... dice-throw. All realities and all aspects and all semblances are the Brahman; Brahman is the Absolute, the Transcendent and incommunicable, the Supracosmic Existence that sustains the cosmos, the Cosmic Self that upholds all beings, but It is too the self of each individual: the soul or psychic entity is an eternal portion of the Ishwara; it is his supreme Nature or Consciousness-Force that has become... without ceasing to be the same consciousness-force for ever. It is at once transcendental, universal and individual; it is the supreme supracosmic Being that is aware of itself as All Being, as the Cosmic Self, as the Consciousness-force of cosmic Nature, and at the same time experiences itself as the individual being and consciousness in all existences. The individual consciousness can see itself as limited... triune consciousness in a triple status. There is then no difficulty in the One thus seeing or experiencing itself triply, whether from above in the Transcendent Existence or from between in the Cosmic Self or from below in the individual conscious being. All that is necessary for this to be accepted as natural and logical is to admit that there can be different real statuses of consciousness of the ...
... settles and the consciousness remains always wide. The Cosmic Consciousness and the Cosmic Self In the cosmic consciousness the personal I disappears into the one Self of all. The I which alone exists is not that of the person, the individualised I, but the universalised I identical with all and with the cosmic Self (Atman). Page 277 It is what it represents itself to be—an experience... other beings only what they see, hear, feel by their senses and their mental images and inferences. By Yoga one can get free of this limitation and become directly Page 267 aware of the Cosmic Self, the self of other beings, of their movements, of the movements of the cosmic forces, etc. etc. That is the cosmic consciousness. Everyone has a universal consciousness standing concealed... individualised personality. When one becomes aware of it one feels in contact with the universal self and forces or one with them. When one has the cosmic consciousness, one can feel the cosmic self as one's own self, one can feel one with other beings in the cosmos, one can feel all the forces of Nature as moving in oneself, all selves as one's own self. There is no why except that it is ...
... Page 540 when analysed and realised, divine or cosmic Will is perceived to be Chid Brahman, self-conscious Being, Chaitanya, conscious Spirit, which takes into its possession in being of cosmic self-knowledge and effects in force of self-knowledge figures of Its own concealed & unknowable reality. We see, then, that all becoming in universe is a formal or symbolic manifestation of unknowable... unknowable God or Brahman effected by Tapas, by the dwelling of self-knowledge on latent truth of being & the consequent forcing it out of its latency in figure of truth for the joy of God's cosmic self-knowledge. That which is to us unknowable X beyond thought & sensation is expressed here by Tapas of cosmic consciousness in theorem & formula of progression constituting the order of forms in the universe.... in terms of Force what is fundamentally in consciousness a movement of Delight or Ananda. For the nature of consciousBeing is bliss. That which the pure unrelated Sad Brahman, not looking towards cosmic self-expression, is aware of about Itself is unrelated self-Bliss; that which the creative Chid Brahman, looking towards cosmos, is aware of in the Sat, is the cosmic delight of self-expression in general ...
... separate being. Yet all the time most of what he is comes into him from the cosmic consciousness. But there is a wall of separative ignorance between. Once it breaks down he becomes aware of the cosmic Self, of the consciousness of the cosmic Nature, of the forces playing in it, etc. He feels all that as he now feels physical things and impacts. He finds it all to be one with his larger or universal... co-exists with a sense of unity: all others are perceived as "part of oneself" or "varied repetitions of oneself". In other words, the self is perceived as being both an individual self and a cosmic self. Page 372 Self, Ego and Individuality in Transcendent Consciousness A more radical disaffirmation of our ordinary perceptions of self, ego and individuality is found in... eternal Being, Self and Spirit, — an infinite Person, we may say, because his being is the essence and source of all personality, — is the reality and meaning of self-existence; so too the cosmic Self, Spirit, Being, Person is the reality and meaning of cosmic existence; the same Self, Spirit, Being or Person Page 384 manifesting its multiplicity is the reality and meaning ...
... as Sachchidananda creating us and the world by the power of His divine Knowledge-Will, spiritual, supramental, truth-conscious, infinite. That is the real Being, Lord and Creator, who, as the Cosmic Self veiled in Mind and Life and Matter, has descended into that which we call the Inconscient and constitutes and directs its subconscient existence by His supramental will and knowledge, has ascended... sympathy. But with a strong Page 154 influence or full action of the Overmind a very integral sense of governance, a complete supporting or overruling presence and direction of the cosmic Self or the Ishwara can come in and become normal; or a special centre may be revealed or created overtopping and dominating the physical instrument, individual in fact of existence, but impersonal... up to the point at which separative Mind enters into Overmind and becomes a part of its action; it can unite individual mind with cosmic mind on its highest plane, equate individual self with cosmic self and give to the nature an action of universality; but it cannot lead Mind beyond itself, and in this world of original Inconscience it cannot dynamise the Transcendence: for it is the Supermind ...
... Aurobindo terms it — feels itself to be one with all existence. "There is individuality in the psychic being, but not egoism." 14 High above, the real Self is experienced as the Universal or Cosmic Self which is the core of all things and beings in the cosmos, and also as the Transcendent Self beyond the cosmos. Describing the experience of the universal and the transcendent aspects of the highest... it impartially supports them but does not seem to originate them at all, rather to stand back detached or unconcerned, udāsīna. The other aspect is dynamic and that is experienced as a cosmic Self or Spirit which not only supports but originates and contains the whole cosmic action — not only that part of it which concerns our physical selves but also all that is beyond it — this world ...
... experience-concept of the utter and ineffable Transcendence; but we find also, not in contradiction to it but as its corollary, an affirmation of the cosmic Divinity, an experience-concept of the cosmic Self and the becoming of Brahman in the universe. Equally, we find the affirmation of the Divine Reality in the individual: this too is an experience-concept; it is seized upon not as an appearance, but... Indian terms, the absolute and omnipresent Reality, Brahman, manifest to us as Atman, Purusha, Ishwara..," 16 "...with regard to the universe Brahman appears as the Self of all existence, Atman, the cosmic Self, but also as the Supreme Self transcendent of its own cosmicity and at the same time individual-universal in each being.... As soon as we become aware of the Self, we are conscious of it as eternal ...
... experience-concept of the utter and ineffable Transcendence; but we find also, not in contradiction to it but as its corollary, an affirmation of the cosmic Divinity, an experience-concept of the cosmic Self and the becoming of Brahman in the universe. Equally, we find the affirmation of the Divine Reality in the individual: this too is an experience concept; it is seized upon not as an appearance, but... as at once and together the Knowledge and the Ignorance, to attain to the supreme status at once by the Becoming and the Non-Becoming, to relate together realisation of the transcendent and the cosmic self, to achieve foundation in the supramundane and a self-aware manifestation in the mundane, is the integral knowledge; that is the possession of Immortality. It is this whole consciousness with its ...
... impersonal identification and sympathy. But with a strong influence or full action of the overmind a very integral sense of governance, a complete supporting or overruling presence and direction of the cosmic Self or the Ishwara can come in and become normal; or a special centre may be revealed or created overtopping and dominating the physical instrument, individual in fact of existence, but impersonal in... division up to the point at which separative Mind enters into Overmind and becomes a part of its action; it can unite individual mind with cosmic mind on its highest plane, equate individual self with cosmic self and give to the nature an action of universality; but it cannot lead Mind beyond itself, and in this world of original Inconscience it cannot dynamise the Transcendence: for it is the supermind alone ...
... through renunciation of ego and desire and personal initiation and the surrender of the being to the cosmic Self or to the universal Shakti; it can come in the Yoga of knowledge by the cessation of thought, the silence of the mind, the opening of the whole being to the cosmic Consciousness, to the cosmic Self, the cosmic Dynamis or to the supreme Reality; it can come in the Yoga of devotion by the surrender ...
... disappear in impersonality or fuse into a larger I: it must fuse into the wider cosmic "I" which comprehends all these smaller selves or the transcendent of which even the cosmic self is a diminished image. But this cosmic self is spiritual in essence and in experience; it must not be confused with the collective existence, with any group soul or the life and body of a human society or even of all ...
... body out of cosmic matter. For the soul there are three realisations—(1) the realisation of the psychic being and consciousness as the divine element in the evolution, (2) the realisation of the cosmic Self which is one in all, (3) the realisation of the supreme Divine from which both individual and cosmos have come and of the individual being (Jivatma) as an eternal portion of the Divine. Foundations... experience; it impartially supports them but does not seem to originate them at all, rather to stand back detached or unconcerned, udāsīna . The other aspect is dynamic and that is experienced as a cosmic Self or Spirit which not only supports but originates and contains the whole cosmic action—not only that part of it which concerns our physical selves but also all that is beyond it, this world and all ...
... impersonal identification and sympathy. But with a strong influence or full action of the Overmind a very integral sense of governance, a complete supporting or overruling presence and direction of the cosmic Self or the Ishwara an come in and become normal; or a special centre may be revealed or created overtopping and dominating the physical instrument, individual in fact of existence, but impersonal in... division up to the point at which separative Mind enters into Overmind and becomes a part of its action; it can unite individual mind with cosmic mind on its highest plane, equate individual self with cosmic self and give to the nature an action of universality; but it cannot lead Mind beyond itself, and in this world of original Inconscience it cannot dynamise the Transcendence: for it is the Supermind alone ...
... realisation of the soul is the indispensable first step in Sri Aurobindo's Yoga, difficult and arduous as it is. But he bids us ascend further. The second step is the realisation of the universal or cosmic Self which is one in all and the perception of the One and Divine infinitely everywhere, 'sarvam khalvidam brahma', verily, all this that is is the Brahman. And still there is a third and final step:... behind events in the world there is always a mass of invisible forces at work unknown to the outward minds of men, and by Yoga, (by going inward and establishing a conscious connection with the cosmic Self and Force and forces) one can become conscious of these forces, intervene consciously in the play, to some extent at least determine things in the result of the play.' Besides, there were two ...
... depicted on the walls there and were as it were the background. The gods who were there were endeavouring to ascend "to the abiding and eternal in their climb." These gods were "executive figures of Cosmic self" and they came from the Infinite Sat-Chit and Ananda—infinite Being,—consciousness—and delight—"the triune being who is all and one" "And yet is no one but himself apart". Savitri knew... Universal did not prevent her from being an individual because even that individuality was a "measureless point". "All contraries were true in one huge spirit. "An individual, one with cosmic self In the heart of the Transcendent's miracle Her spirit saw the world as living God; "It saw the One and knew that all was He. "All Nature's happenings were events in her: ...
... consciousness and alter it, transform it, if you like; one can realise the Divine everywhere, the Self in all and all in the Self, the universal śakti doing all things; one can feel merged in the cosmic Self or fall of ecstatic bhakti or ānanda. But one may and usually does still go on in the outer parts of Nature thinking with the intellect or at best the intuitive mind, willing with a mental will... spiritual life—and yet remain untransformed in his nature. "One can realise the Self in all and all in the Self"; "one can realise the universal śakti doing all things"; "one can feel merged in the cosmic Self", and yet, paradoxical as it may sound, none of these realisations, not even the sum-total of them, will constitute the transformation Sri Aurobindo holds up before us as the highest object of spiritual ...
... and an infinite. But the first of these two movements, the awakening to our inner realities, imposes itself as the prior necessity because it is by this inward self-finding that the second—the cosmic self-finding—can become entirely possible: we have to go into our inner being and learn to live in it and from it; the outer mind and life and body must become for us only an antechamber. All that we... around it. A point comes where it can break through the separation altogether, unite, identify itself with cosmic being, feel itself universal, one with all existence. In this freedom of entry into cosmic self and cosmic nature there is a great liberation of the individual being; it puts on a cosmic consciousness, becomes the universal individual. Its first result, when it is complete, is the realisation... aware of this play of cosmic forces. But although the knowledge is then more complete, the dynamisation of this knowledge can only be partial; for while a fundamental or static unification with the cosmic self is possible, the active dynamic unification with cosmic Nature must be incomplete. On the level of mind and life, even with the loss of the sense of a separate self-existence, the energisms must ...
... the Self in the waking life as well as in meditation. I think Ramatirtha's realisations were more mental than any thing else. He had opening of the higher mind and a realisation there of the cosmic Self, but I find no evidence of a transformed mind and vital; that transformation is not a result of or object of the Yoga of Knowledge. The realisation of the Yoga of Knowledge is when one feels that... nature. What the psychic realisation does bring is a psychic change of the nature purifying it and turning it altogether towards the Divine. After that or along with it comes the realisation of the cosmic Self. It is these two things that the old Yogas encompassed and through them they passed to Moksha, Nirvana or the departure into some kind of celestial transcendence. The Yoga practised here includes... overwhelming both questioner and question in its divine stillness." 5 What do you think, from this, the Overself of the Maharshi is? Is it the Antaratman leading to or widening into the Cosmic Self or is it the silent Self of the Jnanis, the traditional Atman, realised directly? [ Sri Aurobindo did not immediately answer this question, posed on 4 March 1937. The correspondent sent two reminders ...
... becoming and manifestation of the power of the World-Mother. In this consciousness he would live and act in an entire transcendent freedom, a complete joy of the spirit, an entire identity with the cosmic self and a spontaneous sympathy with all in the universe. All beings would be to him his own selves, all ways and powers of consciousness would be felt as the ways and powers of his own universality.... but fully dynamic and acting in the creative light and power of the Transcendence, the supramental light, the truth light, ṛtaṁ jyotiḥ , would have that power. For there would be a unity with the cosmic self, but not a bondage to the Ignorance of cosmic Nature in its lower formulation; there would on the contrary be a power to act in the light of the Truth on that Ignorance. A large universality of ... and, if ego has to disappear in a transcendental or universal Consciousness, personal life and action must cease; for, the individual disappearing, there can only be an impersonal consciousness, a cosmic self: but if the individual is altogether extinguished, no further question of personality or responsibility or ethical perfection can arise. According to another line of ideas the spiritual person remains ...
... all that we see, hear, experience. We become aware of a cosmic Consciousness which is the secret of the cosmic Energy, a cosmic Self or Spirit, the cosmic Divine, the universal Godhead. But by Yoga we become aware also that our own Self or true being is one with the cosmic Self and Spirit, our nature a play of the cosmic Nature; the wall between ourselves and the Page 330 universe begins... manifestation of and in that one Supreme Existence. This then is the Truth or Reality to which we arrive by Yoga, a one and supreme Being or Existence and Power of Being which manifests as a cosmic Self or Spirit and a cosmic Energy or Nature and in that again as our own self or spirit which becomes aware of itself as an individual being and nature. Union: The Aim of Yoga 118 It is the ...
... concentrating centuries of development, here is an oecumenical poem, the inner epic of Man, its "harmonic order of the self s vastitudes," "the structured visions of the cosmic Self." This many-levelled order and exploration of the cosmic Self is the poem's own milieu, and its free gift to all who are able or willing to claim it. Like his own Aswapati, the poet is our Representative Man. Sometimes "one... self That lives within us by ourselves unseen. 35 Drawing the harmony of higher spheres, Sri Aurobindo has recovered for us the joy and the knowledge, the unbounded experience of the cosmic self that lives within us, by ourselves unseen. He has established poetry where it belongs — in the self. Thus he is a poet per se, poet of poets. Sri Aurobindo had once said that he had been ...
... emotional sympathy, mental concepts, analogy with his own movements, inference. In yoga at a certain point this limitation breaks down, the consciousness enlarges itself, becomes directly aware of the Cosmic Self and knows the individual self to be one with it; of the Cosmic Energy and meets directly the action of the cosmic forces; of the cosmic mind, life, matter and feels first a contact of its individual... experience of it or an increasing contact with the cosmic Consciousness is a normal part of yoga. Letters on Yoga, pp. 1604-05 When one has the cosmic consciousness, one can feel the cosmic Self as one's own self, one can feel one with other beings in the cosmos, one can feel all the forces of Nature as moving in oneself, all selves as one's own self. Letters on Yoga, p. 1071 ... unity of mind with the cosmic Mind, of life with the cosmic Life, of body and physical consciousness with the cosmic material Energy and its substance. Again, there may be a realisation of the Cosmic Self which is not followed by the realisation of the dynamic universal oneness. Or, on the contrary, there may be some dynamic universalising of consciousness without the experience of the free static ...
... nature. What the psychic realisation does bring is a psychic change of the nature purifying it and turning it altogether towards the Divine. After that or along with it comes the realisation of the cosmic Self. It is these two things that the old Yogas encompassed and through them they passed to Moksha, Nirvana or the departure into some kind of celestial transcendence. The Yoga practised here includes... descend from there if He wants to do so. Swami Ramatirtha I think Ramatirtha's realisations were more mental than anything else. He had opening of the higher mind and a realisation there of the cosmic Self, but I find no evidence of a transformed mind and vital; that transformation is not a result or object of the Yoga of Knowledge. The realisation of the Yoga of Knowledge is when one feels that one ...
... enlarging knowledge, adding experience to experience till all the limitation disappears. The Transcendent, Cosmic and Individual Divine The Divine has three aspects for us: 1) It is the Cosmic Self and Spirit that is in and behind all things and beings, from which and in which all is manifested in the universe—although it is now a manifestation in the Ignorance. 2) It is the Spirit and Master... formula—if not from the unmanifest Transcendence, which I must reach and realise? I have to bring it into the cosmic formula and, if so, I must realise the cosmic Divine and become conscious of the cosmic self and the cosmic forces. But I have to embody it here,—otherwise it is left as an influence only and not a thing fixed in the physical world—and it is through the Divine in the individual alone that ...
... consciousness in which one is aware of the whole universe as one with oneself and to live in that. One has at the same time to be aware—it becomes possible when one lives in the cosmic consciousness, cosmic Self and cosmic Nature,—of the different beings in oneself, psychic, mental, vital, physical, and then there appears also the central being which stands above all of them and is the source of all the... come down in it and progressively replace the old things. They must indeed occupy not only head and heart but the whole body. The Self Experienced on Various Planes It is probably the true Cosmic Self or spirit with its cosmic consciousness and power that you feel on a plane above the ordinary mind or vital or physical—what plane is not as yet clear—for what you describe is common to this Self ...
... material front of the universe: that is the field of occultism, if we take the word in its widest significance. He must know also the hidden Power or Powers that control the world: if there is a Cosmic Self or Spirit or a Creator, he must be able to enter into relation with It or Him and be able to remain in whatever contact or communion is possible, get into some kind of tune with the master Beings... his human instruments of Nature. The largest formulation of this spiritual change and achievement is a total liberation of soul, mind, heart and action, a casting of them all into the sense of the cosmic Self and the Divine Reality. 3 The spiritual evolution of the individual has then found its way and thrown up its range of Himalayan eminences and its peaks of highest nature. Beyond this height and ...
... body. As soon as the limits of the ego begin to fade, we see how that veil is constituted and detect the action of cosmic Nature in us, and in or behind cosmic Nature we sense the presence of the cosmic Self and the dynamis of the world-pervading Ishwara. The Master of the instrument stands behind all this working, and even within the working there is his touch and the drive of a great guiding or disposing... towards a yet unrealised oneness. Yet no supreme infallible Divine Will seems to be there, only a widely deployed Cosmic Energy or a mechanical executive Process, Prakriti. This is one side of the cosmic Self; the other presents itself as a universal Divine, one in being, multiple in personality and power, who conveys to us, when we enter into the consciousness of his universal forces, a sense of infinite ...
... of the authentic soul behind, a principle of that soul's manifestation. This soul in turn is a manifestation and vehicle of the eternal Spirit whose expression in time is the whole universe. The Cosmic Self or "Virat", as the Rishis called it, acting through its particularised representative, the soul, is the true source and support of the inner life-idea of the collective Page 16 being... in several respects but have a basic similarity India and China strike the historian as nations that can be said to have lived from remote antiquity onward with a general touch on this infinite Cosmic Self. The sense of Page 17 Atman, the sense of Tao meet us throughout. Not that there have been no counter-currents, but, by and large, the inmost universal Reality has been felt by them ...
... accepted and settles down as the verdict of posterity; in Tagore's phrase it is the universal man, viśva mānava, or rather something universal using the general mind of man, we might say the Cosmic Self in the race that fixes the value of its own works. In regard to the great names in literature this final verdict seems to have in it something of the absolute, — so far as anything can be that... essential character is perhaps that there is something behind of which I have already spoken and which comes not primarily from the mind or the vital emotion or the physical seeing but from the cosmic self and its consciousness standing behind them all and things then tend to be seen not as the mind or heart or body sees them but as this greater consciousness feels or sees or answers to them. In ...
... consciousness, Grammared the hidden rhythms of Nature's dance, Critiqued the plot of the drama of the worlds, Made figure and number a key to all that is: The psycho-analysis of cosmic Self 1 Savitri, p. 56. 2 Ibid., p. 175. ' Ibid., pp. 231 -32. Page 224 Was traced, its secrets hunted down, and read The unknown pathology of the Unique... consciousness, Grammared the hidden rhythms of Nature's dance, Critiqued the plot of the drama of the worlds, Made figure and number a key to all that is: The psycho-analysis of cosmic Self Was traced, its secret hunted down, and read The unknown pathology of the Unique. Assessed was the system of the probable, The hazard of fleeing possibilities, To account ...
... supports them but does not seem to originate them at all, rather to stand back detached or unconcerned, uddsīna. The other aspect is dynamic and that is Page 119 experienced as a cosmic Self or Spirit which not only supports but originates and contains the whole cosmic action — not only that part of it which concerns our physical selves but also all that is beyond it — this world and... The ego must either disappear in impersonality or fuse into a larger I: it must fuse into the wider cosmic 'I' which comprehends all these smaller selves or the transcendent of which even the cosmic self is a diminished image. The Synthesis of Yoga, pp. 341-43 The ego-sense serves to limit, separate and sharply differentiate, to make the most of the individual form and it is there because ...
... the ego- creation ceases to exist for it, or exists only as a fleeting panorama of phantom forms. The liberated individual loses the very principle of individuation and retains no centre of his cosmic self-expression in the world,—he dissolves in the Eternal by the disappearance of the individualising ego or Avidyâ. The other theory considers the ego as a temporary, teleological construction of the... act as a strong lever of ascent. The individual consciousness, breaking out of the ego-bounds, will soar and expand till it realises the Atman, the individual-universal Self, or Vishwâtman, the Cosmic Self. This widening may be felt in the beginning by the ego as a mortal wrench, w a stunning and disintegrating shock. It is this shock, this dazed sense of self-loss that makes the ego associate Page ...
... The Cosmic Spirit . 15 October 1939, revised 5 November. Two hand-written manuscripts, the first entitled "Cosmic Consciousness", revised 722 Page 721 to "Cosmic Self". Self . 15 October 1939. Three handwritten manuscripts, the first entitled "Liberty". Omnipresence . 17 October 1939. Three handwritten manuscripts, the first two entitled ...
... universe in touch with something transcendent of world-experience. All these states are useful to the soul in its progress, but they are not the universal consciousness. When a man lives in the cosmic self, he necessarily embraces the life of the world and his attitude towards that world struggling upward from the egoistic state must be one of compassion, of love or of helpfulness. The Buddhists held ...
... third Law of Life. This strife again has to divinise itself and become the clasp of Love. Until then Death, Desire and Strife are and must be the triple mask of the divine Life-principle in its cosmic self-affirmation. Page 473 ...
... 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 of our eternal becoming in Time and knowledge only of the one life present to our memory; an ignorance of our larger and complex being in ...
... rendered possible by self-division, by bheda, by dwaita, by the false conception in the soul of itself as not one, but many, by Avidya therefore, by Maya, a great original sin of Ignorance, a mighty cosmic self-deception. Where there are many, relation and action are possible; where there is one, there can be no relation and therefore no action. Atman or Soul is one, therefore relationless and actionless ...
... material front of the universe: that is the field of occultism, if we take the word in its widest significance. He must know also the hidden Power or Powers that control the world: if there is a Cosmic Self or Spirit or a Creator, he must be able to enter into relation with It or Him and be able to remain in whatever contact or communion is possible, get into 2. Social and Political Thought ...
... Supermind, compacted of its creative light of total knowledge, infinite power, immortal bliss. But the ancients did not realise that the earthly evolution is not meant only to release the being into the Cosmic Self and into ever more deep, ever more high poises of consciousness and into some eternity beyond birth and death but also to bring into earth-terms the dynamic modes of the widths, the depths and the ...
... earthly life gets transformed into a divine life. He is a protagonist of not only the Ascent but also of the Descent: he achieves not only "an individual victory" over the "structured visions of the cosmic Self' 6 but also an universal realisation so that a new path is laid for all who aspire to ascend into the Supramental Consciousness. In his ascent of consciousness he observes that the universe ...
... substance: the Mother of the Universe has fallen asleep in matter and it is She herself who is bom of earth as the divine soul in us. Hers is "the infant longing" reaching out in us towards her Cosmic Self. Sri Aurobindo now sets before us a dazzling vision of divine love incarnate. In all Savitri there is no more perfect poetry 3 Savitri, p. 2. Page 127 than the d ...
... the supramental realisation. The following quotations will speak more eloquently than any comment can do. “Mankind upon earth is one foremost self-expression of the universal Being in His cosmic self-unfolding; he expresses, under the conditions of the terrestrial world he inhabits, the mental power of the universal existence. All mankind is one in its nature, physical, vital, emotional, mental ...
... experience; it impartially supports them but does not seem to originate them at all, rather to stand back detached or unconcerned, udūsina. The other aspect is dynamic and that is experienced as a cosmic Self or Spirit which not only supports but originates and contains the whole cosmic action- not only that part of it which concerns our physical selves but also all that is beyond it—this world and all ...
... Spirit and both are powers of the Eternal. It is only so that can be explained the necessity for the growth of the individual and his discovery of himself as a condition for the discovery of the cosmic Self and Consciousness and of the supreme Reality. If we adopt this solution, this is the first result, the reality of the persistent individual; but from that first consequence the other result follows ...
... consciousness into an integral consciousness; he has to achieve mastery of his environment but also world-union and world-harmony; he has to realise his individuality but also to enlarge it into a cosmic self and a universal and spiritual delight of existence. A transformation, a chastening and correction of all that is obscure, erroneous and ignorant in his mentality, an ultimate arrival at a free and ...
... Divine and these distinct individual selves are portions of the Divine, that would be an intelligible (pantheistic) solution. Page 372 Only, it would be a Divine All or some kind of Cosmic Self or Spirit rather than the Absolute. For if there is an Absolute—which intellectually one is not bound to believe, except that something in the higher mind seems imperatively to ask for it or feel ...
... consciousness and alter it, transform it, if you like; one can realise the Divine everywhere, the Self in all and all in the Self, the universal Shakti doing all things; one can feel merged in the Cosmic Self or full of ecstatic bhakti or Ananda. But one may and usually does still go on in the outer active parts of Nature thinking with the intellect or at best Page 273 the intuitive mind, ...
... full unity of mind with the cosmic Mind, of life with the cosmic Life, of body and physical consciousness with the cosmic material Energy and its substance. Again there may be a realisation of the Cosmic Self which is not followed by the realisation of the dynamic universal oneness. Or on the contrary there may be some dynamic universalising of consciousness without the experience of the free static Self ...
... and idea of the Self, this is man's source and law of progress and the secret of his impulse towards perfection. Mankind upon earth is one foremost self-expression of the universal Being in His cosmic self-unfolding; he expresses, under the conditions of the terrestrial world he inhabits, the mental power of the universal existence. All mankind is one in its nature, physical, vital, emotional, mental ...
... they are at all a true reality, there is no place for any theory of Maya; there is no illusory creation. If they are partly real, partly unreal, the fault must lie in something wrong either in the cosmic self-awareness or in our own seeing of ourselves and the universe which produces an error of being, an error of knowledge, an error in the dynamis of existence. But that error can amount only to an ignorance ...
... existence. But the integral Yoga founds itself on a conception of the spiritual being as an omnipresent existence, the fullness of which comes not essentially by a transference to other worlds or a cosmic self-extinction, but by a growth out of what we now are phenomenally into the consciousness of the omnipresent reality which we always are in the essence of our being. It substitutes for the form of religious ...
... ourselves as Sachchidananda creating us and the world by the power of His divine Knowledge-Will, spiritual, supramental, truth-conscious, infinite. That is the real Being, Lord and Creator, who, as the Cosmic Self veiled in Mind and Life and Matter, has descended into that which we call the Inconscient and constitutes and directs its subconscient existence by His supramental Page 581 will and knowledge ...
... in it, joining the depths to the surface. There must grow up within us or there must manifest a consciousness more and more open to the deeper and the higher being, more and more laid bare to the cosmic Self and Power and to what comes down from the Transcendence, turned to a higher Peace, permeable to a greater light, force and ecstasy, a consciousness that exceeds the small personality and surpasses ...
... experience; it impartially supports them but does not seem to originate them at all, rather to stand back detached or unconcerned, ud ā sina. The other aspect is dynamic and that is experienced as a cosmic Self or Spirit which not only supports but originates and contains the whole cosmic action - not only that part of it which concerns our physical selves but also all that is beyond it - this world and ...
... separate being. Yet all the time most of what he is comes into him from the cosmic consciousness. But there is a wall of separative ignorance between. Once it breaks down he becomes aware of the cosmic Self, of the consciousness of the cosmic Nature, of the forces playing in it, etc. He feels all that as he now feels physical things and impacts. He finds it all to be one with his larger or universal ...
... behind visible events in the world there is always a mass of invisible forces at work unknown to the outward minds of men and by Yoga (by going inward and establishing a conscious connection with the cosmic Self and Force and forces) one can become conscious of these forces, intervene consciously in the play, to some extent at least determine things in the result of the play. All that has nothing to do with ...
... formula -- if not from the unmanifest Transcendence, which I must reach and realise? I have to bring it into the cosmic formula and, if so, I must realise the cosmic Divine and become conscious of the cosmic self and the cosmic forces. But I have to embody it here, -- otherwise it is left as an influence only and not a thing fixed in the physical world, and it is through the Divine in the individual alone ...
... material front of the universe: that is the field of occultism, if we take the word in its widest significance. He must know also the hidden Power or Powers that control the world: if there is a Cosmic Self or Spirit or a Creator, he must be able to enter into relation with It or Him and be able to remain in whatever contact or communion is possible, get into some kind of tune with the master Beings ...
... essential character is perhaps that there is something behind of which I have already spoken and which comes not primarily from the mind or the vital emotion or the physical seeing but from the cosmic self and its consciousness standing behind them all and things then tend to be seen not as the mind or heart or body sees them but as this greater consciousness feels or sees or answers to them. In ...
... , compacted of its creative light of total knowledge, infinite power, immortal bliss. But the ancients did not realise that the earthly evolution is not meant only to release the being into the Cosmic Self and into ever more deep, ever more high poises of consciousness and into some eternity beyond birth and death but also to bring into earth-terms the dynamic modes of the widths, the depths and the ...
... of Sachchidananda. In other words, we find that substance in its ascension bases itself upon each of these principles and makes itself successively a characteristic vehicle for the dominating cosmic self-expression of each in their ascending series." 1 "There are different planes of substance, gross, subtle and more subtle going back to what is called causal (Karana) substance. What is ...
... visible events in the world there is always a mass of invisible forces at work unknown to the outward minds of men, and by Yoga, (by going inward and establishing a conscious connection with the cosmic Self and Force and forces) one can become conscious of these forces, intervene consciously in the play, to some extent at least. determine things in the result of the play. All that has nothing to do ...
... not the Presence felt be that of the Soul in everything? SRI AUROBINDO: The word "soul" brings in the suggestion of something individual. But we can speak also of the World-Soul which is the Cosmic Self . PURANI: Can one perceive the Presence without the form? SRI AUROBINDO: Yes. NIRODBARAN: In using the flower and smell analogy I meant whether the Presence, when one feels it, is impersonal ...
... Transcendent. It is only so that can be explained the necessity for the growth of the individual and his discovery of Page 146 himself as a condition for the discovery of the Cosmic Self and Consciousness and of the supreme Reality. Thus the world is real, the individual is real, and the manifestation is real and not illusory without any purpose behind it. There is a great purpose ...
... dice-throw. All realities and all aspects and all semblances are the Brahman; Brahman is the Absolute, the transcendent and incommunicable, the Supracosmic Existence that sustains the cosmos, the Cosmic Self that upholds all beings, but It is too the self of each individual: the soul or psychic entity is an eternal portion of the Ishwara; it is his supreme Nature or Consciousness-Force that has become ...
... integral consciousness. He has to achieve mastery of his environment, but also world Page 14 union and world harmony. He has to realize his individuality, but also to enlarge into a cosmic self and a universal and process of a transformation, a chastening and correction of all that is obscure, erroneous and ignorant in his mentality, an ultimate arrival at a free and wide harmony and l ...
... not only contain, but also manifest in action. The vision of the Mother doing sadhana in us begins to be clear as we get liberated more and more from the ego's bondage into the cosmic self. Then the Mother appears like an infinite Being holding us in herself like the blood-cells in a body and feeding us with her consciousness, force and bliss and love. In 1933 Sri ...
... overmental consciousness, one begins to have, Page 60 according to Sri Aurobindo, a very integral sense of governance, a complete supporting or over-ruling presence and direction of the cosmic Self or Ishwara. In the boundless largeness of the overmind, not only the separate ego but all sense of individuality, even of a subordinated or instrumental individuality, may entirely disappear. Some ...
... person, the central being, and life is turned towards the fulfillment of the Divine in terrestrial existence. As a result, our spirit, our self rises not only into an inner identity with some wide cosmic Self but into some contact with that which is beyond, though aware of and dominant over the action of the universe. It is then that there comes about a real and effective and total integralisation. It ...
... above is needed which can give man the possession of his self in its universality and transcendence. It is possible that the psychic being as the true individual, can choose to be static to the cosmic Self and return to the Silent Divine—and merge in love and rapture. But Sri Aurobindo says that more is possible : the exposition that is given is in terms of our mental consciousness in which ...
... identify himself with that Nameless. It was something which thought could not grasp, and will could not touch. All the instruments of his nature Which "Nescience builds collapsing failed." Even the cosmic Self fainted in this vastness and it was such that "The separate self must melt or be reborn Into a Truth beyond the mind's appeal." All names and forms completely disappeared and ...
... plane—say, that of the Higher Mind or the Illumined Mind—because, "there is something behind...which comes not primarily from the mind or the vital emotions or the physical seeing but from the cosmic self and its consciousness standing behind them all." 53 It is not only Claudio speaking but all frightened humanity recoiling helplessly at the very thought of the approach of the grim Spectre; ...
... into the inconscient Deep. All I had won that the mind can win of the Word and the wordless, Knowledge sun-bright for ever and the spiritual crown of endeavour, Share in the thoughts of the cosmic Self and its orders to Nature, Cup of its nectar of bliss, dreams on the breast of its peace. Page 681 ...
... self-aware existence of the Divine. In that lesser truth we have our relations of difference between us and him and all these other living or inanimate powers of the Eternal and our dealings with his cosmic self in the nature of the universe. These relations are other than the supracosmic truth, they are derivative creations of a certain power of consciousness of the spirit, and because they are other and ...
... to good and light; the Titans, sons of darkness, seek to pierce them with ignorance Page 75 and evil. 3 Behind the gods is the Master-Consciousness of which they are the positive cosmic self-representations. The other entity which represents the Brahman in the cosmos is the self of the living and thinking creature, man. This self also is not an external mask; it is not form of the ...
... will develop it. I do not understand why it should be insulting to speak always of the cosmic consciousness and the necessity of its settling down. I mean by it the living in the sense of the cosmic Self and the experience of the cosmic forces. A certain number here have contact with that, very few have it as a constant realisation, none have it perfected and fixed in all their being. As for going ...
... inner consciousness and alter it, transform it, if you like, one can realise the Divine everywhere, the Self, the universal Shakti Page 141 doing all things, one can feel merged in the Cosmic Self or full of ecstatic bhakti or Ananda, but that need not transform the instrumental being. One can go on thinking with the intellect, willing with the mental will, feeling joy and sorrow on the vital ...
... I felt all to be within me and this "me" was something wider than I as a man. Page 290 To have that is very important—to get into something wider than the I as a man—into one's own cosmic Self and universal consciousness—in the Mother. ...
... rational and verifiable by inner experience, and it imposes itself if we admit the supraphysical and do not cabin ourselves in the acceptation of material being as the only reality. As there is a cosmic Self and Spirit pervading and upholding the universe and its beings, so too there is a cosmic Force that moves all things, and on this original cosmic Force depend and act many cosmic Forces that are ...
... has begun from an involution of the spiritual truth of things in what seems to be its opposite. Spiritual experience tells us that there is a Reality which supports and pervades all things as the Cosmic Self and Spirit, can be discovered by the individual even here in the terrestrial embodiment as his own self and spirit, and is, at its summits and in its essence, an infinite and eternal self-existent ...
... lines; their appeal does not arise from the story but would be the same anywhere and in any context. We have passed from Page 64 the particular to the universal, to a voice from the cosmic self, to a poignant reaction of the soul of man and not of Hamlet alone to the pain and sorrow of this world and its longing for some unknown felicity beyond. Virgil's O passi graviora, dabit deus ...
... Fate, although the tree has no knowledge and control of its own growth; but the evolution Page 715 & the form of the tree evolved are merely manifestations of the divine conception. The Cosmic Self-Consciousness knows itself in the form of a Tree & that vijnána or typal idea is manifested by the sure action of the nature or swabhava attached to the conception. This sureness of self-fulfilment ...
... of the higher planes (intuition, illumined or higher mind); something of it can be thrown by reflection even into the liberated mind and vital—I mean when there comes into them the sense of the cosmic Self, the cosmic Mind and vital etc. and they are no longer shut up within individual limits. 9 July 1934 It appears that Thompson, the English Sannyasi, told Jaswant that Harin's poetry was all ...
... essential character is perhaps that there is something behind of which I have already spoken and which comes not primarily from the mind or the vital emotion or the physical seeing but from the cosmic self and its consciousness standing behind them all and things then tend to be seen not as the mind or heart or body sees them but as this greater consciousness feels or sees or answers to them. In the ...
... finally accepted and settles down as the verdict of posterity; in Tagore's phrase it is the universal man, viśva mānava , or rather something universal using the general mind of man, we might say the Cosmic Self in the race that fixes the value of its own works. In regard to the great names in literature this final verdict seems to have in it something of the absolute,—so far as anything can be that in a ...
... conscious Nature. We are unaware of it because we are shut up in our outer physical selves. By the inner awakening and the opening above we become aware of this cosmic consciousness, cosmic Nature and cosmic Self and its movements; our consciousness can widen and become one with it. The forces of universal Nature are always working on us without our knowing how they act or being able to get any general control ...
... feels his oneness with the universal but at the same time his central separateness as a portion of the Divine. The individual Self is usually described as a portion of the Transcendent and cosmic Self—in the higher and subtler ranges of the consciousness it knows itself as that, but in the lower where the consciousness is more and more clouded it identifies itself with surface forms of personality ...
... are being prepared with a minor action on other parts of the body. It is a matter of time and perseverance for the way to be entirely open. The experience you feel is that of the Atman, the cosmic Self supporting the cosmic consciousness—not yet clear but in its first impression. When the consciousness goes down from that condition, it brings something of it into the vital and physical consciousness ...
... descent of the higher Consciousness into the lower planes. The lower consciousness rises to meet the higher consciousness—when it joins there is the sense of unity and the feeling of the one cosmic Self with Ananda and Peace or both as the result. This is called the ascent of the lower consciousness—it cannot remain all the time but it can become more and more frequent until the descent of the higher ...
... itself and not the action of a unified self. It is only if one enters into the Cosmic Consciousness that one begins to see the forces at work and the lines on which they work and get a glimpse of the Cosmic Self and the Cosmic Mind and Will. Everything here is not perfect, but all works out the cosmic Will in the course of the ages. Page 283 Opening to the Cosmic Mind What is happening ...
... heart. Above the higher mind these two truths become one. If one realises the silent Atman above, there is no danger, but there is also no transformation, only Moksha, Nirvana. If one realises the cosmic self, dynamic and active, then one realises all as the Self, all as myself, that self as the Divine, etc. This is all true; but the danger is of the ego catching hold of the "my" in that conception ...
... is thenceforth no longer a little rolling wave on the surface, but interpenetrant if not coincident with the cosmic life. Our spirit, our self rises not only into an inner identity with some wide cosmic Self but into Page 182 some contact with that which is beyond, though aware of and dominant over the action of the universe. It is thus by an integralisation of our divided being that the ...
... phenomenal division of consciousness, an effectual Ignorance in which the Many, the individuals, cease to become aware of the eternal self-existent Oneness and are oblivious of the oneness of the cosmic Self in which and by which they live, move and have their being. But, by force of the secret Unity, the soul in becoming is urged by its own unseen reality and by the occult pressure of evolutionary Nature ...
... superior spirit ranges. There is also the reaching out of mind to exceed the personal ego limitation, to see things in a certain impersonality and universality. Impersonality is the first character of cosmic self; universality, non-limitation by the single or limiting point of view, is the character of cosmic perception and knowledge: this tendency is therefore a widening, however rudimentary, of these restricted ...
... clasp of strife. Still, strife is the necessary and salutary beginning. Death, Desire and Strife are the trinity of divided living, the triple mask of the divine Life-principle in its first essay of cosmic self-affirmation. Page 209 ...
... triplicity of Sachchidananda. In other words, we find that substance in its ascension bases itself upon each of these principles and makes itself successively a characteristic vehicle for the dominating cosmic self-expression of each in their ascending series. Here in the material world everything is founded upon the Page 269 formula of material substance. Sense, Life, Thought found themselves ...
... pure Self, absolute Existence or absolute Non-being, three poises of the same eternal Reality. But between the movement of universal Nature and this transcendent Existence, possessor of the one and cosmic self of the other, is the cosmic consciousness, the universal Purusha of whom all Nature is the Prakriti or active conscious Force. We can arrive at that, become that whether by breaking the walls of ...
... The Yoga of Integral Knowledge The Synthesis of Yoga Chapter X The Realisation of the Cosmic Self Our first imperative aim when we draw back from mind, life, body and all else that is not our eternal being, is to get rid of the false idea of self by which we identify ourselves with the lower existence and can realise only our apparent being as perishable ...
... consciousness and alter it, transform it, if you like; one can realise the Divine everywhere, the Self in all and all in the Self, the universal Shakti doing all things; one can feel merged in the Cosmic Self or full of ecstatic bhakti or Ananda. But one may and usually does still go on in the outer parts of nature thinking with the intellect or at best the intuitive mind, willing with a mental will, ...
... of a super-organism is only a projection of the authentic soul-principle behind, which is meant to serve as a vehicle of the eternal Spirit whose manifestation in time is the whole universe. The cosmic Self or Virat, as the Rishis called it, acting through its particularised representative, the soul-principle, is the true source and support of the inner life-idea of the collective being, as it is of ...
... self-created opposite. The Omniscient has plunged itself into Nescience, the All-Conscious into Inconscience, the All-Wise into perpetual Ignorance. The Omnipotent has formulated itself in a vast cosmic self-driven Inertia that by disintegration creates; the Infinite is self-expressed here in a boundless fragmentation; the All-Blissful has put on a huge insensibility out of which it struggles by pain ...
... distances of space and time! Sri Aurobindo's Comment "That is perfect—it is all of one piece, an exceedingly fine poem expressing with revelatory images the consciousness of the cosmic Self into which one enters by breaking the walls of individual limitation. Higher Mind, touched with Illumined Mind, except lines 3,4, 8, 9 which are more of the Illumined Mind itself." Asked ...
... energy .” 11 This was written before the formulation of the theory of quantum mechanics. “Spiritual experience tells us that there is a Reality which supports and pervades all things as the Cosmic Self and Spirit, can be discovered by the individual even here in the terrestrial embodiment as his own self and spirit, and is, at its summits and in its essence, and infinite and eternal Being, Con ...
... all aspects and all semblances are the supreme Brahman, the Absolute. In fact, Brahman is at once the Transcendent and incommunicable, the supracosmic Existence that sustains the cosmos, the Cosmic Self that pervades all things, but also the self of each individual and can be discovered by the individual even here in the terrestrial embodiment. But this primary, ultimate and eternal Existence ...
... letter written to Amal Kiran. We shall first briefly summarise these in the following. 45 One significant character of the Overmind Poetry is that there is something behind it which comes from the cosmic self that puts us also in direct contact with that greater consciousness. There is a wide and happy globality in it which luminously comprehends the play of multiplicity in the creative delight of ...
... consciousness, Grammared the hidden rhythms of Nature's dance, Critiqued the plot of the drama of the worlds, Made figure and number a key to all that is: The psycho-analysis of cosmic Self Was traced, its secrets hunted down, and read The unknown pathology of the Unique. 142 In the fourth line in the above quotation we get an image which is 139 p. 231. ...
... massive stone of Matter's trance. 48 There, inside, she ...found herself amid great figures of gods Conscious in stone and living without breath... Executive figures of the cosmic self, World-symbols of immutable potency. 49 Deep in her consciousness, through an inner identification, She felt herself made one with all she saw. 50 It was a re-realisation ...
... planes,—the Higher Mind, Illumined Mind, Intuition, and Overmind,—Sri Aurobindo draws our attention towards the fact that its essential character is in the rhythm and the language that come from some cosmic self rather than from the mind or the vital emotion. There is in it always a largeness of the One and the Infinite which itself may not be the subject-matter of the poem; what we have is some unmistakable ...
... it. A point comes where it can break through the separation altogether, unite, identify itself with cosmic being, feel itself universal, one with all existence. In this freedom of entry into cosmic self and cosmic nature there is a great liberation of the individual being; it puts on a cosmic consciousness, becomes the universal individual. Its first result, when it is complete, is the realisation ...
... consciousness and alter it, transform it, if you like; one can realise the Divine everywhere, the Self in all and all in the Self, the universal Shakti doing all things; one can feel merged in the Cosmic Self or full of ecstatic bhakti or Ananda. But one may and usually does still go on in the outer parts of Nature thinking with the intellect or at best the intuitive mind, willing with a mental will ...
... consciousness, Grammared the hidden rhythms of Nature's dance, Critiqued the plot of the drama of the worlds, Made figure and number a key to all that is: The psycho-analysis of cosmic Self Was traced, its secrets hunted down, and read The unknown pathology of the Unique. 59 Aswapati in his ascent now enters the realm of the kings of thought. Theirs is an "all- ...
... consciousness, Grammared the hidden rhythms of Nature's dance, Critiqued the plot of the drama of the worlds, Made figure and number a key to all that is: The psycho-analysis of cosmic Self Was traced, its secrets hunted down, and read The unknown pathology of the Unique. 35 "They" are the world-creators, here called by Sri Aurobindo "a subtle archangel race", and called ...
... perceived by even the spiritualised mind or heart as exclusive of each other and therefore capable of being experienced only separately are perceived simultaneously. An individual, one with cosmic self In the heart of the Transcendent's miracle And the secret of World-personality Was the creator and the lord of all. Mind, Life and Body are not opposites of the Spirit but fields ...
... distances of space and time! SRI AUROBINDO'S COMMENT That is perfect—it is all of one piece, an exceedingly fine poem expressing with revelatory images the consciousness of the cosmic Self into which one enters by breaking the walls of individual limitation. Higher Mind, touched with Illumined Mind, except lines 3, 4, 8, 9 which are more of the illumined Mind itself." Asked what ...
... laws; liberation of the spirit is followed by the liberation of nature, and there are achievements of total liberation of soul, mind, heart and action, a casting of them all into the sense of the Cosmic Self and the Divine Reality. The history of spiritual evolution has witnessed even the higher ranges of Himalayan eminences and peaks of highest nature. And beyond these heights, the paths have ...
... and there are also relations of differences between the Divine and all the other living or inanimate powers of the Eternal, and there are also relations in the dealings of the individual with the cosmic self in the nature of the universe. In philosophical terms, these relations are other than those of the supra- cosmic truth; they are derivative creations of a certain power of consciousness of the spirit ...
... liberation and perfection. It founds itself on a conception of the spiritual being as an omnipresent existence, the fullness of which comes not essentially by a transference to other worlds or a cosmic self-extinction, but by a growth out of what we now are phenomenally into the consciousness of the omnipresent reality which we always are in the essence of our being. To open oneself to the supracosmic ...
... laws; liberation of the spirit is followed by the liberation of nature, and there are achievements of total liberation of soul, mind, heart and action, a casting of them all into the sense of the Cosmic Self and the Divine Reality. The history of spiritual evolution has witnessed even the higher ranges of Himalayan eminences and peaks of highest nature. And beyond these heights, the paths have been ...
... liberation and perfection. It founds itself on a conception of the spiritual being, as an omnipresent existence, the fullness of which comes not essentially by a transcendence to other words or a cosmic self-extinction, but by a growth out of what we now are phenomenally into the consciousness of the omnipresent reality which we always are in the essence of our being. To open oneself to the supracosmic ...
... Brahman as at once and together the Knowledge and the Ignorance, to attain to the supreme status at once by the Becoming and Non-Becoming, to relate together realisation of the transcendent and the Cosmic Self, to achieve foundation in the supramundane and a self-aware manifestation in the mundane, is the integral knowledge; that is the possession of immortality. It is this whole consciousness with its ...
... consciousness. At the same time, he is obliged to achieve mastery over his environment, but also world-union and world-harmony. He has to realize his individuality but also to enlarge himself into a cosmic self and undergo a process of a transformation, a chastening and correction of all that is obscure, erroneous and ignorant in his mentality, so as to arrive at a free and wide harmony and luminosity ...
... consciousness into an integral consciousness; he has to achieve mastery of his environment but also world-union and world-harmony; he has to realise his individuality but also to enlarge it into a cosmic self and a universal and spiritual delight of existence. A transformation, a chastening and correction of all that is obscure, erroneous and ignorant in his mentality, an ultimate arrival at a ...
... concept of Evolution The Indian concept of evolution is based on the following: Spiritual experience tells us that there is a Reality which supports and pervades all things as the Cosmic Self and Spirit, can be discovered by the individual even here in the terrestrial embodiment as his own self and spirit, and is, at its summits and in its essence, an infinite and eternal self-existent ...
... generalisation; they can reduce to an algebraic formula or an equation in Tensor Calculus the mysterious and manifold workings in four-dimensional Space-Time; and they can psycho-analyse the Cosmic-self itself! These are the symbol Einsteins, Plancks, Rutherfords and Freuds who draw Necessity's logarithmic tables and derive "the calculus of Destiny". Their massive insight— and their monumental ...
... than the consciousness of the mere self. It is difficult as yet to characterise definitely what that thing is. It is the awakening of the self to something which is beyond itself-it is the cosmic self, the oversoul, the universal being; it is God, it is Turiya, it is satchid-ananda — in so many ways the thing has been sought to be envisaged and expressed. The consciousness of that ...
... Aurobindo sought, a fact he had so much difficulty impressing on his disciples, who remained stuck to the traditional notions of yoga: cosmic consciousness and so on: One can feel merged in the Cosmic Self or full of ecstatic Bhakti [love] or Ananda. But one may and usually does still go on in the outer parts of Nature thinking with the intellect or at best intuitive mind, willing with a mental will ...
... the pressure of an infinite on human life which will not allow it to remain too long in any formation." Life seeks the Absolute and not the rational. Reality is already there working in Life as Cosmic Self or Spirit and it can be discovered by the individual here. As its summit the Reality is the eternal and infinite Being. But what we actually see here is the Inconscient Energy, a void, out of ...
... his identity with it. He on himself takes vicariously all the suffering of mankind. He may not have any personal suffering as people speak of it, but the grief is there by his identity with the cosmic self: he receives all the grief of the human being, all the grief of humanity into himself, so vicariously there is always suffering within him, even if there is no personal cause for grief. The battle ...
... visible events in the world there is always a mass of invisible forces at work unknown to the outward minds of men, and by yoga, (by going inward and establishing a conscious connection with the Cosmic Self and Force and forces,) one can become conscious of these forces, intervene consciously in the play, and to some extent/at least determine things in the result of the play. 4 1 can agree only ...
... first manifestation of the Supreme, you get an imperfect idea of the Reality. You must take all the three poises together. Unless and until the One is known as the Individual Self of the One, the Cosmic Self of the All, and the Transcendent above with individual and the All you have not got the right perspective of the Truth-consciousness. Truth-consciousness is itself at Page 161 the ...
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