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15 result/s found for Eternal recurrence

... it might equally be reasoned that the eternal persistence or, if you will, the eternal recurrence of the manifestation in Time is a proof that the divine multiplicity is an eternal fact of the Supreme beyond Time no less than the divine unity; otherwise it could not have this characteristic of inevitable eternal recurrence in Time. It is indeed only when our human mentality lays an exclusive emphasis ...

Sri Aurobindo   >   Books   >   CWSA   >   The Life Divine
[exact]

... perpetuity is the aspect of immortality in the mortal world. It is always there. Its steadfast constant and unceasing motion presents itself in the nature of stillness; its stability lies in the eternal recurrence of movement. A spinning-top appears stationary while whirling rapidly on its axis; so does this world-tree. Jnaneshwar gives half-a-dozen examples to illustrate the point with the intention of ...

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... uncreated. The plan, the peripetia, the denouement differ continually, yet are always governed by the conventions of an eternal Art. God, Man, Nature are the three perpetual symbols. The idea of eternal recurrence affects with a shudder of alarm the mind entrenched in the minute, the hour, the years, the centuries, all the finite's unreal defences. But the strong soul conscious of its own immortal stuff ...

... course, the Ananda would vary, that is to say, the poise enjoying it would vary. The Many would depend on the One and the Eternal would depend on the Many—there would be eternal persistence, eternal recurrence of the Many. This is difficult for the mind to grasp; in its exclusive concentration it creates mutually destructive philosophical schools. But we who seek the integral Truth need not ...

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... Page 109 of manifestation into the non-manifestation, yet Form in itself, World in itself are eternal. From the non-manifestation they return inevitably into manifestation; they have an eternal recurrence if not an eternal persistence, an eternal immutability in sum and foundation along with an eternal mutability in aspect and apparition. Nor have we any surety that there ever was or ever will ...

Sri Aurobindo   >   Books   >   CWSA   >   The Life Divine
[exact]

... world and its vicissitudes … Based on the premise of a Godless world, the superman embodies the enhancement of man’s untrammelled will to power under the quasi-religious dispensation of ‘the eternal recurrence of the same’.” 696 Alas, all this does not tell us much. It is difficult, if not impossible, to envision a being higher than oneself. An approximation may be found in the way in which humans ...

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... world-existence is an evanescent phenomenon: on the contrary, we may suppose that the power of manifestation is inherent in Brahman and continues to act either continuously in Time-eternity or in an eternal recurrence. The cosmic is a different order of the Real from the supracosmic Transcendence, but there is no need to take it as in any way non-existent or unreal to that Transcendence. For the purely in ...

Sri Aurobindo   >   Books   >   CWSA   >   The Life Divine
[exact]

... uncreated. The plan, the peripeties, the denouement differ continually, yet are always governed by the conventions of an eternal Art. God, Man, Nature are the three perpetual symbols. The idea of eternal recurrence affects with a shudder of alarm the mind entrenched in the minute, the hour, the years, the centuries, all the finite's unreal defences. But the strong soul conscious of its own immortal stuff ...

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... are at the disposal of the individual to achieve it. In what sense can the same or something similar be said of the collective or group life? There is the view, an old-world view, of eternal recurrence. That is to say, creation is ever the same; it goes through a cycle of changes, but the cycles repeat ad infinitum. There is no progress, no forward movement towards a more and more perfection ...

... consciousness of manifestation into the non-manifestation, yet Form in itself, World in itself are eternal. From the non-manifestation they return inevitably into manifestation; they have an eternal recurrence if not an eternal persistence, an eternal immutability in sum and foundation along with an eternal mutability in aspect and apparition. Nor have we any surety that there ever was or ever will ...

... The Veda draws a graphic picture of the eternal stability, the sameness, almost the oppressive monotony of the material universe through millions and millions of aeons of its existence. The eternal recurrence without beginning and without end of the rising and setting of the sun and the stars, the inviolable law of Varuna, suffers no break or change. But when we look near Page 369 ...

... acceptance not an imposition or blind sub mission. Indeed, it is this difference that makes the unity of creation a progressive unity, instead of a static unity, a never-ending repetition, an eternal recurrence. There is a consciousness above and a consciousness below: a consciousness above the ignorant nature and a consciousness within that nature. They are not, however, altogether distinct and ...

... information of its own self-veiling and self-revealing movements. The Supreme from above cosmic existence leans, it is here said, or presses down upon his Nature to loose from it in an eternal cyclic recurrence all that it contains in it, all that was once manifest and has become latent. All existences act in the universe in subjection to this impelling movement and to the laws of manifested being... it, into a single movement towards the Eternal. By the power and mystery of a divine Yoga we have come out of his inexpressible secrecies into this bounded nature of phenomenal things. By a reverse movement of the same Yoga we must transcend the limits of phenomenal nature and recover the greater consciousness by which we can live in the Divine and the Eternal. The supreme being of the Divine is... 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 spatial idea of indwelling come in, since a supracosmic absolute being is not affected by the concepts of time and space which are created here ...

Sri Aurobindo   >   Books   >   CWSA   >   Essays on the Gita
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... be resumed by a sort of constant rhythm; it is then not eternal in continuity but eternal in recurrence. Page 90 The problem of the how thus eliminated, there presents itself the question of the why. Why should this possibility of a play of movement of Force translate itself at all? why should not Force of existence remain eternally concentrated in itself, infinite, free from all variation... arose in it at some point in Time. Even the Illusionist theory must admit that Maya, the power of self-illusion in Brahman, is potentially eternal in eternal Being and then the sole question is its manifestation or non-manifestation. The Sankhya also asserts the eternal coexistence of Prakriti and Purusha, Nature and Conscious-Soul, and the alternative states of rest or equilibrium of Prakriti and movement... take place at all in the bosom of existence? If we suppose it to be not only eternal but the very essence of all existence, the question does not arise. But we have negatived Page 89 this theory. We are aware of an existence which is not compelled by the movement. How then does this movement alien to its eternal repose come to take place in it? by what cause? by what possibility? by what ...

Sri Aurobindo   >   Books   >   CWSA   >   The Life Divine
[closest]

... Time and be resumed by a sort of constant rhythm; it is then not eternal in continuity but eternal in recurrence. The problem of the how thus eliminated, there presents itself the question of the why. Why should this possibility of a play of movement of Force translate itself at all? why should not Force of existence remain eternally concentrated in itself, infinite, free from all variation and formation... arose in it at some point in Time. Even the Illusionist theory must admit that Maya, the power of self-illusion in Brahman, is potentially eternal in eternal Being and then the sole question is its manifestation or non-manifestation. The Sankhya also asserts the eternal coexistence of Prakriti and Purusha, Nature and Conscious-Soul, and the alternative states of rest or equilibrium of Prakriti and movement... movement come to take place at all in the bosom of existence? If we suppose it to be not only eternal but the very essence of all existence, the question does not arise. But we have negatived this theory. We are aware of an existence which is not compelled by the movement. How then does this movement alien to its eternal repose come to take place in it? by what cause? by what possibility? by what mysterious ...