become in the body what we are really, God, spirit, supreme & infinite, pure Bliss, pure Force, pure Light, this is our fulfilment. Our whole apparent life is a becoming, but all becoming has for its goal & fulfilment being & God is the only being; to become divine... formal image, but in the image of His being and personality, the essence of divinity & its quality, the divine being & divine knowledge. There are in every thing existing phenomenally or, as we shall say, symbolically, two parts, the thing in itself & the symbol, Self & Nature, res (thing that is) & factum (thing that is made), immutable being & mutable becoming, that which is supernatural in it &... Everything in existence has something in it which seeks to transcend itself; Matter moves towards becoming Life, Life moves towards becoming Mind, Mind moves towards becoming ideal Truth, ideal Truth rises to become divine & infinite Spirit. Page 335 The reason is that every symbol, being a partial expression of God, reaches out to & seeks to become its own entire reality; it aspires to ...
... incompatible opposites, God and the World, Renunciation and Enjoyment, Action and internal Freedom, the One and the Many, Being and its Becomings, the passive divine Impersonality and the active divine Personality, the Knowledge and the Ignorance, the Becoming and the Not-Becoming, Life on earth and beyond and the supreme Immortality. The image is of the world either as a garment or as a dwelling-place... in the Self, shrinks not thereafter from aught. यस्मिन् सर्वाणि भूतानि आत्मैवाभूद् विजानतः । तत्र को मोहः कः शोक एकत्वमनुपश्यतः ॥७॥ 7) He in whom it is the Self-Being that has become all existences that are Becomings, 7 for he has the perfect knowledge, how shall he be deluded, whence shall he have grief who sees everywhere oneness? स पर्यगाच्छुकमकायमव्रणमस्नाविरं शुद्धमपापविद्धम्... The words sarvāṇi bhūtāni , literally, "all things that have become", are opposed to Atman, self-existent and immutable being. The phrase means ordinarily "all creatures", but its literal sense is evidently insisted on in the expression bhūtāni abhūt "became the Becomings". The idea is the acquisition in man of the supreme consciousness by which the one Self in him extends itself to embrace all ...
... real and unchanging self, but becomings of the Self in the movement, jagatī . In Nature, therefore, all things that exist, animate or inanimate, are becomings of the one Self of all. All these different creatures are one indivisible existence. This is the truth each being has to realise. When this unity has been realised by the individual in every part of his being, he becomes perfect, pure, liberated... from division and personal opposition to other beings or to the objectivities that surround us. Perfect equality 2 of soul is established. The Vision of the Self in its Becomings Vision is not sufficient; one must become what inwardly one sees. The whole inner life must be changed so as to represent perfectly in all parts of the being what is understood by the intellect and seen by... the Truth ( vijānataḥ , having the perfect knowledge), there must be repeated the divine act of consciousness by which the one Being, eternally self-existent, manifests in itself the multiplicity of the world ( sarvāṇi bhūtāni ātmaiva abhūt , the Self-Being became all Becomings). That is to say, the human or egoistic view is that of a world of innumerable separate creatures each self-existent and different ...
... immutable being and mutable becoming, that which is supernatural to it and that which is natural. Every state of existence has some force in it which drives it to transcend itself. Matter moves towards becoming life, Life travails towards becoming Mind, Mind aspires towards becoming ideal Truth, Truth rises towards becoming divine and infinite Spirit. The reason is that every symbol, being a partial... divine joy, pure Force of divine action, pure Light of divine knowledge. Our whole apparent life has only a symbolic value & is good & necessary as a becoming; but all becoming has being for its goal & fulfilment & God is the only being. To become divine in the nature of the world and in the symbol of humanity is the perfection for which we were created. Page 114 ... God, reaches out to and seeks to become its own entire reality; it aspires to become its real self by transcending its apparent self. Thing that is made, is attracted towards thing that is, becoming towards being, the natural towards the supernatural, symbol towards thing-in-itself, Nature towards God. The upward movement is, then, the means towards self-fulfilment in this world; but it is not imperative ...
... loving instrument and it ends in the whole nature of our being becoming the slave of God, rejoicing in his possession and its own blissful subjection to the divine grasp and mastery. With a passionate delight it does all he wills it to do without questioning and bears all he would have it bear, because what it bears is the burden of the beloved being. He is the friend, the adviser, helper, saviour in... from consciousness and bliss of being, and an existence conscious of its own being and its own bliss is what we may well call a divine infinite Person,—Purusha. Moreover all consciousness implies power, Shakti; where there is infinite consciousness of being, there is infinite power of being, and by that power all exists in the universe. All beings exist by this Being; all things are the faces of God;... alone, may discover in it things he had not dreamed of; the being of the Divine has surprises for us which confound the ideas of the limiting intellect. But ordinarily the way of devotion begins from the other end; it starts from and it rises and widens to its issue by adoration of the divine Personality. The Divine is a Being and not an abstract existence or a status of pure timeless infinity; ...
... declares that Brahman is the stable and the mobile, the internal and the external, all that is near and all that is far whether spirituality or in the extension of Time and Space; it is the Being and all becomings, the Pure and Silent who is without feature or action and the Seer and Thinker who organises the world and its objects; it is the One who becomes all that we are sensible of in the universe... for psychological self-observation and analysis is a great and effective instrument. It is only in ourselves that we can observe and know the process of Self in its becoming and follow the process by which it draws back into Self-being. Therefore, the ancient counsel "Know thy self will always stand as the first word that directs us towards true knowledge. But mere psychological self-knowledge is not... is making real to ourselves and in our selves of the Self, the transcendence and universe Divine and it is the subsequent impossibility of viewing modes of being except in the light of that Self and in their true aspect as its flux of becoming under the psychological and physical conditions of our world-existence. Three Movements leading up to Realisation According to the yogic science, this ...
... our senses give. What is, is the Eternal indivisible succession of Time carrying in it the progressive movement of indivisible consciousness. In that sense, Becoming is the only Being or rather Becoming is the mode of Being. We are like the river that constantly flows, like the flame that unceasingly burns. The Pure Existent is the fundamental fact: "World existence is the ecstatic dance... Until that is realised and man lives in an indivisible progressive movement of consciousness he cannot say that he is living in the Eternal which is present; What is Becoming ? A mode of Being. What is Being ? The basis of Becoming. The two are indivisible. Q : Whether the pure Existent is conscious or inconscient? A : All phenomenal existence that one perceives resolve themselves... for value in existence, in the being. To exist is not the only drive in man. To the human being values are more important. Value is not a mental idea or an ideal. It compels obedience to itself in the individual. One is not subjected to existence mechanically, one can participate in the process of the Eternal at work. That is the utility of creating a conscious being. In a sense, what one calls Eternal ...
... & substance of being are the trinity constituting the activity of the divine Bliss of Being & Will to Becoming in the universe. In the system of Vedanta, pure Being exists as the background, beginning & foundation of all cosmic existence, containing in itself in eternal latency & potentiality of becoming all things that become or do not become in this universe. Becoming, or becoming of any form or... Itself in this fundamental term of Atman, Pure Being, Sad Brahman. Pure Being is Pure-Self-Awareness; Sat = Chit,—this is the first formula on which becoming depends. Atman extends itself in the secondary terms of Space & Time, which are conscious values of this biune Being that is Consciousness, Space in this formula representing the term of Being, Time the term of Consciousness; but when analysed... between self-being & symbolic being or becoming. Where is the principle that bridges the gulf between the pure & the figured Brahman? Or what power of consciousness enables the formless to pour itself into forms? It is, says Vedanta, a special principle, a selective power of pure consciousness which all Being possesses, the principle, the faculty of Vijnana. Sacchidananda is a Trinity; Being is in its ...
... disturbance. If there is no movement of the conscious being, it can only know its own pure static existence. Without vibration 2 or movement of being in consciousness there can be no act of knowledge and therefore no sense; without vibration or movement of being in force there can be no object of sense. Movement of conscious being as knowledge becoming sensible of itself as movement of force, in other... this vibration of conscious being is presented to itself by various forms of sense which answer to the successive operations of movement in its assumption of form. For first Page 58 we have intensity of vibration creating regular rhythm which is the basis or constituent of all creative formation; secondly, contact or intermiscence of the movements of conscious being which constitute the rhythm;... definition or form of force must be the basis of the essential sight; its sense of the upflow of essential being in the form, that which is the secret of its self-delight, must be the basis of the essential taste; its sense of the compression of force and the self-discharge of its essence of being must be the basis of the essential inhalation grossly represented in physical substance by the sense of smell ...
... contraries; Being became the Void and Conscious-Force Nescience and walk of a blind Energy And Ecstasy took the figure of world-pain. 25 24 . Essays Divine and Human , CWSA, Vol. 12, p. 10. 25. Savitri - A Legend and a Symbol, CWSA, Vol. 33, p. 141. Page 396 The next describes the play ofprakrti with purusa, Being with Becoming. Ashamed... on may be chosen. Aristotle's defence of the Law of Contradiction as descriptive of "being as such" includes implicitly a defence of the metaphysical principle of identity against Heraclitus, who held it possible for the same thing to be and not to be and who explained the concept of becoming as implying the falsehood of the principle that everything is what it is. Before Aristotle this... only rational or super-rational use we can make of our knowledge is to get Page 391 away from them, dissolve our cosmic and individual existence into the essential being and get rid of all becoming as a futility for ever. "In our practical dealings with life we have to arrive at the same truth. For certain practical ends we have to say that a thing is good or bad, beautiful ...
... for it the law of its being in becoming, the curve of its birth and persistence and change, the force of its self-preservation and self-increasing, the lines of its stable and evolving self-expression and self-finding, the rules of its relations to all the rest of the expression of the Self in the universe. To follow the law of its being, Swadharma, to develop the idea in its being, Swabhava, is its ground... principle and will of our own becoming; each soul is a force of self-consciousness that formulates an idea of the Divine in it and guides by that its action and evolution, its progressive self-finding, its constant varying self-expression, its apparently uncertain but secretly inevitable growth to fullness. That is our Swabhava, our own real nature; that is our truth of being which is finding now only... only a constant partial expression in our various becoming in the world. The law of action determined by this Swabhava is our right law of self-shaping, function, working, our Swadharma. This principle obtains throughout cosmos; there is everywhere Page 519 the one Power at work, one common universal Nature, but in each grade, form, energy, genus, species, individual creature she follows ...
... disintegrate or transmute itself into some other form of becoming. Spirit or God is eternal Being, Nature in its sum & principle is the becoming of God and in its particulars a mass of His becomings, real as becomings, falsely valued as beings. The knowledge of the Upanishads takes its stand on this supreme distinction of Being and its Becomings; we find, indeed, in this Upanishad itself, another and... opposed to fixed truth of Being. Therefore every objective existence in the world and all subjective forms, being forms of Existence in motion, being inconstant, being always mutable and always changing, progressing from a past of change to a future of change, are not truly different beings at all, but becomings of the one and only Being; each is the result of its previous motion, stands by its continued... He is not bound even to His own freedom. The laws of Nature, as we have seen, cannot be laws of being at all, since Nature itself is a becoming; they are processes which regulate the harmonies of becoming, processes which are, in the Vedic image, chhandas, rhythms of the movement and not in their own being rigid, inexorable & eternal because self-existent verities; they are results of the tendency to ...
... mystery, a suprarational paradox. But once we admit the origin of things as a suprarational mystery, we can equally or preferably accept this other crucial fact of the One becoming or being always many and the Many being or becoming the One; this too is at first view dialectically impossible, a suprarational paradox, yet it presents itself to us as an eternal fact and law of existence. But if that is... Ignorance and the Knowledge, as both the One and the Many, as both the Becoming and the Non-Becoming, crosses by the Ignorance, by the experience of the Multiplicity, beyond death and by the Knowledge takes possession of Immortality. For the Self-existent has really become these many existences; the Upanishad can say to the Divine Being, in all solemnity and with no thought to mislead, "Thou art this... and girl, this blue-winged bird, that red of eye", not "Thou Page 508 seemest to be these things" to the self-deluding mind of the Ignorance. The status of becoming is inferior to the status of Being, but still it is the Being that becomes all that is in the universe. But the development of the separative distinction could not stop here; it had to go to its logical extreme. Since the knowledge ...
... itself; for only by what he is, can she become, only according to the possibilities of his becoming, can she act; she works out the becoming of his being. Her Karma is determined by Swabhava, the own-nature, the law of self-becoming of the soul, even though, because it is the agent and executive of the becoming, the action rather seems often to determine the nature. According to what we are, we act,... mutation, the becoming, and it is the Power that executes all these; but the Soul is the conscious Being from which that Power proceeds, from whose luminous stuff of consciousness she has drawn the variable will that changes and expresses its changes in her actions. And this Soul is One and Many; it is the one Life-being out of which all life is constituted and it is all these living beings; it is the... immutable Being and not Becoming, the Akshara. In the Kshara the Soul is involved in the action of Nature, therefore it is concentrated, loses itself, as it were, in the moments of Time, in the waves of the Becoming, not really, but only in appearance and by following the current; in the Akshara Nature falls to silence and rest in the Soul, therefore it becomes aware of its immutable Being. The Kshara ...
... possible to become aware of one's psychic being without becoming aware at the same time of the inner Truth. All those who have had this experience — not a mental experience but an integral experience of contact with the psychic being, not a contact with the idea they have constructed of it, but a truly concrete contact — all say the same thing: from the very minute this contact takes place, one is ... The Mother * Don't mix up the psychic being with the outer being. The psychic being may be perfect and the outer being may be idiotic. Don't confuse the two. They have nothing to do... unfortunately they have nothing to do with each other, most of the time. For the outer being is not at all conscious of the psychic being; but to the extent that it 4s conscious it reflects the... every one of these possibilities becomes the reality of a being, of an individuality.if you like, of something existing objectively. And it is that law which is the origin of the centre of the psychic being: it is the truth of the being or the law of the being. The Buddha called it the "law", he spoke of the Dharma. It is the truth of the being. It is that which binds it again indestructibly to its ...
... self-knowledge. Page 344 Self-knowledge and knowledge of the Brahman is one; for I am He. Of this let there be no doubt in thy mind. Self is twofold, essential and phenomenal, being & becoming[.] 131 First be aware of thy inner self and spirit. Next be aware of that self and spirit one with thine in others. 132 All Yoga starts from the perception that what we... put forward by the true and persistent being in us for the experience of this brief life; we not only have been in the past and can be in the future but we are much more than that in the present secret totality of our being and nature. Especially, there is a secret soul in us that is our true person; there is a secret self that is our true impersonal being and spirit. To unveil that soul and that... may come, but they cannot prevail against [the rock] of faith in the centre of the being. The rock may be covered awhile by surges of doubt and despondency, but the rock will emerge firm and indestructible. Faith is of the heart, the inner heart where lives the psychic being. The outer heart is the seat of the vital being, the life personality. That like the mind may Page 347 believe and then ...
... seek to fulfil itself therefore in a fullness of life and man's being in the individual and the race which will be the base for the heights of the spirit,—the base becoming Page 230 in the end of one substance with the peaks. It will not proceed by a scornful neglect of the body, nor by an ascetic starving of the vital being and an utmost bareness or even squalor as the rule of spiritual... themselves spiritual, illumined, more and more conscious and perfect. For, accepting the truth of man's soul as a thing entirely divine in its essence, it will accept also the possibility of his whole being becoming divine in spite of Nature's first patent contradictions of this possibility, her darkened denials of this ultimate certitude, and even with these as a necessary earthly starting-point. And as it... Infinite in man upon earth. The possible godhead of man because he is inwardly Page 227 of one being with God will be its one solitary creed and dogma. But it will not seek to enforce even this one uplifting dogma by any external compulsion upon the lower members of man's natural being; for that is nigraha , a repressive contraction of the nature which may lead to an apparent suppression ...
... and Jiva are the three terms of existence, and these three are one being. How does this Being manifest himself in cosmos? First as the immutable timeless self omnipresent and all-supporting which is in its eternity being and not becoming. Then, held in that being there is an essential power or spiritual principle of self becoming, svabhāva , through which by spiritual self-vision it determines and... free from these things. It is free from them because it knows; it knows that Nature and ego and the personal being of all these creatures do not make up the whole of existence. For existence is not merely a glorious or a vain, a wonderful or a dismal panorama of a constant mutation of becoming. There is something eternal, immutable, imperishable, a timeless self-existence; that is not affected by the... word, to the perception and becoming of the immutable self, have been fully developed and given their largest amplitude of power and significance. The other great and necessary truth, its complement, has been left in a certain obscurity of a lesser or relative light; it has been hinted at constantly, but not as yet developed. Now in these successive chapters it is being rapidly released into expression ...
... essence, we have to accept also the possibility of his whole being becoming divine, and this in spite of Nature's first patent contradictions of this possibility, her dark denials of this ultimate certitude, and even with these as the necessary earthly starting-point. The possible godhead of man because he is inwardly of one being with God will be our one solitary creed and dogma.8 ... On the crest of an evolutionary wave man has to yield place to a new type of being. Can one form an idea of what the new being is going to be? It is no doubt a difficult task. Man is probably incapable of forming a true picture of what his successor will be. He would be prone to imagine him as a glorified man, a being in whom the characteristic human faculties (intelligence, will, memory, etc... through his own individual being, therefore is a certain growing measure of freedom a necessity of the being as it develops and perfect freedom the sign and the condition of the perfect life. But also, the Divine whom he thus sees in himself, he sees equally in all others and as the same Spirit in all. Therefore too is a growing inner unity with others a necessity of his being and perfect unity the sign ...
... summit; for he is himself a transitional being and stands at the turning-point of the whole movement. Evolution, being thus continuous, must have at any given moment a past with its fundamental results still in evidence, a present in which the results it is labouring over are in process of becoming, a future in which still unevolved powers and forms of being must appear till there is the full and ... uncertain spiral in which the human intelligence is used by the secret evolutionary Force of being and participates in its action without being fully taken into confidence,—it is an evolution slowly becoming conscious of itself; the future must be a more and more conscious evolution of the spiritual being until it is fully delivered into a self-aware action by the emergent gnostic principle. The... endeavour. But where is the limit of effectuation in the evolutionary being's self-becoming by self-exceeding? In mind itself there are grades of the series and each grade again is a series in itself; there are successive elevations which we may conveniently call planes and sub-planes of the mental consciousness and the mental being. The development of our mental self is largely an ascent of this stair; ...
... of the human being "becoming" these seven Seers, that is to say, creating them in himself and growing into that which they mean, just as he becomes the Heaven and Earth and the other gods or, as it is otherwise put, begets or creates or forms ( jan, kṛ, tan ) the divine births in his own being. Next the example of the human fathers is given as the original type of this great becoming and achievement... thought; then indeed, aspiring souls ( aryaḥ ), they, holding it in thought, bore it diffused in all their being," dadhann ṛtaṁ dhanayann asya dhītim, ād id aryo didhiṣvo vibhṛtrāḥ , (I.71.3). The image in vibhṛtrāḥ suggests the upholding of the thought of the Truth in all the principles of our being or, to put it in the ordinary Vedic image, the seven-headed thought in all the seven waters, apsu dhiyaṁ... acchā, devān janma prayasā vardhayantīḥ . The sevenfold Truth-consciousness in the satisfied sevenfold Truth-being increasing the divine births in us by the satisfaction of the soul's hunger for the Beatitude, this is the growth of immortality. It is the manifestation of that trinity of divine being, light and bliss which the Vedantins afterwards called Sachchidananda. The sense of this universal diffusion ...
... —created, as we say,—is the multitude of creatures or becomings, bhūtagrāmam ; in the divine !9.8! birth that which is loosed forth, self-created, is the self-conscious !4.7! self-existent being, ātmānam ; for the Vedantic distinction between ātmā and bhūtāni is that which is made in European philosophy between the Being and its becomings. In both cases Maya is the means of the creation or m... they know not my supreme nature of being, Lord of all existences"; and we have to read in the light of these ideas this passage we find before us and its declaration that by the knowledge of his divine birth and divine works men come to the Divine and by becoming full of him and even as he and taking refuge in him they arrive at his nature and status of being, madbhāvam . For then we shall understand... because it is not the birth into the Ignorance, but the birth of the knowledge, not a physical phenomenon, but a soul-birth. It is the Soul's coming into birth as the self-existent Being controlling consciously its becoming and not lost to self-knowledge in the cloud of the ignorance. It is the Soul born into the body as Lord of Nature, standing above and operating in her freely by its will, not entangled ...
... essential self-becoming, this Swabhava, and effects, creates, works out under its influence the cosmic becoming of existences in Prakriti. By adhibhūta is to be understood all the result of mutable becoming, kṣaro bhāvaḥ . By adhidaiva is intended the Purusha, the soul in Nature, the subjective being who observes and enjoys as the object of his consciousness all that is this mutable becoming of his essential... manifestations are born into being out of the unmanifest, at the coming of the Night all vanish or are dissolved into it. Thus all these existences alternate helplessly in the cycle of becoming and non-becoming; they come into the becoming again and again, bhūtvā bhūtvā , and they go back constantly into the unmanifest. But this unmanifest is not the original divinity of the Being; there is another status... that of the Purushottama, My status of being. He is united with the original being of the Divine and that is the ultimate becoming of the soul, paro bhāvaḥ , the last result of Karma in its return upon itself and towards its source. The soul which has followed the play of cosmic evolution that veils here its essential spiritual nature, its original form of becoming, svabhāva , and has passed through ...
... possible to become aware of one's psychic being without becoming aware at the same time of the inner Truth. All those who have had this experience—not a mental experience but an integral experience of contact with the psychic being, not a contact with the idea they have constructed of it, but a truly concrete contact—all say the same thing: from the very minute this contact takes place, one is absolutely... any contact with one's psychic being? Some beings in the universe may have this direct contact with the eternal Truth without any contact with the psychic being, because they don't have any psychic being. But in man there is always a psychic being, and it is always through it that he comes into contact with the eternal Truth. And this contact with the psychic being is usually disclosed to him in... every one of these possibilities becomes the reality of a being, of an individuality if you like, of something existing objectively. And it is that law which is the origin of the centre of the psychic being: it is the truth of the being or the law of the being. The Buddha called it the "law", he spoke of the Dharma . It is the truth of the being. It is that which binds it again indestructibly to its ...
... behind the action and motion for something that is eternal and stable, or get away from time and its creation to the uncreated, away from phenomenon Page 436 to being, from the personal to impersonality, from becoming to unalterable self-existence. This is the Akshara, the immutable in the mutable, the immobile in the mobile, the imperishable in things perishable. Or rather, since there... But how are these two the same, when they seem not only so opposite in nature, but so difficult to unify in experience? For when we live in the mobility of the becoming, we may be aware of but hardly live in the immortality of timeless being, Time and Space and circumstance fall away from us and begin to appear as a trouble dream in the infinite. The most persuasive conclusion would be, at first sight... Nature, not impinged on by the urge of his own becoming, undisturbed by the play of his own qualities. But this is only one aspect though a great aspect of the integral knowledge. The Purushottama is at the same time greater than the Akshara, because he is more than this immutability and he is not limited even by the highest eternal status of his being, paraṁ Page 440 dhāma. Still, it ...
... simply when he has achieved union with the Divine in the profundities of his inner consciousness or on the heights of his being, leaving his outer nature imperfect and untransformed. An integrated and well-harmonised simultaneous realisation of divine Being and divine Becoming: such is the goal set before himself by the sadhaka of the Integral Yoga. It follows, therefore, that a perfect, integral... initiating the action? (ii) What is the impulsion be-j hind? (iii) For what purpose is it being done? (iv) Who is executing the action? (v) With whose instrumentality is it being executed? (vi) How, in which spirit and manner, is it being done? and, finally, (vii) For whom, for whose benefit, is it being undertaken? A moment's reflection and introspection will reveal to us the : surprising... what is, after all, the right way of doing it? The difficulty becomes compounded when we come across the following affirmation of the Mother: 'There is only one way of being right, but there are many ways of being wrong." (Ibid., p.' 242) The problem before the sadhaka is how to discover this unique way of doing the right thing. Should he follow the four rules (the aluminium rule ...
... into this domain, you may very well never come out of it—the external mind always remains calm.' 18 Eckhart teaches a remedy that is more readily accessible. It consists simply in being present, becoming a conscious witness of the mental activity instead of unconsciously identifying with the mind. Page 12 Perceiving through the Veil of Mind This teaching about mental noise... formless consciousness. By becoming aware of space, one becomes, at the same time, aware of pure consciousness because only the formless within oneself can become aware of the empty space outside. The inner body —By focusing one's attention on the inner body, the invisible energy field that gives life to the physical body, one establishes connectedness with Being. A portal that has come... ess which they first establish in the heart or behind it or in the head or above it. It descends or expands slowly conquering each layer of the being one after the other, but each step takes time. 30 Eckhart, too, implicitly states that, becoming fully conscious, that is, overcoming completely the unconscious identification with the mind and making Presence a constant state, is a gradual process ...
... higher ideal and self-possessed law of true light and power within it. The sattwic knowledge on the contrary sees existence as one indivisible whole in all these divisions, one imperishable being in all becomings; it masters the principle of its action and the relation of the particular action to the total purpose of existence; it puts in the right place each step of the complete process. At the highest... to his omniscient will and inscrutable purpose. Action, all action has indeed to be given up in the end, not physically by abstention, by immobility, by inertia, but spiritually to the Master of our being by whose power alone can any action be accomplished. There has to be a renunciation of the false idea of ourselves as the doer; for in reality it is the universal Shakti that works through our personality... existence and to which all can rise in the spiritual culmination. Only then can it be possessed when the liberated man, free from ego and its desires, lives at last one with his highest self, one with all beings and one with God in an absolute bliss of the spirit. Page 506 × The cosmic order comes into question, because ...
... would have the feeling of something like a vibration in the midst of a whole. Well, the original Will was to form individual beings capable of becoming conscious once again of their divine origin. Because of the process of individualisation one must feel separate if one is to be an individual. The moment you are separated, you are cut off from the original consciousness, at least apparently, and you fall... you, "Do you know the truth of your being?" What will you say?... Do you know it? Well, the same holds for everything. And yet you are already a sufficiently evolved thinking being who has passed through all kinds of refinements. You are no longer quite like, let us say, a lizard that runs on the wall; and yet you would not be able to say what the truth of your being is. That is just the secret of all... instead of being a unity containing all, it was a unity made of innumerable small unities which are individualisations, that is, things that feel themselves separated. And the very fact of being separated from all others is what gives you the feeling that you are an Page 70 individual. Otherwise you would have the feeling that you were a fluid mass. For example, instead of being conscious ...
... loving instrument and it ends in the whole nature of our being becoming the slave of God, rejoicing in his possession and its own blissful subjection to the divine grasp and mastery. With a passionate delight it does all he wills it to do without questioning and bears all he would have it bear, because what it bears is the burden of the beloved being. He is the friend, the adviser, helper, saviour... from consciousness and bliss of being, and an existence conscious of its own being and its own bliss is what we may well call a divine infinite Person,— Purusha. Moreover all consciousness implies power, Shakti; where there is infinite consciousness of being, there is infinite power of being, and by that power all exists in the universe. All beings exist by this Being; all things are the faces of God;... sought within in the heart and therefore apart from all by an inward-gathered concentration of the being in the soul itself; but he is also seen and loved everywhere where he manifests his being. All the beauty and joy of existence is seen as his joy and beauty; he is embraced by the spirit in all beings; the ecstasy of love enjoyed pours itself out in a universal love; all existence becomes a radiation ...
... ordainers of the world-sacrifice, and put forth the idea of the human being "becoming" the seven Rishis, that is to say, creating them in himself and growing into that which they mean, just as he becomes the Heaven and Earth and the other gods; or, as it is otherwise put, man begets or creates or forms the divine birth in his own being. As Rik 15 says: "Now as the seven seers of Dawn, the Mother, the supreme... original type of the great becoming and achievement. The word Veda is derived from the root vid, to know, and the Vedic Rishis looked upon the Veda as the Book of Knowledge. The Vedic Rishis discovered that the secret of victory lies in aspiration, which expresses itself in the form of burning flame, Agni. This burning flame rises higher and higher in our being, destroying impurities and ... modification being a clinging to words, only a name, it is only clay in reality. "Just as, 0 dear one, through a copper pommel, everything that consists of copper is known, modification being merely a clinging to words, only a name, it is only copper in reality. "Just as, 0 dear one, through a nail-parer, everything that consists of iron is known, modification being merely a clinging ...
... is a sure sign of the Divine Will in Nature. Indeed, the soul of significance of the whole process of earthly evolution stretching over millions of years can only be 'the revelation of Being in perfect Becoming'. One more question remains to be answered. For, one may still point out that, after all, to-day or to-morrow, sooner or later, in the immediate future or at a far later date, one... the inner being and consciousness of man is bound to have its effect and repercussion on his physical being and system as well. The ascent of the individual from the physical-mental to the supramental consciousness must inevitably open out the possibility of a corresponding ascension in the grades of substance acting as the outermost vehicle, v ā hana, of the transformed embodied being. "The conquest... it not been posited that at their best, ideals are fictions, being no more than abstract, purely conceptual absolutes; and at its worst, what is an ideal if not 'a malady of the mind' and 'a bright delirium of speech and thought' ? Anyway, has not evolution come to an end with the appearance on the earth-scene of man the mental being? But Sri Aurobindo is unequivocal and emphatic when he ...
... s that is the Supermind. By "Truth-consciousness" is meant that status and force of the Divine which brings out of the Divine's absolute Transcendence into a perfect manifestation of Self-being and Self-becoming the potentialities of the play of the One who is at the same time the Many. This manifestation is a complete harmony in which exist and function the creative truths, the flawless originals... physical nearness to the disciples - he by setting aside his most exterior sheath broke out into a new intimacy with his followers and took them even more directly into his immense being. But it would hardly do justice to that being if we thought of it as merely a pervading greatness. Behind the material envelope are other organised vehicles - subtle and causal - and Sri Aurobindo had brought the remote causal... itself over the new humanity which the Mother will initiate. In that dawn of God's gold the Mother will be the first being to achieve the divine body by a progression through a body born in the natural manner, while through the support of her achievement Sri Aurobindo may be the first being to put on the physical vesture of transformation by a projection of substance and shape from supernature. Nothing ...
... s that is the Supermind. By "Truth-consciousness" is meant that status and force of the Divine which brings out of the Divine's absolute Transcendence into a perfect manifestation of Self-being and Self-becoming the potentialities of the play of the One who is at the same time the Many. This manifestation is a complete harmony in which exist and function the creative truths, the flawless originals... physical nearness to the disciples - he by setting aside his most exterior sheath broke out into a new intimacy with his followers and took them even more directly into his immense being. But it would hardly do justice to that being if we thought of it as merely a pervading greatness. Behind the material envelope are other organised vehicles -subtle and causal - and Sri Aurobindo had brought the remote causal... itself over the new humanity which the Mother will initiate. In that dawn of God's gold the Mother will be the first being to achieve the divine body by a progression through a body born in the natural manner, while through the support of her achievement Sri Aurobindo may be the first being to put on the physical vesture of transformation by a projection of substance and shape from supernature. Nothing ...
... experiences. But these are no longer experiences, no longer realisations, not even living in the way we conceive of the highest, truest, and most vast. But it is rather ‘being’ — ‘being’ more than ‘becoming’. It is being divine; it is being the Supreme Consciousness; what He is and what He will be, more and more. And… But no one will be able to understand me,… no one!… or grasp;… no one possesses this... with a divine confidence. What it can accomplish I do not doubt at all. Nothing seems impossible for it, and its capacity has increased tremendously with an unlimited power and energy. The body is becoming vast, as vast as the universe. The body has already undergone a sort of transformation of the cells and it projects what one conceives of as that Eternal Form with the Eternal Beauty. Evidently... with a perpetual splendour and a glow in a renewal of life which expresses only the Joy of existence, the Divine Ecstasy hidden in them. This is a new experience for me, with infinite possibilities of being reborn in the New Consciousness, in an eternally true blossoming. This is life, this is the hidden mystery, this is the Divine Will unfolding itself in its terrestrial manifestation. This is a new ...
... the world-sacrifice, and put forth the idea of the human being 'becoming' the seven Rishis, that is to say, creating them in himself and growing into that which they mean, just as he becomes the Heaven and Earth and the other gods; or, Page 63 as it is otherwise put, man begets or creates or forms the divine birth in his own being. As Rik 15 says: 'Now as the seven seers of Dawn, the Mother... the original type of the great becoming and achievement. The word Veda is derived from the root vid, to know, and the Vedic Rishis looked upon the Veda as the Book of Knowledge. The Vedic Rishis discovered that the secret of victory lies in aspiration, which expresses itself in the form of burning flame, Agni. This burning flame rises higher and higher in our being, destroying impurities and o... modification being a clinging to words, only a name, it is only clay in reality. 4. 'Just as, O dear one, through a copper pommel, everything that consists of copper is known, modification being merely a clinging to words, only a name, it is only copper in reality. 5. 'Just as, O dear one, through a nail-parer, everything that consists of iron is known, modification being merely a clinging ...
... conjunction in which Spirit and Matter merge into a third thing ... which is the secret of the Future. And which is perhaps total being. Something that transmutes all opposites: life-death, stillness-movement, time-eternity, being-becoming, high-low, you-me, here-there ... A supreme and powerful conjunction that contains the real power, and the world's liberation, and the beginning of a "new evolution” on... we have never ceased being attacked by "adverse” conditions, and as lor us poor human creatures, we have more than our share of parasites; like the slightest tree in the forest or the smallest plant in our garden, each of us has his own particular parasite, his own special adversity, the something we wish were not there and which prevents us from ... what? Probably from becoming the excellent man we... our being, our only fullness, our only meaning, the only right there that is. And then, it is always there. It is there all the time. There is nothing to find, nothing to seek: the need was being, the emptiness was being, the suffocation was being—that which was seeking and seeking itself, filling itself with its own fire of being. Good was a fire, evil was a fire, the future and the past ...
... One becomes an innumerable multitude, the Impersonal creates or supports personality, is itself a Person; the Self has a nature and is yet other than its nature; Being turns into becoming and yet it is always itself and other than its becomings; the Universal individualises itself and the Individual universalises himself; Brahman is at once void of qualities and capable of infinite qualities, the ... itself that essence of all reality and all realities are powers of that one Reality. The Absolute neither creates nor is created,—in the current sense of making or being made; we can speak of creation only in the sense of the Being becoming in form and movement what it already is in substance and status. Yet we have to emphasise its indeterminability in that special and positive sense, not as a negation... nature, process of becoming, operation of indwelling energy; all of these are itself, are this infinite, this Reality: we see it extending indivisibly and uniting all objects so that none is really separate from it or quite separate from other objects. "It stands" says the Gita "undivided in beings and yet as if divided." Thus each object is that Infinite and one in essential being with all other objects ...
... × “The Absolute manifests itself in two terms, a Being and a Becoming. The Being is the fundamental reality; the Becoming is an effectual reality: it is a dynamic power and result, a creative energy and working out of the Being, a constantly persistent yet mutable form, process, outcome of its immutable formless essence.” (Sri Aurobindo:... them, for the belief in Being or for the belief in Becoming, for optimism and pessimism, for activism and quietism. It can justify the most mystic religionism and the most positive atheism, get rid of God or see nothing else. “Ask it not to lean to one idea alone, but to make an eclectic combination or a synthetic harmony and it will satisfy you; only, there being any number of possible c... nothing but “abstract systems and relationships”), and without meaning in its becoming and destiny (for all “metanarratives” have proved to be nothing but hollow abstract systems); “there are no facts, only interpretations” by an epiphenomenon that is called reason, or mind, or the intellect, or the capacity for the human being to understand itself and the world. An epiphenomenon has imagined itself to ...
... infinite perfection can there be an eternal stability. This perfection is a concealed completeness in us which we have to manifest; we are already an infinite perfection in our being, we have to manifest that hidden thing in our becoming. It is towards this infinite perfection that all things in Nature are, consciously or unconsciously, by her inborn tendency and movement irresistibly impelled. The whole... consummation of his knowledge when he discovers that there is none bound, none freed, none desiring freedom, but only Brahman variously manifesting, only God in the infinite rest & play of His own Being & becomings,—God & Brahman whom none can bind & who, therefore, even when figured to Himself as man in this apparent cage of a mind and body is still in Himself free—infinitely and for ever. The yearning... them, keep their hold on the real and divine bliss of God's triple self-manifestation; they know and exercise the simultaneous & harmonious enjoyment of His transcendent being, His universal Self and His individual play of becoming. This then is the fundamental position assumed by the Seer, not denying the realisations of the quietistic sages but exceeding the goal of quietism, not preaching attachment ...
... down in our being. A Divine Whole that is perfect by reason of the imperfection of its parts, runs the risk of itself being only perfect in imperfection, because it fulfils entirely some stage in an unaccomplished purpose; it is then a present but not an ultimate Totality. To it we could apply the Greek saying, Theos ouk estin alla gignetai , the Divine is not yet in being, but is becoming. The true... to My state of being.... They have reached likeness in their law of being to Me. Gita. (IV. 10; XIV. 2.) Know That for the Brahman and not this which men cherish here. Kena Upanishad. (I. 4.) One controlling inner Self of all beings.... As the Sun, the eye of the world, is not touched by the external faults of vision, so this inner Self in beings is not touched by... in its being; in this infinite being, we find limited being everywhere,—that is the apparent fact from which our existence here seems to start and to which our own narrow ego and its ego-centric activities bear constant witness. But, in reality, when we come to an integral self-knowledge, we find that we are not limited, for we also are infinite. Our ego is only a face of the universal being and has ...
... structure of evanescent consciousness and being, a dubious Becoming that passes across the vision of the Eternal, not a knowledge of Reality; that too would be an Ignorance. But if all is a manifestation of the Reality and itself real by the constituting immanence, the substantiating essence and presence of the Reality, then the awareness of individual being and world-being would be in its spiritual origin... manifestations, its innate dynamisms: these again must create or rather bring out of a non-manifest latency their own significant forms, expressive powers, native processes; their own being would develop their own becoming, svarūpa, svabhāva . This then would be the complete process of creation: but in our mind we do not see the complete process, we see only possibilities that determine themselves into... its foundation and status, the second is its power of being, the dynamis of its self-existence. All that a timeless eternity of self awareness sees in itself as truth of being, the conscious power of its being manifests in Time-eternity. To Supermind therefore the Supreme is not a rigid Indeterminable, an all-negating Absolute; an infinite of being complete to itself in its own immutable purity of existence ...
... The Absolute manifests itself in two terms, a Being and a Becoming. The Being is the fundamental reality; the Becoming is an effectual reality: it is a dynamic power and result, a creative energy and working out of the Being, a constantly persistent yet mutable form, process, outcome of its immutable formless essence. All theories that make the Becoming sufficient to itself are therefore half-truths... upon what they affirm and envisage, but otherwise valid only because the Being is not separate from the Becoming but present in it, constitutive of it, inherent in its every infinitesimal atom and in its boundless expansion and extension. Becoming can only know itself wholly when it knows itself as Being; the soul in the Becoming arrives at self-knowledge and immortality when it knows the Supreme and... the mental being, has to see things in a spiritual-pragmatic experience when it cuts itself off from the Becoming in order to approach and enter into the Absolute. But also, since the Becoming is real and is inevitable in the very self-power of the Infinite and Eternal, this too is not a complete philosophy of existence. It is possible for the soul in the Becoming to know itself as the Being and possess ...
... It takes a long time. The most important thing is to remain calm and tranquil, transparent like a mirror or a lake without ripples, reflecting all the movements from the surface without being touched, without becoming involved, passive but conscious of all that is happening. Deliberately one remains detached from all this noise, its cause and effect that clash, the actions and reactions that oppose each... of the psychic being is very subtle, very plastic, as if unexpected and unnoticed; it is as if all the parts of the being merge and dissolve in the beatitude of its presence, in the immutable truth that it represents. And then, in this state, there is no division in the parts of the being: everything obeys a central law, it is that of the psychic being. It is then that the psychic being comes in front... even in the atom, everywhere in the universe, everywhere in the creation, He gives us the sign, the indication of His Presence, of His minute and constant working behind all the expressions of His Becoming, of His unfolding Himself. Though the world and men are covered with ignorance and inconscience, there is also, behind, the luminous ray of His Presence. Though there is evil, suffering, ugliness ...
... psychic being is a progressive being, which means that the relation between Page 7 the psychic being and the Truth is a progressive one. It is not possible to become aware of one's psychic being without becoming aware at the same time of the inner Truth. All those who have had this experience — not a mental experience but an integral experience of contact with the psychic being, not... changed!" Isn't it very interesting, isn't it? The work of unifying the being consists of: (1) becoming aware of one's psychic being. (2) Putting before the psychic being, as one becomes aware of them, all one's movements, impulses, thoughts and acts of will, so that the psychic being may accept or reject each of these movements, impulses, thoughts or acts of will. Those... Logically then, neither the mental nor the vital being can remember past lives or recognise itself in the character or mode of life of this or that person. The psychic being alone can remember; and it is by becoming conscious of our psychic being that we can have at the same time exact impressions about our past lives. Page 43 How is it that one often enough reads in newspapers ...
... one who has integral knowledge, and worships Me in all manner of being,¹²² svabh ā vah prabhavaih gunaih, gunas that are generated from one's own original becoming,¹²³ svakarma action proceeding from one's own original being, 124 swadharma, the law of action proceeding from Page 112 one's own original being, 125 śā śvatam padam avyayam, imperishable and immortal status... in Me", nivasisyasi mayī eva. 130 But the Gita speaks also of the status of those who have become One even as in the Divine becoming, mad bh ā vam ā gat ā h ¹³¹ and sāharmyam ā gat ā h, those who have become one with the supreme in the law of their being and in the law of their work and nature, bh ā v ā yopapadyate. ¹³² The Gita thus envelopes all the three states of liberation... Mobile that is manifest as all the becomings of the world. Both these Purushas can be transcended in the experience and realization of the uttama puru ś a, Purushottama, Supreme Purusha, who is also called param ā tman, who, having entered into all the manifestations immutably and imperishably and indivisibly is the Lord, ī ś wara. 140 The jiva, being ontologically a self-representation ...
... vyāvahārika , the latter being relative and conditional and mutable. In mathematics one works out problems in infinite and in unreal numbers which exist nowhere on earth and yet are extremely important and can help scientific reasoning and scientific discovery and achievement. The question of a Muthu becoming a Ramakrishna, i.e. a great spiritual man may look to you like being an exercise in unreal numbers... at the moment and the Divine cannot or will not under any circumstances change it or develop something new in it, something not yet "evident", not yet manifested, or is there a chance for human beings becoming more like the Divine, sādṛśyamukti, sādharmyam āgatāḥ ? If not, there is no use in anybody doing this Yoga; let the Krishnas and Ramakrishnas rocket about gloriously and uselessly in the empty... rigid primitive notions are these about the Divine! And what about my explanation of how the Divine acts through the Avatar? 2 It seems all to have gone into water. By the way about the ass becoming an elephant—what I meant to say was that the only reason why it can't be done is be cause there is no recognizable process for it. But if a process can be discovered whether by a scientist (let us ...
... man attaches itself for the moment or through the centuries. In philosophy it gives equally good reasons for monism and pluralism or for any halting-place between them, for the belief in Being or the belief in Becoming, for optimism and pessimism, for activism and quietism. It can justify the most mystic religionism and the most positive atheism, get rid of God or see nothing else. In aesthetics it supplies... Muthu affair, that was only a joke as ought to have been clear to you at once. Nobody has any intention of making Muthu a saint or an Avatar... the question is whether there is a chance for human beings becoming more like the Divine? If not, there is no use in anybody doing this Yoga; let the Krishnas and Ramakrishnas rocket about gloriously and uselessly in the empty Inane and the rest wriggle about for... always making slight inaccuracies like that in his syllogisms which vitiate the whole reasoning. This might be correct: "One who becomes wholly supramental conquers death. Sri Aurobindo is becoming supramental. Sri Aurobindo is conquering death." But between "is conquering" and "has conquered" is a big difference. It is all the difference between present and future, logical possibility ...
... upon earth. The possible godhead of man because he is inwardly of one being with God will be its one solitary creed and dogma.... The spiritual aim will seek to fulfil itself therefore in a fullness of life and man's being in the individual and the race which will be the base for the heights of the spirit, — the base becoming in the end of one substance with the peaks. It will not proceed by... reappear in the human being in the atavistic period of boyhood, — when, be it noted, the development of the body is of the greatest importance, — but to the adult man in civilised humanity it is ceasing to be possible. For, in the first place, by the stress of modern life even the vital attitude of the race is changing. Man is ceasing to be so much of a physical and becoming much more of a vital... more and more conscious and perfect. For, accepting the truth of man's soul as a thing entirely Page 285 divine in its essence, it will accept also the possibility of his whole being becoming divine in spite of Nature's first patent contradictions of this possibility, her darkened denials of this ultimate certitude, and even with these as a necessary earthly starting-point. And as ...
... vyavaharika, the latter being relative and conditional and mutable. In mathematics one works out problems in infinite and in unreal numbers which exist nowhere on earth and yet these are extremely important and can help scientific reasoning and scientific discovery and achievement. The question of a Muthu becoming a Ramakrishna, i.e. a great spiritual man may look to you like being an exercise in unreal... moment and even the Divine cannot or will not under any circumstances change it or develop something new in it, something not yet "evident", not yet manifested, or is there a chance for human beings becoming more like the Divine? sâdrishyamukti, sâdharmyam âgatâḥ . 61 If not, there is no use in anybody doing this Yoga; let the Krishnas and Ramakrishnas rocket about gloriously and uselessly in the... night (of course not all like that, but still!) it becomes a little too too. Though I admit that you have reclaimed one non-believer by means of your correspondence, the thought of going away is becoming more and more remote. Perhaps this is no consolation to you, for what do you care after all? Men may come and men may go— But letters go on forever! February 5, 1935 [Evening] ...
... people like him feel that such a harmonisation of the being is a limitation. But it is not a limitation – because that action is in keeping with the truth of our being and our becoming. Disciple : Is the Transcendent Power the same as the Supramental Power ? Sri Aurobindo : Yes, when that Power awakens, one knows not only the truth of being but also that of manifestation. There is inherent... between the eye-brows. The centre of the Psychic being is in the heart – not in the emotional being but behind it. The vital being is centred in the navel. Page 44 All this is not the real Soul – it is nature. The Soul is deeper within. The direct method of the Supramental yoga would be to know the subliminal or the psychic being and open it to the Higher Power. But it is a drastic... to bring down the Truth-consciousness into the whole being – no part being left out. This can be done by the Higher Power itself. What you have to do is to open yourself to it. Disciple : As the Higher Power is there why does it not work in all men – consciously? Sri Aurobindo : Because man, at present, is shut up in his mental being, his vital nature and physical consciousness and their ...
... any personal effort or going through the process yourself. Ah! "My guru is there; he'll do it for me." The-guru-the-guru-the-guru. It's always the same old thing: the god relieves you from being... from becoming what you are. Mother said it very well. She said: "It's LAZINESS... it's LAZINESS that makes one worship. What one has to do is become." But to become takes guts. There's no room for... distressing for the old physiology, for the old way of doing things. At first, it looks a little like madness. Many people around Mother thought she was becoming unhinged. It's very eccentric to get out of the human skin and try a... new way of being. What did the old fish say when facing the first amphibian? And what did the old Paleozoic reptile say when facing the first archaeopteryx? He must have... nothing could harm me. That was my first contact with... (how I understand what every human being IS, in fact, because when you touch that core of BEING, you touch what is everywhere. Whether it's another person, a plant or an animal, you are in touch with the very being of the world. And the very being of the world is something that's full, powerful and... "regal." That's the only thing I felt ...
... ancient ideal of realising God in His immanence as well as in His transcendence, in the Many as well as in the Page 266 One. To experience God and be united with Him in all beings and becoming in the universe as well as in His inconceivable Absoluteness has always been the great goal he pursued in his whole life. We learn also from the above words that by freedom Sri Aurobindo meant... educated man like you to sleep on the floor of such a bare room in such a poky house?' 'I am poor, and I live like a poor man', I answered. Sharp banged the riposte of the Englishman: 'Was it then for becoming rich that you have staged this ghastly tragedy?' Thinking that it was hardly possible to make this thick-headed Englishman understand the greatness of patriotism, self-sacrifice, or the discipline... individual has his soul, his deathless being, which seeks self-fulfilment in life, so the nation has a soul, its inmost being, which seeks to realise its destiny, "...the primal law and purpose of a society, community or nation is to seek its own self-fulfilment; it strives rightly to find itself, to become aware within itself of the law and power of its own being and to fulfil it as perfectly as possible ...
... We cannot close our eyes to the fact that we are being sucked into a culture of utter selfishness and consequently the fear of being trampled over in the race for more, producing social alienation of the individual and social conflict. This culture is flourishing not because of the need of survival as such but because of the unnatural fear of becoming a nonentity in the aggressive competitive culture... should be of greater concern, however, is the fact that in spite of our being alive to the gravity of the situation, things are going from bad to worse. अकल बारीक हुई जाती है रूह तारीक हुई जाती है| aql baarik hui jaati hai rooh taarik hui jaati hai The intellect is sharpening, but the spirit is becoming darker every day. Value-crisis is deepening day by day with rapid... STRATEGY VALUES PROVIDE MOVING POWER DINA NATH BATRA A)1. Truth, Good, Beauty 2.Head, Heart, Hand 3.Cognitive, Affective, Psycho-motor 4.Thinking, Feeling, Doing 5.Being, Becoming, Living 6. (a) Yama = Ahimsa, Satya, Asteya, Brahmacharya and Aparigraha (b) Niyama = Shaucha, Santosha, Tapas, Svadhyaya and Ishvarapranidhana. B)Total Development of the Child ...
Share your feedback. Help us improve. Or ask a question.