... the East especially search for—the deep concealed Soul that is a growing spark of divinity, the vast Cosmic Spirit at once witness and worker, the ineffable Transcendent where both the individual and the universe find their perfect source. The full and whole man has to be a mystic par excellence. That is one indispensable condition. The other is that, having become a mystic par excellence, ...
... founts of poetic inspiration". Page 236 The dhvani of the poems of Mallarmé unfolds the binary categories such as the 'self’ and the 'non-self’, the 'individual’ and the 'universe', the 'thought' and the 'action'. Sethna justifies this by pointing out that "Symbolism subdues the inwardly perceived to the outwardly conceived". With ample examples from Valery, Pierre ...
... Ultimate; they are steps by which the soul crosses the limits of Mind into the Absolute. Is then this realisation of passing into a pure immobile self-existence or this Nirvana of the individual and the universe one among these penultimates, or is it itself the final and absolute realisation which is at the end of every journey and transcends and eliminates all lesser experience? It claims to stand ...
... which are always present. The entire history of humanity can be regarded as a struggle between human egoism which builds up divisions against the over-powering forces of unity. The individual and the universe have an intimate and mutual relationship, and this relationship is inalienable, even when the individual combats with the universe by building up the walls of division, of ego and of se ...
... identity does not abolish the differentiation of the individual so that the two terms can be known subjectively and objectively on the basis of identity. And the same relation holds true of the individual and the universe, the subject and the object. Here again the subject and the object are in essence identical with the infinite, and therefore the subject can know the essence of the object, the object-in-itself; ...
... and comprehensive explanations on the Mother he has ever given me in a few lines: There is one divine Force which acts in the universe and in the individual and is also beyond the individual and the universe. The Mother stands for all these, but she is working here in the body to bring down something not yet expressed in this material world so as to transform life here - it is so that you should ...
... Yoga. Already we find in their seed, though not in their full expansion, the most characteristic ideas of Indian spirituality. There is the one Existence, ekaṁ sat , supracosmic beyond the individual and the universe. There is the one God who presents to us the many forms, names, powers, personalities of his Godhead. There is the distinction between the Knowledge and the Ignorance, 2 the greater truth ...
... It is to this Transcendence that we give currently the name of God, who thus becomes to our conceptions not so much supracosmic as extra-cosmic. The belittling and degradation of both the individual and the universe is a natural consequence of this division: the cessation of both cosmos and individual by the attainment of the Transcendence would be logically its supreme conclusion. The integral view ...
... and comprehensive explanations on the Mother he has ever given me in a few lines: There is one divine Force which acts in the universe and in the individual and is also beyond the individual and the universe. The Mother stands for all these, but she is working here in the body to bring down something not yet expressed in this material world so as to transform life here—it is so that you should ...
... steps by which the soul crosses the limits of Mind into the Page 486 Absolute. Is then this realisation of passing into a pure immobile self-existence or this Nirvana of the individual and the universe one among these penultimates, or is it itself the final and absolute realisation which is at the end of every journey and transcends and eliminates all lesser experience? It claims to stand ...
... experiences. If the highest height of spiritual experience, the sheer summit of all realisation is the absolute union of the soul with the Transcendent Page 361 who exceeds the individual and the universe, the widest scope of that union is the discovery of that very Transcendent as the source, support, continent, informing and constituent spirit and substance of both these manifesting powers ...
... known to be all-powerful; he has now to be admitted as all-loving, but not a victim of His love, not compelled by personal affection to vary from his plan, which is always the best for the individual and the universe. Subsequently, it must be perceived how far that love implies for the Jiva fulfilment in this life of the desires & impulses implanted in him by the Iswara & of the ideas towards the ...
... truth of self and spirit." Arjuna has to see that the same Godhead is the higher truth too not only of self and spirit but of Nature and his own personality, the secret at once of the individual and the universe. That was the Will universal in Nature, greater than the acts of Nature which proceed from him, to whom belong her actions and man's and the fruits of them. Therefore has he to do works as ...
... individual Shakti is always here before us. I would like to know more about these Shaktis. There is one divine Force which acts in the universe and in the individual and is also beyond the individual and the universe. The Mother stands for all three, but she is working here in the body to bring down something not yet expressed in this material world so as to transform life here—it is so that you should ...
... the most characteristic ideas of Indian spirituality in their seed in the Veda though not in their full expression. There is, first, the idea of the one Existence, supra-cosmic, beyond the individual and the universe. There is also the idea of one God who presents to us various forms, names, powers, personalities of his godhead. There is, thirdly, the distinction between the Knowledge and the Ignorance ...
... look upon the Mother as divine. Does she carry the full divine Shakti in her? There is one divine Force which acts in the universe and in the individual and is also beyond the individual and the universe. The Mother stands for all these, but she is working here in the body to bring down something not yet expressed in this material world so as to transform life here — it is so that you should ...
... past week again, there has been a whole development of that experience. Ultimately, with worlds it's the same as with individuals, and with universes the same as with worlds. It's only the duration that differs: an individual is very small, a world is a little bigger, and a universe still bigger! But what begins ends. Yet Sri Aurobindo says there is "no beginning and no end," that creation and ... look at it from a higher and higher standpoint (or a more central point, to tell the truth). The principle—not "principle," it's not a principle—the law seems to be the same for the individual, worlds, and universes. ( long silence ) The minute you try to express ( Mother makes a gesture of reversal ), everything is warped.... I was looking at that experience of the relationship between the... the relationship of the human being with the Whole, of the earth (the earth consciousness) with the Whole, of the consciousness of the manifested universe with the Whole, and of the consciousness Page 53 ruling over the universe—all universes—with the Whole; and this inexplicable phenomenon that each point of consciousness (a point that doesn't take up any space), each point of consciousness ...
... his existence. Sri Aurobindo Letters on Yoga - I: The Jivatman in Other Indian Systems By Jivatma we mean the individual self. Essentially it is one self with all others, but in the multiplicity of the Divine it is the individual self, an individual centre of the universe—and it sees everything in itself or itself in everything or both together according to its state of consciousness and point... I: The True Being and the True Consciousness The Jivatman is for me the Unborn who presides over the individual being and its developments, associated with it but above it and them and who by the very nature of his existence knows himself as universal and transcendent no less than individual and feels the Divine to be his origin, the truth of his being, the master of his nature, the very stuff of... manifestation in life and supports it. Sri Aurobindo Letters on Yoga - I: The Jivatman in the Integral Yoga The central being—the Jivatman which is not born nor evolves, but presides over the individual birth and evolution—puts forward a representative of himself on each plane of the consciousness. On the mental plane it is the true mental being, manomaya puruṣa , on the vital plane the true vital ...
... its emphasis on scientific knowledge and scientific epistemology and rationality as also its emphasis on the study of art and science for promoting harmonious relationships between the individual, society and the universe at large. 2.Innovations need to be undertaken for the promotion of four higher aims of education which are related to: (a)Nationalism, internationalism, peace, international... and to become devoted soldiers in the tasks of the highest aims of civilization and culture, - at the national level, international level and at the level of relationship between humanity and the universe. The Commission will endeavour to formulate ways and means by which the above aims of education are interwoven in the entire system of education. Page 39 ...
... on which the universes are built. The universe, after all, is only one person, only one individuality in the midst of the eternal Creation. Each universe is a person who takes form, lives, dissolves, and another takes shape—it is the same thing. For us, the person is the human individual; and from the universal point of view the person is the universal individual; it is one universe in the midst... their own qualities and original nature or become distorted, coloured, transformed in the individual consciousness. But the idea goes far beyond the mind; the idea has an origin much higher than the mind. So, the functioning is the same from both the universal and the individual point of view; the individual movement is only representative of the universal one. The scale is different, but the phenomenon... It spreads out, feeling the body only as a small part of itself, and begins to contain what before contained it; it achieves the cosmic consciousness and extends itself to be commensurate with the universe. It begins to know inwardly and directly and not merely by external observation and contact the forces at play in the world, feels their movement, distinguishes their functioning and can operate ...
... The object of spiritual knowledge is the Supreme, the Divine, the Infinite and Absolute. This Supreme has its relations to our individual being and its relations to the universe and it transcends both the soul and the universe. Neither the universe nor the individual are what they seem to be, for the report of them which our mind and our senses give us is, so long as they are unenlightened by a... is not conditioned by the individual Page 296 or by the universe. A spiritual knowledge can therefore surpass or even eliminate these two powers of the Spirit and arrive at the conception of something utterly Transcendent, something that is unnameable and mentally unknowable, a sheer Absolute. The traditional way of knowledge eliminates individual and universe. The Absolute it seeks after... the universe too is the play and form and cosmic soul-expression and nature-expression of a supreme Existence which is unconditioned by force and matter, unconditioned by idea and name and form, unconditioned by the fundamental distinction of Purusha and Prakriti. Our supreme Self and the supreme Existence which has become the universe are one Spirit, one self and one existence. The individual is in ...
... multiplicity in all its possibilities and a constant enrichment of the individual by all the materials that the universe can pour into him. But this also is not the goal of man; for though it brings transcendence of the ordinary human limits, it does not bring the divine transcendence of the universe in the Lord of the universe. One transcends confusion of Ignorance, but not limitation of Knowledge... human soul, but neither of these are the full and perfect thing undertaken by the individual in the manifestation. By Vidya one may attain to the state of the silent Brahman or the Akshara Purusha regarding the universe without actively participating in it or to His self-absorbed state of Chit in Sat from which the universe proceeds and towards which it returns. Both these states are conditions of serenity... neither fulfilment in the movement as a separate individual nor in the Silence separated from the movement, but in the Uttama Purusha, the Lord, He who went abroad and upholds in Himself both the Kshara and the Page 53 Akshara as modes of His being. The self of man, the Jivatman, is here in order to realise in the individual and for the universe that one highest Self of all. The ego created ...
... truth, good, life and delight of being in the universe. We have the dissolution of this egoistic construction by the self-opening of the individual to the universe and to God as the means of that supreme fulfilment to which egoistic life is only a prelude even as animal life was only a prelude to the human. We have the realisation of the All in the individual by the transformation of the limited ego into... to Sachchidananda transcendent of the forms of the universe the dual terms themselves, even so understood, can no longer be justly applicable. Transcendence transfigures; it does not reconcile, but rather transmutes opposites into something surpassing them that effaces their oppositions. At first, however, we must strive to relate the individual again to the harmony of the totality. There it is necessary... be effected by the right participation of the individual in the consciousness of the totality and in the consciousness of the transcendent which the totality represents. Into later Vedanta there crept and arrived at fixity the idea that the limited ego is not only the cause of the dualities, but the essential condition for the existence of the universe. By getting rid of the ignorance of the ego and ...
... Self, Sri Aurobindo speaks of the true individual self, the real "I," Jivatma, spoken of figuratively in the Gita as "an eternal portion of the Divine." He explains: By Jivatma we mean the individual self. Essentially it is one self with all others, but in the multiplicity of the Divine 7 it is the individual self, an individual centre of the universe—and it sees everything in itself or itself... nothing like a true self of the individual. The "innermost I" that Eckhart speaks of is nor an individual self (Jivatma) but the one Universal Self (Atma). Therefore, someone familiar with the dominant Hindu thought, as found in the Gita, is apt to notice that Eckhart's teaching does not include one of the prominent Hindu themes, namely, the growth of the individual self, the Jivatma, from... Buddhist concept of Non-Being—Eckhart, unlike Buddhism, speaks of the Reality as endowed with personal attributes such as Intelligence, Love, and Benevolence, and as the power that operates in the universe, and which has an impetus to manifest Itself by an evolution of consciousness. Such a concept of Being is quite close to Sri Aurobindo's concept of the Divine, the Supreme Being. But whereas Eckhart ...
... identity, they confirmed the Vedic Page 19 methods of yoga and even developed them further so as to bring out the deeper subtleties of the knowledge of the world of the individual in the universe and the individual's fulfillment in the Transcendental Reality and Immortality. Page 20 ... being in the individual corresponding to the universal principles of the One Being that is Bliss. The Upanishad defines the Brahman as the Truth, Knowledge, Infinity (satyam, jnanam, anantam), and it defines the result of the knowledge of the Brahman in the secrecy, in the cave of being, in the supreme ether as the enjoyment of all its highest aspirations by the soul of the individual in the attainment... Nevertheless, there is an emphasis in the Upanishads increasing steadily as time goes on into an overemphasis on the liberation of the individual, eclipsing the ideal of the attainment of collective harmony. As a result, there came about increasing overemphasis on the individual's rejection of the lower cosmic life. This note increases, and it swells in due course of time into the rejection of all cosmic life ...
... space and then the whole of the universe comes to this individual. The universe comes to the individual,—the living and thinking human being—in the form of life. The individual meets first the dynamic movement of life. Man has first to master this life; for, in that lies man's progress. Life is the objective form and man is the subjective aspect of the universe. At first life poses a challenge... in creating the individual. So the labour of the cosmic energy all along has been to create this individual, to create the self-aware centre of receptivity, a subjective self. Thus,one sees,as Sri Aurobindo says in the The Life Divine, that the universe is a diffusion of this Divine All, in infinite time and infinite space. And from that point of view the individual is its concentration... to ascend to a level beyond life. In fact, the universe comes to the individual with a question, with Page 41 a demand—that he should know and master it. The individual instead of understanding and mastering life goes on playing with it, submitting himself to it and generally goes round and round. The reason why the universe as life-spirit comes to man is that man holds ...
... to get rid of the force that was behind him—that is not so easy. I must tell you that the origin of these beings is prior to that of the gods; they are the first emanations, the first individual beings of the universe; so they cannot be got rid of so easily, by winning one war. As long as they are necessary for the universal evolution they will exist. The day they lose their utility, they will be... upon earth. These are beings who have never taken birth here, beings who materialised themselves more and more as the creation proceeded. They are perhaps the first emanations, beings sent into the universe for special reasons—men call them "gods" or "demi-gods". So, one of these beings may have chosen, for some special reason, a psychic being in formation—he helps it, follows its development and, when ...
... purpose in us in this universe. All Yoga which takes the soul entirely out of world-existence, is a high but narrow specialisation of divine tapasya. Page 359 God's purpose in us is that we should fulfil His divine being in world-consciousness under the conditions of the Lila. With regard to the universe God manifests Himself triply, in the individual, in the universe, in that which transcends... transcends the universe. In order to fulfil God in the individual, we must exceed the individual. The removal of limited ego and the possession of cosmic consciousness is the first aim of our sadhana. In order to fulfil God in the cosmos, individually, we must transcend the universe. The ascension into transcendent consciousness is the second aim of our sadhana. 154 All Yoga aims at... integrality, infinity, perfection. It may be a Self of the universe in which his individuality loses itself forever. It may be a Self transcendent in which the Ego disappears, but cosmos too is annulled forever in a formless Eternal and Infinite. Another may experience it as God; and God may be either the All of the Pantheist, a cosmic Spirit, an individual Deity, a supracosmic Creator; or all of these together ...
... co-exist in the Brahman. It holds the Reality of the Individual, of the Universe, of the Transcendental. They are not separate from one another. The Supreme Reality occupies the three positions at the same time. The Transcendent transcends the cosmos, yet embraces it. The Universal is greater than the Individual but includes and supports it. The Individual holds within himself the capacity to liberate... Lecture II Chap. 3. The Two Negations : the Refusal of the Ascetic Chap. 4. Reality Omnipresent Chap. 5. The Destiny of the Individual Chap. 6. Man in the Universe I will read a quotation from a book written by Mr. G.H. Langley who was the Vice-Chancellor at the Dacca University and who, on his retirement was asked by the Royal... the content of 'other' consciousness. He begins as an individual and expands into cosmic consciousness. When he takes up his individual station again he is able to identify himself with the content of consciousness of what, to him as an individual, are "others". He is able to know the content of consciousness which is not that of his individual self. That is one test. When we live in it, we live ...
... a system of philosophy which tests the validity of all concepts by their practical results. 6. Existentialism: a literary-philosophic movement which holds that each man exists as an individual in the universe, and that he must struggle through the exercise of his tree will. 7. Phenomenology: a movement of philosophizing on the basis of analysis of experience. Page 153 garb as... mind. There is a sharp return to subjectivism, and even some eminent scientists have manifested a tendency to look more deeply into the inner self of man as the subjective knower of the objective universe. Hegelian or Bradleyan rationalism, which had for some time remained subdued, has also begun to reassert itself. But it is not likely that this movement will seize the contemporary mind unless it... factors. He really exists and is aware of this existence. As Ibn Arabi says: "Absolute existence is the source of all existence". Hallaj put it in this way, indicating the peculiarity of the realised individual: "I am the Real, for I have not ceased to be real — through the Real." Sufi teachers who have reached stages where strange things happen in their vicinity, generally called miracles and wonders, ...
... great Reality is equal Page 391 and infinite and the same in the individual and in the universe. And at first his blindness, his treatment of this Divine as the mere outward man, his seeing of only the mental and physical relation seems to him a sin against the Mightiness that was there. For the being whom he called Krishna, Yadava, comrade, was this immeasurable Greatness, this incomparable... blind. Now only he sees the universal Spirit in the individual frame, the Divine embodied in humanity, the transcendent Inhabitant of this symbol of Nature. He has seen now only this tremendous, infinite, immeasurable Reality of all these apparent things, this boundless universal Form which so exceeds every individual form and yet of whom each individual thing is a house for his dwelling. For that great... g for the separate littleness of the limited, individual and natural man. A link is needed by which he can see this universal Godhead in his own individual and natural being, close to him, not only omnipotently there to govern all he is by universal and immeasurable Power, but humanly figured to support and raise him to unity by an intimate individual relation. The adoration by which the finite creature ...
... material forms they were an obscure and fallen aspiration. The universe and the individual are necessary to each other in their ascent. Always indeed they exist for each other and profit by each other. Universe is a diffusion of the divine All in infinite Space and Time, the individual its concentration within limits of Space and Time. Universe seeks in infinite extension the divine totality it feels itself... self-conscious concentration of the All through which it can aspire. In the conscious individual Prakriti turns back to perceive Purusha, World seeks after Self; God having entirely become Nature, Nature seeks to become progressively God. On the other hand it is by means of the universe that the Page 50 individual is impelled to realise himself. Not only is it his foundation, his means, his... Sachchidananda is the unknown, omnipresent, indispensable term for which the human consciousness, whether in knowledge and sentiment or in sensation and action, is eternally seeking. The universe and the individual are the two essential appearances into which the Unknowable descends and through which it has to be approached; for other intermediate collectivities are born only of their interaction. This ...
... true values; and this recovery can be effected by the right participation of the individual in the consciousness of the totality and in the consciousness of the transcendent which the totality represents. ... "... We have the dissolution of this egoistic construction by the self-opening of the individual to the universe and to God as the means of that supreme fulfillment to which egoistic life is... become suffused with values, — positive and negative, and there are critical moments when the rightness of the choice demands a very vast knowledge of the secrets of the operations of the universe and of the individual and of their interrelationship. For the sake of the evolutionary process itself, man is obliged to pause, gain the right knowledge and make the will capable of following the guidance of... consciousness, out of the divisions of the Ignorance towards integralising consciousness and knowledge. Role of the Individual The role of the individual in the evolutionary process is, according to Sri Aurobindo, of fundamental importance. In the evolution, the individual, as distinguished from the ego, is capable of universal consciousness, and therefore, can summarise within his own co ...
... all our inner and outer action and in fact we have no power of our own in any separately individual sense, but only a personal formulation of the one Shakti. And on the other hand this universal Shakti is within ourselves, concentrated in us, for the whole power of it is present in each individual as in the universe, and there are means and processes by which we can awaken its greater and potentially... supermind. But neither of these movements can be successfully executed by the sole individual unaided power of the mental Purusha in us, but needs the help, intervention and guidance of the divine Self, the Ishwara, the Purushottama. For the supermind is the divine mind and it is on the supramental plane that the individual arrives at his right, integral, luminous and perfect relation with the supreme... appearance. The highest and real truth of existence is the one Spirit, the supreme Soul, Purushottama, and it is the power of being of this Spirit which manifests itself in all that we experience as universe. This universal Nature is not a lifeless, inert or unconscious mechanism, but informed in all its movements by the universal Spirit. The mechanism of its process is only an outward appearance and ...
... on of ego his whole business on earth, so he made the soul's own individual salvation its one all-important spiritual and heavenly transaction. Or he saw the universal and denied the reality of 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... become self-conscient and possess and enjoy its being, still it is done through the individual's flowering and perfection; if to escape from its own workings be the last end, still it is the individual that escapes while the universal seems content to continue its multitudinous births to all eternity. Therefore the individual would appear to be a real power of the Spirit and not a simple illusion or device... to the universal order. Individuality is as important a thing to the ways of the Spirit of existence as universality. The individual is that potent secret of its being upon which the universal stresses and leans and makes the knot of power of all its workings: as the individual grows in consciousness and sight and knowledge and all divine power and quality, increasingly he becomes aware of the universal ...
... beginning. Only last week there was a whole development of this experience. In fact, it is the same thing for worlds as for individuals, for universes as for worlds. Only the duration is different—an individual is small, a world is a little bigger, and a universe is a little bigger still! But what has a beginning has an end. And yet Sri Aurobindo says that "there is no end and no beginning... one views it from higher up, or from a more central point, to be more exact. It seems that it is the same... not "principle", because it is not a principle—the same law for the individual as for worlds and universes. ( Long silence ) As soon as one tries to express it ( Mother makes a gesture of reversal ), everything becomes warped.... I was looking at this experience of the relation with... All; this relation of the human being with the All; of the earth—the consciousness of the earth—with the All; of the consciousness of the manifested universe with the All; and of the consciousness that presides over the universe—over all the universes—with the All; and this inexpressible phenomenon that each point of consciousness—a point that does not occupy any space—each point of consciousness is ...
... delight of self-expression, on the truth of the Divine's will and joy of itself in the individual and, subordinately, on the truth of the thing that had to be done through the individual in the harmony of the totality. For the complete individual is the cosmic individual, since only when we have taken the universe into ourselves—and transcended it—can our individuality be complete. The supramental... order. The gnostic individual would be in the world and of the world, but would also exceed it in his consciousness and live in his self of transcendence above it; he would be universal but free in the universe, individual but not limited by a separative individuality. The true Person is not an isolated entity, his individuality is universal; for he individualises the universe: it is at the same time... willing its self-expression in the universe; this is what happens to the individual in the Ignorance, because he takes his stand on the consciousness of a separate individuality. There can be a similar conflict, discord, disparity between the truths, the energies, qualities, powers, modes of being that act as separate forces in the individual and in the universe. A world full of conflict, a conflict ...
... that comes in upon it or besieges it from the greater whirl of consciousness and energy which environs it on this plane of existence. That it can maintain itself at all and affirm its individual being in the universe, is due indeed to the strength of the spirit within it, but it cannot bring forward the whole of that strength or the infinity of that force to meet the attacks of life; if it could, it... y and subjection of the natural self to the Divine by which the Divine also is possessed by the individual spirit. It will use fully the positive method, but will go beyond any individual acceptance of things which would have the effect of turning existence into a field only of the perfected individual knowledge, power and Ananda. That it will have, but also it will have the oneness by which it can... universal being; it is itself universalised, a knower of the universal Ananda and one with and a lover of all that it knows, acts on and enjoys. For to the equal knowledge of the universe and equal will of acceptance of the universe will be added an equal delight in all the cosmic manifestation of the Divine. Here too we may describe three results or powers of the method. First, we develop this power ...
... Cosmos and the Individual The Divine, the Cosmos and the Individual The Jivatman and the Psychic Being Letters on Yoga - I Chapter I The Jivatman in the Integral Yoga The Jivatman or Individual Self By Jivatma we mean the individual self. Essentially it is one self with all others, but in the multiplicity of the Divine it is the individual self, an individual... consciousness but the vital and the mental too that are separated from the Truth by the Ignorance. The body is not the individual Self—it is the basis of the external personality or of the physical self, if you like so to express it; but that is not the individual Self. The individual Self is the central being (Jivatma) manifesting in the lower nature as the psychic being—it is directly a portion of... immutable only in the sense that it contains all the possibility of the Divine within it, but this it has to evolve and in its evolution it assumes the form of a developing psychic individual evolving in the manifestation the individual Prakriti and taking part in the evolution. It is the spark of the Divine Fire that grows behind the mind, vital and physical by means of the psychic being until it is able to ...
... and outer action and in fact we have no power of our own in any separately individual sense, but only a personal formulation of the one Shakti. And on the other hand this Page 104 universal Shakti is within ourselves, concentrated in us, for the whole power of it is present in each individual as in the universe, and there are means and processes by which we can awaken its greater and... nothing which is exclusively spirit or exclusively matter, nor can the Universe be strictly parcelled out between these; from the point of view of Reality spirit and matter are not different but the same. We may say, if we like, that the entire Universe is matter and spirit does not exist; we may say, if we like that the entire Universe is spirit and matter does not exist. In either case we are merely... executive force of all existence in the universe. The Hour of God and Other Writings, pp. 51-52 This division was made most clearly by the old Indian philosophies; but it bases itself upon the eternal fact of practical duality in unity upon which the world-manifestation is founded. It is given different names according to our view of the universe. The Vedantins spoke of the Self and ...
... does it belong? to the world as a whole? or is it peculiar to individual being? Or has it come from elsewhere into this inanimate and inconscient universe? To what end this entry? The significance of our conscious being in an inconscient material world is the last and worst enigma. What is the sense and justification of the individual, his consciousness, his feeling of self, his personality? Is our... as little value as the other, neither can be claimed as the truth. The consciousness by which we affirm the featureless sole Reality can be as fallacious as that by which we affirm our individual self and the universe. If consciousness is the self-awareness of the eternal Existence, it can only be this self-awareness seeing its own power and the works of its power as a real world. If consciousness... things in themselves. The secret, the truth, the reality of things is above, within, below, it is not on their surface. 91 There is a meaning in the universe, an intention in cosmic existence; there is a significance of the individual, his life is a sign and has a purpose. Page 286 The true truth of things is not apparent on the surface, it is something hidden. Truth is not obvious ...
... One Reality — is all-embracing and includes the universe as well as the individual. Seen from a spiritual consciousness "both individual and universe are simultaneous and interrelated expressions of the same transcendent Being". 29 "Universe is a diffusion of the Divine All in infinite Space and Time, the individual its concentration within limits of Space and Time." 30 It is the ego that creates... Sri Aurobindo as a spark and an eternal portion of the Divine present in all things and beings in the universe. Whereas the Universal Self or Atman stands above the evolutionary process and is unaffected by it, the psyche is the element that develops in the evolution and grows into an individual self called the psychic being. It is necessary to understand clearly the difference between... the rest of the universe. Page 348 ...the ego is mental, vital, physical. Ego implies the identification of our existence with outer self, the ignorance of the true self above and our psychic being within us. 32 The ego is only a provisional individuality, "a device of Nature which holds together her action in the mind and body" 33 until the true individual — the psychic ...
... the Veda the most characteristic ideas of Indian spirituality in their seed, though not in their full expansion. There is, first, the idea of the one Existence 9 , supra-cosmic, beyond the individual and universe. There is also the idea of one god who presents to us various forms, names, powers, personalities of his godhead. There is, thirdly, the distinction between the Knowledge and Ignorance, the... Vyasa. Veda Vyasa composed that knowledge in 18 books; each one of them is called Purana. There are also a number of Upapuranas. Puranas describe the creation of the universe, development of the universe, and the dissolution of the universe. Apart from many legends, Puranas contain ideas relating to birth, death and the condition of the soul after the death of body. They also deal with the question relating... experience. The inner Vedic religion attributes psychic significance to the godheads in the cosmos. It conceives of a hierarchical order of worlds, and an ascending stair of planes of being in the universe, bhur, bhuvah, swar. Truth and Right (satyam and ritam), which have their home in the highest world of swar, sustain and govern all the levels of Nature. They are one in essence but they take ...
... evolution of man from Mind to Supermind. Omnipresent Reality is the basis of the universe—its fundamental substance. This Omnipresent Reality is active :". the universe in three positions or, say, it is triple in its moments: the Individual, the Universe- and the Transcendent i In all the three it is identical. The universe is the movement of evolution from an apparent Inconscience to a greater and greater... of the individual It may be also exclusive concentration of a particular subject of interest. Some of our leaders seem to think that there is only one method by which problems can be faced or solved. But that would be arbitrary limitation—for there can be many methods. One may have to wait for conditions to be fulfilled to try his method. In fact, no true progress or gain by the individual in any field... Yoga II, Tome 2, P. 338 Page 20 the individual a perfected social being in a perfected economic society."¹ " At present mankind is undergoing an evolutionary crisis in which is concealed a choice of its destiny, "² "Reason, science and education" are the means by which the modern spirit wants to create individual and collective perfection. What remains of the old spiritual ...
... highest, supermind and overmind might be called the three Supernals. (p. 250) Jivatma individual self, an individual centre of the universe, Atman individualised is Jivatman... psychic being a conscious form of the soul growing in the evolution. (p. 267) The eternal Divine is the Being; the universe in Time and all that is apparent in it is a Becoming. The eternal Being in its superior nature... man, are in reality one. If Brahman be the cause of everything, it must be the cause of the individual soul as well. The absolute divine essence is present in all its manifestations. Every individual shares in the spirit of God. It is not clear, from Badarayna’s account, in what exact manner the individual is related to Brahman, as a part ( amsa ) or reflection ( abhasa ) of the universal self... The... But if from Reality a real creation has to issue out then, to participate in that creation, there has to be an individual being living by virtue of the universal being which in turn becomes meaningful by virtue of the individual being. “This means that cosmos and individual are manifestations of a transcendent Self who is indivisible being although he seems to be divided or distributed; but ...
... Mind, culminates in the fall from Higher Mind into the sharp 18. Ibid., p. 71. Page 118 division felt between self and self, object and object, individual and universe, on the plane of our mentality. Given the Overmind, there is an inevitability of ignorance happening at some point in the series of worlds issuing from it below. The presence of this... the Divine. This salvation is illustrative of the Supermind's power to deliver the Light or Truth from the deepest darkness or falsehood, its capacity to turn the very Inconscient on which our universe is to all appearances based into a mould for the Superconscient which is the real secret support of the universal evolution, its omnipotent Page 134 ability... fulfilling the self according even to its own restricted sense of the good, the beautiful, the true. Unavoidably, when our highest power is like this, impulse and emotion tend ever to tear individual as well as collective life with discords and imbalances, and whatever little harmony and happiness is the human lot proves precarious and superficial. If Page 111 ...
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