... liberate himself from the mechanical action of the nature and become free and arrive at a first spiritual control over the nature. Ishwara-Shakti stands behind the relation of Purusha-Prakriti and its ignorant action and turns it to an evolutionary purpose. The Ishwara-Shakti realisation can bring participation in a higher dynamism and a divine working and a total unity and harmony of the being in a spiritual... Witness and Knower. Again and always it is the transcendent and universal Shakti who is the sole doer. But behind her is the one Supreme who manifests through her as the dual power, Purusha-Prakriti, Ishwara-Shakti. 1 The Supreme becomes dynamic as the Shakti and is by her the sole originator and Master of works in the universe. If this is the truth of works, the first thing the sadhaka has to... within Nature which is the source of all his seeing and knowing, the source of the sanction, the source of the acceptance, the source of the rejection. This is the Lord, the Supreme, the One-in-all, Ishwara-Shakti, of whom his soul is a portion, a being of that Being and a power of that Power. The Page 217 rest of our progress depends on our knowledge of the ways in which the Lord of works manifests ...
... Aurobindo has first spoken of the duality Brahman-Maya [eternal Existence and the existence of the world], and now he speaks of the duality Ishwara-Shakti [the Divine in his Being and the Divine in his Force of cosmic realisation]. This duality Ishwara-Shakti, it isn't very clear, is it? The other one is simpler, isn't it? For it is cut into two, distinct: one is Reality and the other illusion; ...
... twofoldness - Purusha and Prakriti, being and becoming, self and nature. In spiritual knowledge the creative world-principle is seen to be biune - Ishwara-Shakti - a two-in-one put forth from the Oneness in which manyness lies implicit. When the Ishwara-Shakti manifests in a special way which constitutes what we call the Avatar manifestation we can have two embodied beings serving as radiating centres... supramental man, a transformation of the human into the divine: they are the luminous parents of a new creation on earth. As such they have all the marks of an Avatar manifestation, a play of the biune Ishwara-Shakti in two physical bodies. If all that we have said seems still to be merely "words of mist and clouds", then indeed mist and clouds are the very constitution of reality and all words about ...
... I see. She together with Sri Aurobindo is the Highest. And I try to feel Her always together with Him - Ishwara-Shakti (The Lord and his creative power). This helps me so much. And in the Synthesis it is plainly said that "the seeker of the integral Truth feels in the duality of Ishwara-Shakti his closeness to a more intimate and ultimate secret of the divine Transcendence and the Manifestation than ...
... another line of approach the seeker meets another corresponding but in aspect distinct Duality in which the biune Page 123 character is more immediately apparent,—the dynamic Duality of Ishwara-Shakti. On one side he is aware of an infinite and self-existent Godhead in being who contains all things in an ineffable potentiality of existence, a Self of all selves, a Soul of all souls, a spiritual... At the same time by the fact that the two great elements of the divine Mystery, the Personal and the Impersonal, are here fused together, the seeker of the integral Truth feels in the duality of Ishwara-Shakti his closeness to a more intimate and ultimate secret of the divine Transcendence and the Manifestation than that offered to him by any other experience. For the Ishwari Shakti, divine Consc ...
... Experiences of Overmind My Pilgrimage to the Spirit February 20, 1932 Your experience means manifestly the uniting of the Ishwara-Shakti sides of the manifestation—as in the Hara-Gauri figure—with the result of a universalization of the individual consciousness indicated by the shooting out towards infinite distances. The currents are of course, the currents ...
... boundless life and a body in the universe. The Supreme is manifest in her for ever as the everlasting Sachchidananda, manifested through her in the worlds as the one and dual consciousness of Ishwara-Shakti and the dual principle of Purusha-Prakriti, embodied by her in the Worlds and the Planes and the Gods and their Energies and figured because of her as all that is in the known worlds and in ...
... not know if he has spoken of this particular one Page 345 —I do not think so—but it is the same thing; it is just a way of seeing. He has spoken of the dualities Personal-Impersonal, Ishwara-Shakti, Purusha-Prakriti. There is one more: the Divine and the Anti-Divine. Page 346 ...
... These! The aspects, aren't they, Mother? ( Long silence ) Yes. What does this mean: "The Supreme is... manifested through her in the worlds as the one and dual consciousness of Ishwara-Shakti and the dual principle of Purusha-Prakriti..."? What does this mean? It means what it says. ( Laughter ) It means that in the world the single force of the creating energy is divided in all ...
... The practical upshot for us of such a view was the necessity of giving ourselves entirely to the guidance of Sri Aurobindo and the Mother. As the twofold incarnation of the Supramental Ishwara-Shakti, they could carry us most swiftly forward. On so complex a path as the Integral Yoga we could hardly have advanced without their light and love. And, suiting the path's complexity, they were ...
... Lila and that the one thing to do was to get beyond it into the Supreme. Again, what may be meant is rather the three fundamentals of the present manifestation. In the Indian system, these are Ishwara, Shakti and Jiva, or else Sachchidananda, Maya and Jiva. But in our system which seeks to go beyond the present manifestation, these could very well be taken for granted and, looked at from the point of ...
... personal truth of things as one truth, if in that light, the light of personality in impersonality, we see the biune aspect of Self and Self-Power, then in the Person Aspect a dual Person emerges, Ishwara-Shakti, the Divine Self and Creator and the Divine Mother and Creatrix of the universe; there becomes apparent to us the mystery of the masculine and feminine cosmic Principles whose play and inter action ...
... all gestures of humility before the Superhuman, all ego-surpassing by means of submission to the "One who has shaped the world" and "is still its Lord", surrender to the Incarnate Divine, the Ishwara-Shakti manifested in the flesh. Apparently what Krishnamurti did was to set aside the Theosophical Society: actually it was an individualistic drive towards the demolition of India's aeonic tradition ...
... being reabsorbed. I don't know if he spoke of this particular one; I don't think so, but it's the same thing. It's again a certain way of seeing. He has written of the Personal-Impersonal duality, Ishwara-Shakti, Purusha-Prakriti ... but there is still one more: Divine and anti-divine. Page 162 ...
... Divine, first above the body, life, mind and not only within the heart supporting them—above and free and unattached as the static Self in all and dynamic too as the active Divine Being and Power, Ishwara-Shakti, containing the world and pervading it as well as transcending it, manifesting all cosmic aspects. But what is most important for us is that it manifests as a transcending Light, Knowledge, Power ...
... immovable and inactive silence of the Supreme. Perhaps, what may be meant by supernals is rather the three fundamentals of the present manifestation. In the Indian system, these are Ishwara, Shakti and Jiva, or else Sachchidananda, Maya and Jiva. But in our system which seeks to go beyond the present manifestation, these could very well be taken for granted and, looked at from the point of ...
... Supreme. Perhaps, what may be meant by supernals [ in a text submitted by the correspondent ] is rather the three fundamentals of the present manifestation. In the Indian system, these are Ishwara, Shakti and Jiva, or else Sachchidananda, Maya and Jiva. But in our system which seeks to go beyond the present manifestation, these could very well be taken for granted and, looked at from the point of ...
... Page 497 and free and unattached as the static Self but also extended in wideness through the world as the silent Self in all and dynamic too as the active Divine Being and Power, Ishwara-Shakti, containing the world and pervading it as well as transcending it, manifesting all cosmic aspects. But, what is most important for us, is that it manifests as a transcending Light, Knowledge, Power ...
... her boundless life and a body in the universe. The Supreme is manifest in her for ever as the everlasting Sachchidananda, manifested through her in the worlds as the one and dual consciousness of Ishwara-Shakti and the dual principle of Purusha-Prakriti, embodied by her in the Worlds and the Planes and the Gods and their Energies and figured because of her as all that is in the known worlds and in unknown ...
... supporting them—above and free and unattached as the static Self but also extended in wideness through the world as the silent Self in all and dynamic too as the active cosmic Divine Being and Power, Ishwara-Shakti, containing the world and pervading it as well as transcending it, manifesting all cosmic aspects. But, what is most important for us, is that it manifests as a transcending Light, Knowledge, Power ...
... Portion of the Divine , amsha sanatanah: ( Letters on Yoga , SABCL, Vol. 22, pp. 250-306) In the Indian system these [the three fundamentals of the present manifestation] are Ishwara, Shakti and Jiva, or else Sachchidananda, Maya and Jiva. But in our system which seeks to go beyond the present manifestation, these could very well be taken for granted and... the three highest, supermind ...
... during the last few years have had for their object the removal of these & other defects and the development & harmonious unification of its various aspects, Saguna & Nirguna, Purusha-Prakriti, Ishwara-Shakti, Prajna-Hiranya-Virat, Sarva with Ananta, Sarva-Ananta with Jnana, Sarva-Ananta-Jnana with Ananda etc. The unification seems now to be approaching completion. The interpretation of the lipi ...
... secretly pushing to its own earthly fulfilment through all human illuminations. Also, Sri Aurobindo has accepted the essence of the great basic realisations of old - Nirvana, the All-Brahman, the Ishwara-Shakti, the Cosmic Consciousness, the great Gods and Goddesses, the Jnana, Bhakti and Karma Yogas, the Tantra. The Mother accepts this essence just as much, though she may not employ the ancient Indian ...
... the servant of the Ishwara, the Shakti behind as a great Power supplying the energy, shaping the action, formulating the results, Page 768 the Ishwara above determining by his will the whole action. In the second stage the individual doer disappears, but there is not necessarily any quietistic passivity; there may be a full kinetic action, only all is done by the Shakti. It is her power... one with the Shakti and there is then only the play of the Shakti with the Ishwara, Mahadeva and Kali, Krishna and Radha, the Deva and the Devi. This is the intensest possible form of the Jiva's realisation of himself as a manifestation of Nature, a power of the being of the Divine, parā prakṛtir jīva-bhūtā . A third stage comes by the increasing manifestation of the Divine, the Ishwara in all our... willing, doing, but feels too the divine Shakti or Prakriti behind driving and shaping all his thought, will, feeling and action: the individual energy belongs in a way to him, but is still only a form and an instrument of the universal divine Energy. The Master of the Power may be hidden from him for a time by the action of the Shakti, or he may be aware of the Ishwara sometimes or continually manifest to ...
... force of the Ishwara, but here my experience is that the Ishwara is the consciousness and force of the Supreme Mother. Could you please make it clear to me? The Mother is the consciousness and force of the Divine—or, it may be said, she is the Divine in its consciousness-force. The Ishwara as Lord of the Cosmos does come out of the Mother who takes her place beside him as the cosmic Shakti—the cosmic... cosmic Ishwara is one aspect of the Divine. The experience therefore is correct so far as it goes. 16 November 1934 ...
... teaching of the Purushottama and the Parashakti (Adya Shakti) who becomes the Jiva and upholds the universe. It is evident that Purushottama and Parashakti are both eternal and are inseparable and one in being; the Parashakti manifests the universe, manifests too the Divine in the universe as the Ishwara and herself appears at his side as the Ishwari Shakti. Or, one may say, it is the Supreme Consciousness-Power... ss-Power of the Supreme that manifests or puts forth itself as Ishwara Ishwari, Atma Atmashakti, Purusha Prakriti, Jiva Jagat. That is the truth in its completeness as far as the mind can formulate it. In the Supermind these questions do not even arise—for it is the mind that creates the problem by erecting oppositions between aspects of the Divine which are not really opposed to each other but are... Maya. Unless one realises the Supreme on the dynamic as well as the static side, one cannot experience the true origin of things and the equal reality of the active Page 56 Brahman. The Shakti or Power of the Eternal becomes then a power of illusion only and the world becomes incomprehensible, a mystery of cosmic madness, an eternal delirium of the Eternal. Whatever verbal or ideative logic ...
... Dual Being: Brahman and Brahmashakti, Ishwara and Ishwari, Purusha and Prakriti, the two standing on two poles of the earth’s axis, as it were. Having separated and moved far apart in time, the Mother, the Eternal Shakti entered the depths of Inconscience. She became the most gross inconscient Matter. And Brahman on the other side became the contrary of his Shakti, Nothingness. The Two became opposites... there is also Ishwara. Even though two they are in fact One. One cannot exist without the Other. The Mother has clearly revealed: Without him, I exist not; without me, he is unmanifest. We have seen in the Vedic parable that the Supreme Purusha divided himself. And the One Unique Supreme Being thus became Dual: Ishwara-Ishwari, Brahman-Brahmashakti, Supreme Purusha and Eternal Shakti became opposites... opposites. But this is not their end. But did the Vedic Rishis know that the Supreme Purusha and the Eternal Shakti even after separating would come down into this world below, into this Inconscience itself? And that Ishwara and Ishwari would start their work in the Inconscience together? That They would take birth in a human body and take the plunge into Matter? Was this unimaginable, astounding event ...
... himself descends as the Avatar. The Gita follows the Vedantic tradition which leans entirely on the Ishwara aspect of the Divine and speaks little of the Divine Mother because its object is to draw back from world-nature and arrive at the supreme realisation beyond it; the Tantrik tradition leans on the Shakti or Ishwari aspect and makes all depend on the Divine Mother, because its object is to possess and... In regard to the Purushottama the Divine Mother is the supreme divine Consciousness and Power above the worlds, Adya Shakti; she carries the Supreme in herself and manifests the Divine in the worlds through the Akshara and the Kshara. In regard to the Akshara she is the same Para Shakti holding the Purusha immobile in herself and also herself immobile in him at the back of all creation. In regard to ...
... instrumentally and in part, on the strength of our faith and our endeavour, are yet eventually in the hands of the wisely determining secret Spirit, alone the Master of the Yoga, the Ishwara. The faith in the divine Shakti must be always at the back of our strength and when she becomes manifest, it must be or grow implicit and complete. There is nothing that is impossible to her who is the conscious... the universe. The intimate feeling of her presence and her powers and the satisfied assent of all our being to her workings in and around it is the last perfection of faith in the Shakti. And behind her is the Ishwara and faith in him is the most central thing in the śraddhā of the integral Yoga. This faith we must have and develop to perfection that all things are the workings under the universal... Chapter XVIII Faith and Shakti The three parts of the perfection of our instrumental nature of which we have till now been reviewing the general features, the perfection of the intelligence, heart, vital consciousness and body, the perfection of the fundamental soul powers, the perfection of the surrender of our instruments and action to the divine Shakti, depend at every moment of their ...
... your experience beyond its proper limits or you are deforming it in your language. It is the one and dual Supreme who is Spirit of the spirit—the supreme Spirit, supreme Brahman, supreme Ishwara, supreme Shakti, supreme Purusha with supreme Prakriti. The Supreme is the one Being; it would be absurd to describe him as an essence within the universal Mental. The clumsy abstract language of the dry intellect... the Supreme within her. Here in the creation she manifests the dual Supreme whom she carries within her as the Ishwara and the Mahashakti and also as the dual power of Purusha-Prakriti. The Mahashakti comes out of the Ishwara and does the work of the creation, supported by the Ishwara. 2 Man, the ignorant embodied mental being, begins to get free from his ignorance when he draws back from... rather than clarifies the oneness. In any case the "essence" is not the Mother uniting the Father to the human sons! It is through the spiritual substance that the Jiva feels his oneness with the Ishwara and with the Mother from whom he came and it is the Mother who shows him the oneness; but that is quite another matter. The Mother is more than the essence; Self and spirit manifest the Supreme, manifest ...
... (Chit) [it] is Nature, Force or World-Principle (Prakriti, Shakti, Maya). The play of these two principles is the life of the universe. Prakriti [is] executive Nature as opposed to Purusha, which is the Soul governing, taking cognizance of and enjoying the works of Prakriti; Shakti [is] the self-existent, self-cognitive Power of the Lord (Ishwara, Deva, Purusha), which expresses itself in the workings... called Atmajnana. Secondly we have to get rid of the idea of ourselves and others as separate being to realise everything as one Brahman or one Purusha or Ishwara manifesting himself in different names and forms. This Self and the Brahman or Ishwara are the same. We have to know what it is, how it manifests itself in the world and beings that we see. All this we have to realise in our experience and... God-man would be! That centre according to the psychology of the Hindus is Vijnana. This is just above Page 1465 the crown of [the] head. This is known as Sahasradala or the place where the Shakti is situated. From this seat of activity, all actions emanate. Therefore the first Sadhana is not to feel ourselves either in the heart or in the mind but there just above the crown of [the] head ...
... all divine Personalities, for nothing can be in manifestation except by her and as part of her being. But what was meant in the Visions Page 67 and Voices 1 was that the Ishwara and the Divine Shakti were one Person or Being in two aspects and it puts forward this union of them as Krishna-Mahakali as of great power for the manifestation. 20 October 1936 ...
... the ganas moving the Prakriti, and dasya to the Ishwara controlling, moving and embodying himself in the Shakti. The ҫraddha in the Bhagavan is complete and in the power of the Shakti to the extent of the will to accomplish of the Ishwara. The personal Shakti is felt to be insufficient, but it is becoming one with the sufficient universal Shakti. Faith in the sharira and karma is qualified only... karma and is falling away from the fixity of the ҫraddha. Shakti . Complete, but awaiting for its fuller activities the perfection of the vijnana and the shârira and Brahma-darshana. The most sensible progress has been in the two weak parts, the tertiary dasya and ҫraddha. The Ishwara is now felt in all the activities of the Shakti, though not with an entire completeness because there Page... course of the sadhana. Suggestion also, but less violent of asraddha, amounting in effect not to radical asraddha but to disbelief in the method, absence of the feeling of a possessing guidance by the Ishwara—that is felt as before behind a veil or only at the summit,—and a sense of the possibility of postponement of siddhi. At the same time it is felt that a greater siddhi is preparing. An Ananda of ...
... asiddhi will be the accomplishment of the will of the Ishwara, when decisive, of his temporary will and tortuous movement to siddhi when temporary. Dasyam completed by intensity and universality. The Ishwarabhava belongs to the Ishwara at present, the Shakti has only the Mahasaraswati dâsîbhâva . So also sraddha in the power of the Ishwara; not yet in swashakti as its expression. The sraddha... plane. Vangmaya is being taken up into the Ananda of the vijnana level, where it is no longer the thought of the Jivaprakriti with Page 1001 the Ishwara as the origin of the thought, but the thought of the Ishwara in the Shakti who is the medium and the instrument of the thinking. This has been done perfectly in the type; it has yet to be universalised. A similar process is taking... therefore more easily descends into mental thinking than it ascends into pure ideal thinking. In the script to the presence of the Ishwara is being added the personality of the Ishwara and his relation of madhuradasya containing all his other relations with the Jiva-Shakti. T² is still unidealised, but is pressing towards idealisation. Lipi is rapidly universalising perfection of form and light ...
... Mother, Questions and Answers (1950 - 1951): 25 January 1951 Ishwara is God, the Divine Being, Lord of all the Beings, conscious in the conscious, also in the inconscience, master and controller of the many who are in the hands of Nature. He is timeless in Time, the omnipresent, omnipotent, All-ruler who by his Shakti i.e. conscious power, manifests himself in time and governs the Universe ...
... what Sri Ramakrishna came to show so far as Yoga is concerned. "Do the Shakti Upasana first," he said, "get Shakti and she will give you Sat." Will and Shakti are the first means necessary to the Yogin. That was why he said always, "Remember you are Brahman," and he gave that as a central message to Swami Vivekananda. You are Ishwara. If you choose, you can be shuddha, siddha and everything else, or,... the will is the organ of the Ishwara or living master of the body. It works through all these functions, through the Buddhi for thought and knowledge, through the Manas for sensations, through the Chitta for emotions and through the Prana for enjoyment. When it functions perfectly, working in each organ according to the capacities of the organ, then the work of the Shakti becomes perfect and infallible... and functions, the nature of the Will and the nature of the Ishwara. Yogic Sadhan - III The Will when it begins to act, will be hampered by the Swabhava; therefore until you are able to act on the Swabhava, you will not, should not bring your Will to bear upon life. In other Page 1375 words while you are a sadhak of the Shakti marga, be a sadhak only; when you have got Siddhi of the ...
... Premananda remanifesting with the sense of self as all things and the Ishwara as all beings for its basis. 8 March 1917 The Premananda is combining its elements—(1) self = Ishwara; prakriti self all things and all beings. Therefore all the prakriti of Page 976 Ishwara one with myself (2) the beauty of the Ishwara—shuddha governing chidghana with ahaituka involved in it—(3) relations... necessity is the full illumination of the tapas which remains on the lower level and for this the return to the direct dasya, but dasya to the vijnanamaya anandamaya Ishwara. For some days the sense of the immediate presence of the Ishwara has been withheld and all has been done by the Prakriti. Now the presence is being restored and with it the intensity of dasya, but not the entirely immediate presence... is insisting on a more universally vivid sense of all beings and objects as the anandamaya Ishwara manifesting himself in various forms. This is resisted by the mentality which is accustomed to see Brahman in all and all in Brahman and, with a less facile readiness, Brahman as all, but not all as the Ishwara. Notably, it makes more resistance as to beings than as to objects; in the latter the shud ...
... Physical Ananda or Kamananda. This is of various kinds, sensuous, sensual etc. Page 1477 V. Karma Chatusthaya Krishna is the Ishwara taking delight in the world. Kali is the Shakti carrying out the Lila according to the pleasure of the Ishwara. Karma is the Divine Action. Kama is the Divine Enjoyment. VI. Brahma Chatusthaya Sarvam, Anantam, Jnanam, Anandam Brahma Sarvam... Daivi Prakriti (Divine Nature) This means the possession of the four Shaktis—Maheshwari, the Shakti of greatness and knowledge; Mahakali, the Shakti of force and violence; Mahalakshmi, the Shakti of beauty, love and delight; and Mahasaraswati, the Shakti of worldly reason (science) and work. The possession of these Shaktis carries with it a sense of the Divine Power, of general compassion [and]... Life and the world as a pleasant and amusing play. II. Shakti Chatusthaya Viryam, Shakti, Daivi Prakriti, Sraddha Viryam: Chaturvarnya in guna Brahmana, Kshatriya, Vaishya, Shudra Brahmana: Dhairyam, Jnanalipsa, Jnanaprakasha, Brahmavarchasya. Shakti is the right guna and right state of activity or right elements of shakti-character in all parts of the system. The chaturvarnya in ...
... seeker may be conscious only of the Master of Existence putting forth on him His energies of knowledge, power and bliss to liberate and divinise; the Shakti may appear to him only an impersonal Force expressive of these things or an attribute of the Ishwara. At the other pole he may encounter the World-Mother, creatrix of the universe, putting forth the gods and the worlds and all things and existences... existences out of her spirit-substance. Or even if he sees both aspects, it may be with an unequal separating vision, subordinating one to the other, regarding the Shakti only as a means for approaching the Ishwara. There results a one-sided tendency or a lack of balance, a power of effectuation not perfectly supported or a light of revelation not perfectly dynamic. It is when a complete union of the two sides... Otherwise one leans to one side or the other and naturally what one does is in complete. He says very clearly, doesn't he? that if one leans to the side of the Master without laying stress on the Shakti or the Mother, one goes into the Impersonal and out of the creation, one returns into Nirvana. He says that this tendency towards the Impersonal may exist even in the yoga of works, in Karmayoga, and ...
... stuff of mind into the stuff of supermind, transform all the lower energies into energies of her supramental nature and raise us into our being of gnosis. The Shakti will reveal herself as the power of the Purushottama, and it is the Ishwara who will manifest himself in his force of supermind and spirit and be the master of our being, action, life and Yoga. Page 761 ... of the divine Shakti. To open ourselves to the universal energy is always possible to us, because that is all around us and always flowing into us, it is that which supports and supplies 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... universal Shakti in the various forms of her power. At present we are conscious only of the power as formulated in our physical mind, nervous being and corporeal case sustaining our various activities. But if we can once get beyond this first formation by some liberation of the hidden, recondite, subliminal parts of our existence by Yoga, we become aware of a greater life force, a pranic Shakti, which ...
... etc. God and this creative power are one; this creative power is his Shakti, the Mother. Is this correct? It is right. There is no difficulty about it. Nirguna, Saguna are only aspects taken by the Divine in the manifestation. It is the Mother who manifests (creation is only manifestation) the Saguna or the Nirguna Ishwara. 28 June 1933 This morning I perceived the Mother both as with Form ...
... embodiment is there. Champaklal puts his head on Sri Aurobindo's lap signifying his total self-surrender and has the transcendental darshan of “two-in-one” symbolising the Ultimate who is both Ishwara and Shakti together and a unified non-dual not in the old sense but in the sense that being twofold brings yet no division. During this experience, Champaklal seems to have reached the state which is ...
... self-vision: "The images of its ever-living Truth Look out from a chamber of its self-wrapt soul: As if to its own inner witness gaze" (111) (3) Joint creation by the Ishwara and the Shakti: "The Master and the Mother of all lives Watching the worlds their twin regard had made" (525) Thus the manifestation arose "Imagined by some creative Eye" (547), by ...
... is now an action of the gnostic devatas in the Prakriti with the sense of the Ishwara immediately behind them; but the Ishwara also begins again to be directly manifest in the guidance and the Person. This is growing; meanwhile the Prakriti is unifying with the Purusha and the Ishwara directly or through the Deva-shaktis driving the instrument with an absolute Page 1112 and immediately... and unity in the madhura. All has to be taken up into the madhura. This movement can only be perfect when the sense of the presence of the Ishwara is allowed to be nitya in its directness and vividness. At present the Ishwara still acts from behind the Shakti. Attack of roga on digestive functions suppressed by tapas after a struggle with a residue in bhava. This is only part of the general attack... is when the jiva acts consciously in obedience to the prakriti as the executrix of the Ishwara or to the Ishwara acting through the varying forces of the prakriti or those which she guides or drives as an imperative force). The secondary dasya in which the Prakriti uses the instrument and itself obeys the Ishwara, but guided as if from behind a veil and more immediately using her own forces for the ...
... taken a step forward. Thought, vangmaya, vani have all been entirely possessed by the Ishwara; the other voices & suggestions are being either taken up by him or turned into sukshma vak. This latter movement is assured, but has not yet the final definite completeness. Personal relation of Ishwara & the jiva (prakriti) is now complete though not yet forceful in its central characteristic... perfection the free Tapas & Prakasha. The dominance of the Vijnana has been restored, but it has to be consciously related to its roots in the Ananda. As foreseen in the jail the Ishwara is seated in the Ananda; the Ishwara + Jiva in the Vijnana. Development of samadhi continues— 1) Jagrat Antardrishta—Any image willed comes after a time, always recognisable, but not always clear in outline or... of the slave & instrument is also now complete. The presence of the Ishwara has often been veiled by his manomaya personalities & ganas , but is now to occupy the directing centre in the Ananda tattwa. The triple Krishna affirmation is therefore perfected. 14-15 July 1915 Again an apparently stationary condition. The Ishwara remains, the forward action seems to be opposed & inhibited. Literary ...
... Part I — Recollections and Diary Notes Champaklal Speaks Champaklal’s Letter to Sri Aurobindo OM Kansia, P.O. Ankleshwar, 28.4.21, 3.00 p.m. My Ishwara, I have a persistent desire since many days to write to you; but I cannot decide which things to write. I feel like writing down everything but am unable to put all in front of you in words. Kindly... to you. As directed by you I sit in meditation but do not get any joy in it. Although I do wish to meditate, I cannot do it with joy. And as told by you, during the meditation I pray to the Divine Shakti but cannot surrender myself to you. While trying to surrender, my eyes burn and my head feels heavier and heavier. Once during meditation something happened, but only for a second. What happened I ...
... it is now only the physical & pranic elements that have the habitual reactions which come from the mental choice. These have to be eliminated for perfection of Samata, for perfection of Shakti. The Ishwara will choose through the Vijnana & work out through mind, prana & body obeying the Vijnana. Page 666 There must be the certain faith that all He does, is for the... inacceptable, friendly & hostile, accept some, repel others. A choice is necessary in action, but it must be made not by the Dwayavins, but by the Ishwara. The elimination of the Dwayavins is the main work now in hand. A perfect passivity in the hands of the Ishwara is the first necessity. Subjective Ananda is completed; physical Ananda is being added. Sudden pain of burning has at last become Ananda—Prolonged... After a long time the doubt of the Ishwara has returned with doubt of the Yogasiddhi & a moment & an element of tamasic udasinata. This crisis, however, has not been able to stop the activity of the Tapas & the siddhi. Its more violent touch has been momentary. A general distrust of any decisive thought remains behind, & doubt of the relation of the Ishwara to the personality & the world, but ...
... teaching of the Purushottama and the Parashakti (Adya Shakti) who becomes the Jiva and upholds the universe. It is evident that Purushottama and Parashakti are both eternal and are inseparable and one in being; the Parashakti manifests the universe, manifests too the Divine in the universe as the Ishwara and herself appears at his side as the Ishwari Shakti. Or, one may say, it is the Supreme Consciousness-Power... ss-Power of the Page 448 Supreme that manifests or puts forth itself as Ishwara Ishwari, Atma Atmashakti, Purusha Prakriti, Jiva Jagat. That is the truth in its completeness as far as the mind can formulate it. In the Supermind these questions do not even arise—for it is the mind that creates the problem by erecting oppositions between aspects of the Divine which are not really opposed... Adwaitins God is only the reflection of Brahman in Maya—just as Brahman is seen outwardly as the world which has only a practical not a real reality, so subjectively Brahman is seen as God, Bhagavan, Ishwara, and that also would be a practical not a real reality—which is and can be only the relationless Brahman all by itself in a worldless eternity. At least that is what I have read—I don't know whether ...
... or Consciousness-Energy is the indivisible Mother-Reality. The Vedanta ends in Ananda, it is a static unitary Ananda. The Tantra posits a dynamic Ananda, a dual Ananda between Ishwara and Ishwari, Shiva and Shakti. The Vaishnava takes a further step and transmutes Ananda into Love, a terrestrial humanised love. An earlier form of this humanised love was given in Buddha's Compassion. The tr... Divine Maya. The Divine Mother creates the world and maintains the world in the Delight of her Conscious Existence. She is the Supreme Consciousness (Chinmayee), she is the Power of Delight (Hladini Shakti). The whole bifurcation between Tantra and Vedanta hinges upon one point. The Vedanta overlooked one term of the Truth and missed thereby a whole world of experience and reality. The central term ...
... Consciousness-Energy is the indivisible Mother-Reality. The Vedanta ends in Ananda, it is a static unitary Ananda. The Tantra posits a dynamic Ananda, a dual Ananda between Ishwara and Ishwari, Shiva and Shakti. The Vaishnava takes a further step and transmutes Ananda into Love, a terrestrial humanised love. An earlier form of this humanised love was given in Buddha's Compassion. The... Divine Maya. The Divine Mother creates the world and maintains the world in the Delight of her Conscious Existence. She is the Supreme Consciousness (Chinmayee), she is the Power of Delight (Hladini Shakti). The Whole bifurcation between Tantra and Vedanta hinges upon one point. The Vedanta overlooked one term of the Truth and missed thereby a whole world of experience and reality. The central ...
... world. Page 6 Shakti Chatusthaya This may be called the siddhi of the temperament or nature in the lower system, in the internal triloka of mind, life & body, manas, prana, annam. To put it from a higher standpoint, it is the siddhi of the divine Shakti working in these three principles. वीर्यं शक्तिश्र्चण्डीभावः श्रद्धेति शक्तिचतुष्टयं । Virya, shakti, chandibhavah, sraddha, iti... our good even when it is apparently veiled in evil; and there must be faith in the power of the Shakti manifested by Him in this adhara to sustain, work out and fulfil the divine knowledge, power & joy in the Yoga and in the life. Without sraddha there is no shakti; imperfect sraddha means imperfect shakti. Imperfection may be either in the force of the faith or in its illumination. It is sufficient... divine temperament expressing itself in the fourfold type of the cháturvarnya,—in Brahmanyam, brahmashakti, brahmatejas, in kshatram, kshatrashakti, kshatratejas, in Vaishyaswabhava, shakti and tejas, in Shudraswabhava, shakti and tejas. We must realise that the ancient Aryan Rishis meant by the cháturvarnya not a mere social division, but a recognition of God manifesting Himself in fundamental swabhava ...
... Prakriti's play. Third, through this attainment and through ever-increasing dedication of all one's works and energies to the Ishwara or Supreme Lord a divine dynamism comes down into one's nature-parts and the lower Prakriti is gripped and guided by the Ishwara's illumined Shakti, the higher Prakriti. I have used traditional terms. We as Aurobindonians have to substitute our own appropriate ones ...
... gulf that still remains between the Purusha & the Shakti. The Purusha is the dominant Krishna, bala, Balarama-Aniruddha; but the Prakriti does not always feel the fullness of the tertiary dasya & the actual presence of the bhava of madhura-dasya. Hence the Ishwara is recognised, but the Devi is not yet Ishwari by expressing the dominant will of the Ishwara. Hence karma is not yet manageable. Sahitya... s. Samata is also final, but still vibrates sometimes momentarily to the touch of tamasic asamata. Page 820 Shakti is not final for want of faith, but force of madhura dasya has greatly increased. The Affirmations of the Anandamaya Ishwara, the madhura dasya & the submission to all bhoga are now ready for their perfection. Those of the Anandamaya as continent & Ananda... taking the madhura into itself. The bhava is firmly founded on jnana & state of being & the Ishwara is being felt in all thought, feeling & action. The distinction between Ishwara and Prakriti is not yet merged in the unity + difference, but the Prakriti is subordinate & more conscious of being a form of the Ishwara. Mahalaxmi brings with her bhakti & prema, the stable permanence of which was so long ...
... presence supporting everything else. Page 454 (7) The Transcendent Mother This is what is termed the Adyā Shakti; she is the supreme Consciousness and Power above the universe and it is by her that all the Gods are manifested, and even the supramental Ishwara comes into manifestation through her—the supramental Purushottama of whom the Gods are Powers and Personalities. Page 455... only separated from the Truth and therefore limited in knowledge and open to error, but in revolt against the Truth or in the habit of seizing the Truth only to pervert it. This Power, the dark Asuric Shakti or Rakshasic Maya, puts forward its own perverted consciousness as true knowledge and its wilful distortions or reversals of the Truth as the verity of things. It is the powers and personalities of... to whatever or whoever exercises a conscious power in the cosmic field and has authority over the world-movement or some part of it or some movement in it. But the Four of whom you speak are also Shaktis, manifestations of different powers of the supreme Consciousness and Force, the Divine Mother, by which she rules or acts in the universe. And they are at the same time divine Personalities; for each ...
... to determine even objective phenomena. The Purusha and Prakriti are therefore not only the Witness and the Activity witnessed, but the Lord and his executive energy. The Purusha is Ishwara, the Prakriti is His Shakti. Their play with each other is both the motive and the executive force of all existence in the universe. The Hour of God and Other Writings, pp. 51-52 This division was... illusion, or by the Self the Divine Being and by Maya the nature of conscious-being and the conscious-force by which the Divine embodies himself in soul-forms and forms of things. Others spoke of Ishwara and Shakti, the Lord and His force, His cosmic power. The analytic philosophy of the Sankhyas affirmed their eternal duality without any possibility of oneness, accepting only relations of union and ... in us by the action of the divine Shakti. To open ourselves to the universal energy is always possible to us, because that is all around us and always flowing into us, it is that which supports and supplies 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 ...
... that law offering up the universal enjoyment of her action and being to the Anandamaya Ishwara, the Lord of existence and works and Spirit of bliss, who presides over and governs her workings. The individual soul will be the channel of this action and offering, and it will enjoy at once its oneness with the Ishwara and its oneness with the Prakriti and will enjoy all relations with Infinite and finite... Purusha, the real Man in us, the divine Soul, shall act fully in this human instrument and shine fully through this human vessel. To divinise the perfected nature we have to call in the divine Power or Shakti to replace our limited human energy so that this may be shaped into the image of and filled with the force of a greater infinite energy, daivī prakṛti, bhāgavatī śakti . This perfection will grow... of our being and our works to whom it belongs, and for this purpose faith is the essential, faith is the great motor-power of our being in our aspirations to perfection,—here, a faith in God and the Shakti which shall begin in the heart and understanding, but shall take possession of all our nature, all its consciousness, all its dynamic motive-force. These four things are the essentials of this second ...
... existence is determined by the working of Shakti or Prakriti, Force of Nature, under the will & choice of Soul, Self or Spirit. This Soul or Spirit, variously termed Deva, self-luminous conscious Being behind the Force of Nature, or Purusha, informing Male inhabitant and possessor of this female executive Energy, or Ishwara, omnipresent Lord of this Will Power, this Shakti formulated in Force of Nature, is... is the beginning & end, the continent & inhabitant, the source & material of all objects & existences; for this Shakti, Prakriti or Nature produces all its works, objects & happenings only in the Ishwara's self-extended conscious existence. So, the Swetaswatara Upanishad defines Prakriti as Devátmashaktim swagunair nigúdhám, Self-Power of the Divinity concealed by its own modes of working. The Self in... difference arises from a divergence in the fundamental conception of God in the world. To the Mayavadin, Ishwara, God in relation to the world, is a supreme term of Maya and therefore like all things in Maya existent yet not existent; to the Seer God is an eternal reality standing behind Chit-Shakti in its works, embracing it, possessing it, fulfilling Himself in it through the world rhythm. Action to ...
... producing a much more rapid and spontaneous effect even in things physical than ever formerly.... The mastery of the system by the Ishwara is now almost complete, though still of a moderate intensity and force. The second Chatushthaya & the nature & realisation of the Shakti Jiva, marked by the appearance of the lipi 11 (kali), are growing more rounded and permanently real to the consciousness....... typical perfection of the remaining elements of the jnanam throughout its whole range, the growth of lipi and drishti, the constant realisation of the Ishwara, the forward movement of the other Siddhis.... January 16th ... The Ishwara is now master of all thought perceptions or expressed thought in the system and is laying his hold upon all feelings and sensations.... ... The... interference, only hampered in its speed. Fluency has been acquired, rapidity prepared and declared due at 8.[0]2 a.m. on the morrow.... ______________________________ Shakti, Chandibhava, Sraddha—pertaining to Shakti Chatushthaya; Jnana, Trikaladrishti, Ashtasiddhi, Samadhi—pertaining to Vijnana Chatushthaya; Arogya, Utthapana, Saundarya, Vividhananda—pertaining to Sharira Chatushthaya ...
... emotional mind, the life mind and the physical nature and brings into us the peace and freedom of the spirit, and a dynamical substitution of the action of the supreme and universal divine Shakti under the control of the Ishwara for that of the lower Prakriti,—an action whose complete operation must be preceded by the perfection of the natural instruments. And all these things together, though not as yet the... Supermind is the active Light and Tapas of the supreme and universal Self as the Lord and Creator, that which we come to know in Yoga as the divine Wisdom and Power, the eternal knowledge and will of the Ishwara. On the highest planes of Being where all is known and all manifests as existences of the one existence, consciousnesses of the one consciousness, delight's self-creations of the one Ananda, many truths... the self and spirit to display itself in its own largeness and splendour. It must be remembered that there is always a difference between the supreme Supermind of the omniscient and omnipotent Ishwara and that which can be attained by the Jiva. The human being is climbing out of the ignorance and when he ascends into Page 797 the supramental nature, he will find in it grades of its ascension ...
... Yoga are to be among today's siddhis. 10.15 The morning has been chiefly devoted to the taking entire possession by the personality of the Ishwara of the thought-expression and the removal of all restraints or government of the thought by the Shakti. The thought has also taken into itself the history of past ages, but is not yet as perfect in that province as in ordinary thought. The nature of... , but some instability in perfection. Other rupas are rare and unstable. The mastery of Page 58 the system by the Ishwara is now almost complete, though still of a moderate intensity & force. The second chatusthaya & the nature & realisation of the Shakti Jiva, marked by the appearance of the lipi 11 (Kali), are growing more rounded and permanently real to the consciousness. Sraddha... as the tapas increases in the body. Today, the typical perfection of the remaining elements of the jnanam throughout its whole range, the growth of lipi and drishti, the constant realisation of the Ishwara, the forward movement of the other siddhis. Pain is being given in the body, so that the discomfort of pain may by the habit of bhoga pass away. Pain will continue to be given henceforth till this ...
... experiences. The distinguishing feature of spiritual experiences is related to the discovery of Brahman, Purusha and Ishwara at different levels of the superconscient that lie beyond the mind. These experiences include those of the Self, Page 50 of Ishwara and the Divine Shakti of cosmic consciousness and of direct touch with cosmic forces and with occult movements of universal Nature. As a... create or arrive at a spiritual or psychic condition of the surface being and nature in which there is a larger and more complex openness to the psychic light within us and to the spiritual Self or the Ishwara or to the Reality which is superconscient and now felt above enveloping and penetrating in our being and nature. As Sri Aurobindo points out: "A combination of all these three approaches, the approach... heart, creates a spiritual or psychic condition of the surface being and nature in which there is a larger and more complex openness to the psychic light within us and to the spiritual Self or the Ishwara, to the Reality now felt above and enveloping and penetrating us. In the nature there is a more powerful and many-sided change, a spiritual building and self- creation, the appearance of a composite ...
... it for his universal ends. The force at work in us must be the manifest divine Shakti, the supreme or the universal Force unveiled in the liberated individual being, parā prakṛtir jīvabhūtā , who will be the doer of all the action and the power of this divine life, kartā . The One behind this force will be the Ishwara, the Master of all being, with whom all our existence will be in our perfection... once of oneness in being and of union in various relations of the soul and its nature with the Godhead who is seated within us and in whom too we live, move and have our being. It is this Shakti with the Ishwara in her or behind her whose divine presence and way we have to call into all our being and life. For without this divine presence and this greater working there can be no siddhi of the power... the free spiritual Shakti in which they find their culmination and unity beyond all modes. For the crude external idea that a man is born as a Brahmana, Kshatriya, Vaishya or Shudra and that alone, is not a psychological truth of our being. The psychological fact is that there are these four active powers Page 742 and tendencies of the Spirit and its executive Shakti within us and the ...
... Samuel 25 ā nanda 23 apar ā prakriti 15 Ā rya 3 ā sana 26 . Bhagavadgīt ā (Git ā ) 9, 21, 45, 47, 48,90,91, 101 Bhagavad shakti 75; see also shakti bhakti 21 Bhakti Yoga 42 beatitude 27, 28 beauty 31 beyond-ego 88; see also ego Brahman or Ā tman 11, 43, 45, 65, 97 Bramhic silence 2 Buddha 97 ... concentration, the principle of 27; see also concentration integral divine, the realisation of 27 intuition 72, 93, 94; the fourfold potencies of 68 Ishopanishad 45 Ishwara 45 Jainism, the Yogic system of 43 jīva 41, 43 jīvanmukti 49 jivanmukta(s) 30,96 Jiv ā tman 64, 65 Jn ā na 21 Jn ā naYoga 42 K ā l ī 4 knowledge... 26, 42 samat ā 73 Sāmkhya 21, 44 Satprem's biography of the Mother 77 sattva 29 Savitri 3, 15 s ā yujyamukti 47, 90 (The) Secret of the Veda 47 shakti 45,49, 74, 75; of Tantra 48 shūnya (nihil) 45 siddhis 11, 21,30, 39w., 84,86,96; the Tantric view of 46; Yogic 28 soul-instrumentation 15 soul-personality 63 ...
... a part of the actually present outward executive play of forces that help to give them their immediate character and direction. It is only the consciousness that reigns above, that of the supreme Ishwara, and is present in their secret heart, hṛddeśe tiṣṭhati , that knows and determines all their true truth and their manifestation in eternal time. Page 909 This supreme of infinite being... manifestation the truth it sees and dwells on and evolves its play, combinations, sequences, not a limited mental will and power like ours, but a conscious force supramental and illimitable, Tapas, Chit-shakti, not bound to this or that movement and result of energy, but ordering out of the infinite truth of self-existence the movement and result of all possible energies. And it is finally an Ananda of the ...
... telepathic incidence. The Surya direction of the Ishwara is prominent and moving towards direct logistic control and guidance. A great increase of physical stability in sadhara, niradhara and chitra lipi, but especially in the niradhara. Also now in sthapatya lipi. In Samadhi in the afternoon at first an oppression of nidra, but strongly resisted by the Shakti which established in spite of it a free flow... powerful and complete matribhava is constantly increasing, as also the anandamaya samata and strong hasya. Aishwarya bodha of the Ishwari in the Prakriti subject to the growing aishwarya of the Ishwara in the Ananda acting through the vijnana and limited by the continued imperfection of this instrumental nature. 18 August 1919 Full force of the seer ideality in the logistis. Thought-perception... Tapas in the physical being proceeds with the working of getting rid of the apravritti of mere prakashamaya ҫamas; the acquiescence in asiddhi mechanically recurs, but is no longer accepted by the Shakti Strong united spontaneity and stability is finally taking possession of the physical manifestation of the lipi, in which these two siddhis had still great difficulty in effecting a perfect coalescence ...
... of this division marks a farther attenuation of servanthood and deepening towards the divine servitude. But so long as the anumanta keeps his abhimana and reserves his right of individual lordship (Ishwara) over Prakriti, we have not passed the stage of simple dasyam. For between the various impulses of Prakriti, we have the sense of choosing, of an active & constant freedom, & although we choose what... imperative Will. In the double dasyam on the contrary there is no active & constant freedom, but only a general & ultimate freedom which is used little or only exceptionally. We are aware of ourselves as Ishwara & anumanta, the individual ruling & sanctioning authority, but, although we still have the power of refusing our sanction to any particular impulse of Page 75 Prakriti if we choose, we... universal Anumanta. This consummation is also attended by a ripening realisation of the Divine Master. Formerly I realised the Impersonal God, Brahma or Sacchidan[an]dam separately from the Personal, Ishwara or Sacchidananda. Brahma has been thoroughly realised in its absolute infinity & as the material & informing presence of the world & each thing it contains, yat kincha jagatyam jagat. But the sense ...
... vijnana are becoming the Ishwara's entirely. Madhuradasya increases. T² still hampered & obscured, but developing. Samananda hardly at all interfered with; when amangalabodha comes, it is anandamaya; the place of the amangala as a step of the mangalya is usually understood at once. In second chatusthaya, aishwarya, Mahakali bhava, sraddha swashaktyam, daihik shakti still imperfect,—the rest... Intimation in the lipi several times repeated that this movement of the ideality will come to a head on Tuesday 22 January 1917 For the first time today the Ishwara is the sakshi, and not the Jiva. At the same time the Ishwara jnata, bharta, anumanta, karta is being rapidly strengthened, 2 —(the karta from this moment after being added[)]. There is still a downward tendency of the mental... nothing awake in the mind except the inactive Sat-Purusha who hardly Page 955 even watches, is merely bharta. All is done by the supreme Shakti from above. At first the ideal thought failed and broke off in sushupti owing to nidra, but the Shakti insisting, the thought resumed, without coming back to swapna , in the sushupti itself. Still in the deepest depth of all, there is still a little ...
... see Outer being Gita, 123fn, 65, 168 on meaning of Samadhi, 217 Gnosis, 142, 158 See also Supermind; Truth- Consciousness God, 138, 140 See also Divine, the; Ishwara Grof, Stanislav, 322, 391 Gunas, 108-18 transcendence of, 115-16 transformation of, 117-18 Higher Mind, see under Mind Horace, 39 Human development, 390-401... 181-84, 191 See also Mind and spiritual truths under mind Intuition, 87, 353 Intuition (Plane of Intuition), 142, 149-53 fourfold power of, 152 and reason, 150 Ishwara, 98 See also Divine, the; God jāgrat, 206 See also Waking-State James, William, 361, 370 Jivatma(n), 84, 85, 86, 135, 379, 380, 386 in Monism, 374 ... Centres (of consciousness), 74 Muladhar, 36 Chakras, see Centres (of consciousness) Chit, 6, 8, 163-65, 325, 330-31, 393 See also Consciousness; Consciousness-Force Chit-Shakti, 8, 393 Chitta, 52 Circumconscient, the, 76, 77, 78, 79, 307, 343 See also Environmental consciousness Civilisation, and barbarism distinguished, 274-75 defined, 274-75 ...
... Jnana 1) jnanam, aikyam, yatharthabodha, hasyam, rasajnanam, lokadarshanam, astikyam 2) jnanoparati, anaikyam, ayatharthabodha, ahasyam, arasah, lokoparati, nastikyam III Shakti 1) slagha, viryam, shakti, sthairyam, amritam, saundaryam, vyapti 2) dainyam, slathyam, uparati, chapalyam, mritam, vaiparityam, bheda Notes - XIII Memory — I. 1) Of things noticed, 2) Of things unnoticed... according to types—Pashu, Pisacha, Pramatha, Rakshasa, Asura, Deva, Siddha— Swarga—7—Kama, Yuddha, Prema, Manas, Jnana, Nishkama & Bhagavata Naraka—offences of or against Kama, Prema, Satya, Ishwara, [?Devata], Jnana, Atma— 12 hells in each Notes - VIII Idomeneus. Coriolanus. Antony. Richelieu. C. [Caius] Gracchus St Louis. Charles V. Deiphobus. Brasidas.. T. [Tiberius] Gracchus. Clarence ...
... Samrat, SelfRuler & Emperor of existence. Still, until the veil is entirely removed, we are indeed the Ishwara by the present immanence of our will in Life, but partially only, and not only secondarily to God, but in a limited degree. We are indeed always subject entirely to the universal Will or Shakti in Prakriti even when we are increasing our individual control over the processes of her individual... conception of Law in Nature. Law of Nature is a fixed process formed by the universal self-conscious Will of Ishwara; it is in its nature a particular or a general movement of that Force. So long as it is maintained, it is binding on things in Nature, but not binding except by His own Will on Ishwara. Fundamental or "eternal" Laws of Nature are those general processes or movements in Conscious Being in... will as a working of divine or universal Will, it is the withdrawal from egoistic being & the perception of the individual as only a convenient term of the universal Ishwara, of the Jiva as only a form in consciousness of the Ishwara, it is the equal enjoyment of the fruits favourable or adverse not only of individual will, but of the universal will, not only our own joys, but the joys of all creatures ...
... of the Ishwara [ p. 28 ]. But my experience here is that Ishwara is the consciousness and force of the Supreme Mother. Could you please make it clear to me? The Mother is the consciousness and force of the Divine—or, it may be said, she is the Divine in its consciousness-force. The Ishwara as Lord of the Cosmos does come out of the Mother who takes her place beside him as the cosmic Shakti—the cosmic... essential presence supporting everything else. (7) The Transcendent Mother This is what is termed the Adyā Shakti; she is the supreme Page 106 Consciousness and Power above the universe and it is by her that all the Gods are manifested, and even the supramental Ishwara comes into manifestation through her—the supramental Purushottama of whom the Gods are Powers and Personalities.... passage the Radha-Power, which is spoken of as Premamayi Radha, Mahaprana Shakti and Hladini Shakti? Yes—but the images of the Radha-Krishna līlā are taken from the vital world and therefore it is only a minor manifestation of the Radha Shakti that is there depicted. That is why she is called Mahaprana Shakti and Hladini Shakti. What is referred to is Page 116 not this minor form, but ...
... niyama. By the practice of truth, by renunciation of all forms of egoistic seeking, by abstention from injury to others, by purity, by constant meditation and inclination to the divine Purusha (Ishwara pranidhana), a pure, glad, clear state of mind and heart is established. Next, by simplified device of asana and pranayama, Raja Yoga aims at the control of the body and the vital functions and... worship and realisation is Vishnu (known also as Pancharatra or Bhagavata), those in which the object of worship and realisation is Shiva, and those in which the object of worship and realisation is Shakti. In the Shaiva Agamas we find monism, qualified monism and dualism, in the Pancharatra Agama we find qualified monism, and in the Shakta Agama there is only monism. In all the Agamas there are four... Manifested Nature and its difficulties, he converts them, seizes them and conquers them. The Tantra emphasises one very important Page 55 aspect of the truth, namely the worship of the Energy, Shakti, as the effective force for all attainments. Tantra raises nature in man into manifest power of spirit and it concentrates on the whole nature of the human being for the purpose of the spiritual conversion ...
... (5) Sraddha has an occasional perfection when it is sraddha in the Bhagavan and in the shakti as his executive power; but in the absence or defect of ideal tapas-siddhi, this also wavers. General habit of sraddha prevails, but is crossed by the intellectual uncertainty as to the intention of the Ishwara. (6) & (7) Resultant defect of Mahaluxmi colour (bliss and love) and resurgence to the surface... पौरुषं नृषु followed by the sense of the Ishwara as the delight, rasa , in the flood of the being, अप्सु, the light of knowledge in the vijnana Page 1041 (sun) and mentality (moon), the word and the thought, the tapas. This led to the perception and sense of all substance of matter and consciousness, quality, force, thought, action etc as the Ishwara. Formerly these perceptions were of separate... to mix still with the ideality or to accompany it. The latter is rapidly diminishing and is at best occasional. Sraddha in Bhagavan and in the higher shakti which he uses as one's own universal shakti, is growing to completeness. The lower shakti not yet unified with the higher, is occasionally shaken Page 1070 by doubt or coloured by it; but this is more doubt of the rapid effectuality ...
... all the movements of Nature and observing them as witness and knower and finally as the giver (or refuser) of the sanction Page 134 and at the highest stage of the development, the Ishwara, the pure will, master of the whole Nature." 9 This practice may appear to be similar to that of disidentification taught in Assagioli's system of Psychosynthesis. However, there is a crucial difference... following passage: "When we can live in the higher Self...we become superior to the method of the lower workings of Prakriti. We are no longer enslaved to Nature and her Gunas, but, one with the Ishwara, the master of our nature, we are able to use her without subjection to the chain of Karma, for the purposes of the Divine Will in us; for that is what the Greater Self in us is, he is the Lord of... Page 137 striving, a disturbance, an inferior Maya." 11 Bondage and mastery have thus far been explained from the viewpoint of the Gita in terms of Purusha, Prakriti, Gunas and Ishwara. Sri Aurobindo introduces another cardinal concept pertaining to the psychology of mastery - that of the psychic being. The psychic being is Chaitya Purusha, the Purusha in the heart, which constitutes ...
... self-manifestation: he is the Conscious Being, Soul, Spirit, Purusha, and it is by his Nature, the force of his conscious self-existence that he is all things; he is the Ishwara, the omniscient and omnipotent All-ruler, and it is by his Shakti, his conscious Power, that he manifests himself in Page 92 Time and governs the universe. These and similar statements taken together are all-comprehensive:... is integral in the sense that it included or cohered with the concepts of Brahman and Ishwara, the Sankhyan concept of Purusha is trenchant and even exclusive. Similarly, while the concept of the Vedic and Upanishadic Aditi is integral in the sense that it included and cohered very well with the concepts of Shakti, Prakriti and Maya, the concept of Sankhyan Prakriti is equally trenchant and exclusive... the soul or psychic entity is an eternal portion of the Ishwara; it is his supreme Nature or Consciousness-Force that has become the living being in a world of living beings. The Brahman alone is, and because of It all are, for all are the Brahman; this Reality is the reality of everything that we see in Self and Nature. Brahman, the Ishwara, is all this by his Yoga-Maya, by the power of his Consc ...
... is firmly established, but the human personality is still in front, the divine behind & sometimes veiled by the human. Faith The swashakti is now manifest as a term of the Shakti of Page 581 the Ishwara & enthusiastic faith in it is established, subject to its entering into oneness with that which it represents. Samata There is ananda in asamata, duhkham & ahasyam. Hasyam... established. Intensity of the perception with chanda ananda is being added to the fixity. The relation with the internal Ishwara is being fixed in the system by the Vani & the Kalibhava. The perception of the internal Ishwara is intermittent. The relation with the external Ishwara is now permanently fixed in the consciousness. But both internally & externally the perception of the Person is imperfect... recorded— 1) A strong & anandamaya perception of all action & thought in beings as action of Prakriti obeying & expressing the Purusha, Ishwara. Page 579 2) Strong compulsion of dasatya in my own action. 3) Third intensity of Anandamaya Ishwara first in the Avidya part of all, then in the whole. Rupa The rupa in antardrishta is now permanently capable of manifesting all ...
... and harmonies of delight in a timeless forever. Page 510 × The biune body of the Lord and his Spouse, Ishwara and Shakti, the right half male, the left half female. × So Heraclitus, "The kingdom is of the child."... For there force or will is the exact counterpart, the perfect dynamis of the divine knowledge. And that knowledge is not merely the eye of the Witness, it is the immanent and compelling gaze of the Ishwara. Its luminous governing power, a power not to be hedged in or denied, imposes its self-expressive force on all the Page 502 action and makes true and radiant and authentic and inevitable... an inert realisation of Sachchidananda in which there is neither any mastery of the Prakriti by the Purusha nor any sublimation of Nature into her own supreme power, the infinite glories of the Para Shakti. Yet these two, this mastery and this sublimation, are the two gates of perfection, the splendid doors into the supreme Eternal. Page 499 The life soul and life consciousness in man, prāṇamaya ...
... practising in the immediate vicinity is also becoming stronger. Aishwarya is no longer an occasional output of will working upon an obstinate plastic material, but a powerful Shakti struggling with another powerful Shakti. The opposing force is still habitually the occupant of the Akasha and successful when not overborne by a strong & persistent pressure. The weakness of this movement, although it... Purusha in this Adhara. It is noticeable that when this Shakti fails in its effort, the object after executing a contrary or different movement, returns to fulfil the original will when the struggle is over. This seems to show that the adverse Power in the akasha is also not a native of the Akasha & therefore has little more staying power than the Shakti of this Adhara. It is stronger only by use of the... Akasha, but it manifests with an imperfect & fragmentary persistence. The frequency of vivid lipi is much obstructed. The attempt in the Brahmabodha to unify the upalabdhi of the Atman & of the Ishwara with the upalabdhi of the Brahman has begun, but is not yet successful. Separately, they are all well developed. The sadhana of pleasure in pain continues and the success is general, but not yet complete ...
... sort of reply to something I am translating in The Synthesis of Yoga . You know, there are these three aspects that must always be kept united in one's consciousness: jiva (the individual), Shakti, and Ishwara (the Supreme). He gives a wonderful description of how we have all three together in a kind of inner hierarchy. So while reading that (as I translate I have all the experiences, they come sp ...
... Maya. Not that he entirely rejected the aspect of the world as Lila - it was indeed the play of Ishwara, the personal divinity, but then Ishwara himself was no more than the most marvellous play of the original Phantasy or Ignorance, the Shankarite Illusion which at once is and is not. The love of Ishwara was, in Vivekananda's eyes, a splendidly cathartic emotion, cleansing the being of much egoism... finality. "Brahma satyam, jagan mithya" remains his philosophical motto. Mark now the inconsistency between this philosophy and his own spiritual career. He was an undeviating worshipper of the Shakti - that is to say, of the same creative Force which his intellect riddled with argument. He was a most zealous devotee of Ramakrishna as an Incarnation - that is to say, of a real manifestation of the ...
... resolves this opposition by insisting that the Devas are only forms of the one Deva, the Ishwara, the Lord of all Yoga and worship and sacrifice and austerity, and if it is true that sacrifice offered to the Devas leads only to material results and to Paradise, it is also true that sacrifice offered to the Ishwara leads beyond them to the great liberation. For the Lord and the immutable Brahman are not... soul is in reality and makes an opposition between inactivity of Purusha and activity of Prakriti; so its logical culmination is cessation of all works. Yoga starts from the notion of the Divine as Ishwara, lord of the operations of Prakriti and therefore superior to them, and its logical culmination is not cessation of works but the soul's superiority to them and freedom even though doing all works... perception of the great cosmic action and the eternal activity and power of the cosmic energy which was so much emphasised afterwards by the teaching of the Tantric Shaktas who even made Prakriti or Shakti superior to Purusha, is a very remarkable feature of the Gita. Although here an undertone, it is still strong enough, coupled with what we might call the theistic and devotional elements of its thought ...
... movement the Upanishad takes up the justification of works already stated in general terms in its second verse and founds it more precisely upon the conception of Brahman or the Self as the Lord,—Ish, Ishwara, Para Purusha, Sa (He)—who is the cause of personality and governs by His law of works the rhythm of the Movement and the process of the worlds that He conceives and realises throughout eternal Time... y, the reason for the existence of Avidya, the Ignorance, and the justification of works in the world. TRANSITIONAL THOUGHT THE DIVINE PERSONALITY The Vedantic idea of God, "He", Deva or Ishwara, must not be confused with the ordinary notions attached to the conception of a Personal God. Personality is generally conceived as identical with individuality and the vulgar idea of a Personal God... in His nature but yet different, greater, more vast and all-overpowering. Vedanta admits the human manifestation of Brahman in man and to man, but does not admit that this is the real nature of the Ishwara. God is Sachchidananda. He manifests Himself as infinite existence of which the essentiality is consciousness, of which Page 41 again the essentiality is bliss, is self-delight. Delight ...
... instrumentality of action and no cause or determinant of action,—for the immutable self is inactive, impartial and equal to all things, all workings and all happenings,—the Yoga idea is brought in of the Ishwara, the Divine as master of works and sacrifice, and it is hinted but not yet expressly stated that this Divine exceeds even the immutable self and that in him lies the key to cosmic existence. Therefore... Jiva; it constitutes the essence and develops the movement of the nature. It is a principle in each creature that derives from and is immediately related to a transcendent divine Becoming, that of the Ishwara, madbhāvaḥ . In this relation of the divine bhāva to the svabhāva and of the svabhāva to the superficial bhāvāḥ , of the divine Nature to the individual self-nature and of the self-nature in... not in its spirit, and if so, at once the freedom promised becomes either illusory or incomplete. Will seems to be an aspect of the executive part of being, to be power and active force of nature, Shakti, Prakriti. Is there then a higher Nature than that of the three gunas? Is there a power of pragmatic creation, will, action other than that of ego, desire, mind, sense, reason and the vital impulse ...
... original transcendent Shakti;” as Mahashakti, the cosmic Mother of the Gods; and as the incarnated Mother in the Yoga. The Great Mother is known in all great spiritual and occult traditions, even though variously named and described. We find her in Isis, Cybele, Sophia, and the Virgin Mary. She is the One who became Two – the active Brahman from eternity divided into Ishwara and Shakti, Purusha and Prakriti... I who am the offspring of what gave birth to me [what gave birth to her being the One]; And it is I who am the Mother [the Great Mother, the one original transcendent Shakti]; It is I who am the wife [Shakti to Ishwara, in human metaphorical language]; It is I who am the virgin [for ever the untouchable Origin of all]; It is I who am pregnant [with all the power and manifestations... justifies the pains of the evolutionary manifestation]; It is my husband who bore me [Ishwara is also the Brahman]; And it is I who am his mother [who gives shape to him in his manifestation – Isis, Mary]; And it is he who is my father and my lord. It is he who is my force [because I am his force, Shakti]; I am in the process of becoming [the complete Divine is growing up in the Mani ...
... looks, observes, but neither accepts nor for the moment interferes with their course. First there must be the freedom of the impersonal Witness; afterwards there can be the control of the Master, the Ishwara. The initial advantage of this process of detachment is that one begins to understand one's own nature and all Nature. The detached Witness is able to see entirely without the least blinding... Harmonious subjection to this actual universal Nature, a condition of good and perfect work for the natural instruments, is not an ideal for the soul, which should rather be subject to God and his Shakti, but master of its own nature. As agent or as channel of the Supreme Will it must determine by its vision and sanction or refusal the use that shall be made of the storage of energy, the conditions... our nature. Tamas incapacitates and takes Page 236 away the power to respond to divine impulse and the energy to change and the will to progress and make ourselves plastic to a greater Shakti. Rajas perverts knowledge, makes our reason the accomplice of falsehood and the abettor of every wrong movement, disturbs and twists our life-force and its impulses, oversets the balance and health ...
... the same level. This is contrary to all appearances, but it will happen. In that case these are preparatory movements. What has happened is the progressive seizing of all the movements by the Ishwara and the increase of the tertiary dasya. 12 January 1927 In spite of all opposition what has been promised is effected, only initially yesterday, it is true, but more completely today. The... physical influences. 20 January 1927 The adverse crisis continues in great violence. In this body there seems to be a turn for the better, not yet final and decisive. A certain overmastering Ishwara influence already dominantly successful in certain directions, control of functionings etc, is extending its activity to the remaining fragmentary illnesses. Development of supreme supermind, gnosis... Surrender is complete; horizontal movements of desire cross but are [ ] 5 easily rejected. Samata is complete except for certain external movements that touch the physical sensation. Shakti, Virya, Daivi Prakriti are returning and moving towards perfection. Sraddha is there again, though not yet assured in all that concerns the final effectuality of the Tapas. T³, T² are developing ...
... action of a knowledge which constructs itself with difficulty out of the unknown from signs and indications and gathered data Sri Aurobindo The Life Divine - I: Brahman, Purusha, Ishwara - Maya, Prakriti, Shakti … there the ordinary mind and its ideas and perceptions—for there are only two categories of influences recognisable, the ideas and feelings and actions of oneself and others and ...
... several forms : the lowest is intuition, then comes the knowledge in unity. In any case, the senses are no longer avenues of knowledge : it comes directly. Finally, Purusha reveals himself as Ishwara, the Lord. Governing and acting through his instruments he at last takes his kingdom in his hands. This is accomplished in two stages. At first the contact is mental—zone of the spiritual mind... perfect and to become the embodiment of Truth. The universal truth and power will then act through you and by your instrumentation. It is true that people are more or less unconscious instruments of the Shakti ; but it is a question of remaining perfectly conscious. This perfection of man is difficult—very, very difficult, and it is a life-time's work. One may fail and make a mess of one's life. It is ...
... standing back detached from all the movements of Nature and observing them as witness and knower and finally as the giver (or refuse) of the sanction and at the highest stage of the development, the Ishwara, the pure will, master of the whole Nature. 16 In summary, in the initial state of ignorance, Purusha the Soul is only a silent witness, giving an automatic sanction to the movements of... Anisha (nor-lord), subject; it is master only in theory. Much effort of austeriry is needed by way of refusing sanction to the unconscious movements of Nature before the Soul can become, in truth, Ishwara, master and lord of Nature. In Sri Aurobindo's words: The soul is the witness, upholder, experiencer, but it is master only in theory, in fact it is postmaster, anīśa, so long as it consents... thoughts and be their observer. As Sri Aurobindo states: The Divine has been described as Being, Consciousness, Ananda, even as a Consciousness (Chaitanya), as putting out a force or energy, Shakti that creates world. The mind is a modified consciousness that puts forth a mental energy. Page 71 But the Divine can stand back from his energy and observe it at its work, it can ...
... highest gnosis. The finality has begun and Page 1161 there remains only the complete transformation and the dominant certitudes. The Ishwara has now begun to prepare his final overt occupation of the Adhyakshatwa. Strong dasya of the Shakti manifested, and although there is fluctuation is taking possession. Tertiary ideal dasya in intensity has definitely replaced the remnants of the old... obstruction. V. Kali to idealise and fix herself in the gnosis and Krishna to fix himself as the visible Ishwara in the Ananda. Karma to extend its force of perfection in the personal working and its power on outward eventuality. Kama to complete its personal basis in the subjectivity. VI. Ishwara darshana to take up the perfected Brahma vision. VII. Perfection in the first two, initial perfection... deepened and possesses the system, but Krishna is still veiled by the ganas and devatas. Ananda Brahman has filled in with the chidghana and prema, but not yet with the fullness of the Anandamaya Ishwara. Tapas in Arogya has increased, the fragmentary rogas have a less insistence, but the two chronic rogas have acquired a new lease of continuance; nevertheless the digestive functionings are more under ...
... the cosmic Truth. * Page 55 If the true vital is "capable of all power, all knowledge, all Ananda", it seems as if it is the supramental vital itself or the vital of the Ishwara. How can it then be possible for the individual being to have such a vital? It is capable of receiving the movements of the higher consciousness, and afterwards it can be capable of receiving... Brahman into two incompatible principles - the Brahman and a universe of Maya which is not Brahman and yet somehow exists. In this view which is that of the Gita and some other Vedantic schools the Para Shakti and the Maya are also Brahman. Unity and Multiplicity are aspects of the Brahman, just as are Personality and Impersonality, Nirguna and Saguna. * "This central being has two forms - above ...
... occult Supreme. The Truth-being is the Hara-Gauri of the Indian iconological symbol (the biune body of the Lord and his Spouse, Ishwara and Shakti, the right half male, the left half female); it is the double Power masculine-feminine born from and supported by the supreme Shakti of the Supreme." 2 But even then a last point remains. For, we do not want to withdraw from the material plane of... consciousness and force, its knowledge and its 1 Savitri, Book I, Canto IV, p. 61. 2 The Synthesis of Yoga, p. 114. Page 146 will, Chit and Tapas, Chit and its Shakti, — that is Prakriti. Delight of being, Ananda, is the eternal truth of the union of this conscious being and its conscious force whether absorbed in itself or else deployed in the inseparable duality ...
... rahasyam uttamam. × This Power is the conscious divine Shakti of the Ishwara, the transcendent and universal Mother. × It is not indispensable for the Karmayoga to accept... inadequate vital motives and mental figures. A distinction has to be firmly seized in our consciousness, the capital distinction between mechanical Nature and the free Lord of Nature, between the Ishwara or single luminous divine Will and the many executive modes and forces of the universe. Nature,—not as she is in her divine Truth, the conscious Power of the Eternal, but as she appears to us in... Not in herself master, she is full of a self-aware Power 2 which has an infinite mastery and, because of this Power driving her, she rules all and exactly fulfils the work intended in her by the Ishwara. Not enjoying but enjoyed, she bears in herself the burden of all enjoyments. Nature as Prakriti is an inertly active Force,—for she works out a movement imposed upon her; but within her is One that ...
... Prakriti, executive Nature as opposed to Purusha, which is the Soul governing, taking cognizance of and enjoying the works of Prakriti. Shakti, the self-existent, self-cognitive, self-effective Power of the Lord (Ishwara, Deva or Purusha), which expresses itself in the workings of Prakriti. Maya, signifying originally in the Veda comprehensive and creative knowledge, Wisdom that... the Stable, by Its immutable existence (Sat), is Purusha, God, Spirit; representing Itself as the Motional, by Its power of active Consciousness (Chit), is Nature, Force or World-Principle (Prakriti, Shakti, Page 25 Maya). 2 The play of these two principles is the Life of the universe. The Gods are Brahman representing Itself in cosmic Personalities expressive of the one Godhead who ...
... the pyramid of existence is the Divine, the Supreme Person, the Purushottama. Even there as He begins to lean and look down, He expresses himself at the very outset as the dual personality of Ishwara and Shakti (the Divine Father and the Divine Mother) —sa dvitiyam aichhat, as the Upanishad says. That is still the Divine in His highest transcendent status, par ā tpara. Next, this dual or biune or... divalent reality shows itself or throws itself further out in a fourfold valency of the dynamic truth consciousness, creating and leading the cosmic evolution. The Four Page 74 Aspects of Ishwara, forming the male or purusha line, are the great names: Mahavira, Balarama, Pradyumna and Aniruddha. And the corresponding four aspects of Ishwari form the other great quaternary: Maheshwari Mahakali ...
... the pyramid of existence is the Divine, the Supreme Person, the Purushottama. Even there as He begins to lean and look dawn, He expresses himself at the very outset as the dual personality of Ishwara and Shakti (the Divine Father and the Divine Mother) – sa dvitiyam aicchat, as the Upanishad says. That is still the Divine in His highest transcendent status, paratpara. Next, this dual or biune or... or divalent reality shows itself or throws itself further out in a fourfold valency of the dynamic truth consciousness, creating and leading the cosmic evolution. The Four Aspects of Ishwara, forming the male or purusa line, are the great names: Mahavira, Balarama, Pradyumna and Aniruddha. And the corresponding four aspects of Ishwari form the other great quaternary: Maheshwari, Mahakali, Mahalakshmi ...
... the Cosmic Consciousness, of the Transcendental Consciousness, — these are among the most fundamental. Nirvana and Advaita, Vishishtadvaita and Dvaita, Purusha and Prakriti, Brahman and Maya, Ishwara and Shakti and hundred other similar concepts have behind them the experiences and realisations which are of central significance to Yoga. And pertaining to each experience and each state of consciousness... secret consciousness that can be experienced as a silent witness, purusha or as a transcendental immobility, Brahman or as the controlling and ruling giver of sanction and master, anumanta and ishwara. One of these experiences or all of them together can provide a sure basis of freedom from the tangles of the problems that the field of circumstances and the battle of life present to us by means... where is also to be found the origin of multiple individualities which are the centres of the Supreme Self, Purushottama, who at once reconciles and synthesises the status of Purusha, Brahman and Ishwara. And the knowledge of this higher Nature not only liberates us from the tangle of Nature, but gives us also the capacity to harmonise various threads of Nature which would even allow the transmission ...
... Sat and Chit-Shakti, double but inseparable, that the total truth of things can become manifest to the inner experience. This other side was developed by the Shakta Tantriks. The two together, the Vedantic and the Tantric truth unified, can arrive at the integral knowledge.... It is already indicated in the Gita's teaching of the Purushottama and the Parashakti (Adya Shakti) who becomes... again in three terms of its essential nature, - Self, Conscious Being or Spirit, and God or the Divine Being. The Indian terms are more satisfactory, - Brahman the Reality is Atman, Purusha, Ishwara." He also writes: "As there are three fundamental aspects in which we meet this Reality,... so too its power of Consciousness appears to us in three aspects: it is the self-force of that con... activity and spoke and acted through him but without any personal thought or initiative. What this was remained unknown until Sri Aurobindo came to realise the dynamic side of the Brahman, the Ishwara and felt 6. Ibid.. p. 101. Page 191 himself moved by that in all his sadhana and action." 7 The same thing is stated in more detail in the letter about ...
... accepts nor for the moment interferes with their course. First there Page 125 must be the freedom of the impersonal Witness; afterwards there can be rhe control of the Master, the Ishwara 107 . 108 To observe the movements as a witness without being discouraged or disturbed is the best way to effect the necessary detachment and separation. 109 The first principle... stated a little earlier about the method of self-discipline taught by the Gita: "First there must be the freedom of the impersonal Witness; afterwards there can be the control of the Master, the Ishwara." Mastery comes when one is no longer a mere Witness but also a Sanctioner. Besides the method of standing back as a detached witness of the movements of the surface being, Sri Aurobindo's yoga... looks, observes, but neither accepts nor for the moment interferes with their course. First there must be the freedom of the impersonal Witness; afterwards there be the control of the Master, the Ishwara. 135 [Italics by the author.] When the sadhaka has once stood back from the action of Prakriti within him or upon him and, not interfering, not amending or inhibiting, not choosing or deciding ...
... transcendent Shakti. All that we do is done for the sake of the Lord seated in the heart of all, for the Godhead in the individual and for the fulfilment of his will in us, for the sake of the Divine in the world, for the good of all beings, for the fulfilment of the world action and the world purpose, or in one word for the sake of the Purushottama and done really by him through his universal Shakti. These... adore; all else is lost in the silent immobile identity of the Jiva with the Atman. Here there is given to us something yet higher than the Impersonal,—here there is the supreme Self who is the supreme Ishwara, here there is the supreme Soul and its supreme nature, here there is the Purushottama who is beyond the personal and impersonal and reconciles them on his eternal heights. The ego personality still... and more marvellous divine becoming, madbhāva . And to get to that greatest spiritual perfection we have indeed to be immobile in the self, silent in all our members, but also to act in the power, Shakti, Prakriti, the true and high force of the Spirit. And if we ask how a simultaneity of what seem to be two opposites is possible, the answer is that that is the very nature of a complete spiritual being; ...
... illusion, or by the Self the Divine Being and by Maya the nature of conscious-being and the conscious-force by which the Divine embodies himself in soul-forms and forms of things. Others spoke of Ishwara and Shakti, the Lord and His force, His cosmic power. The analytic philosophy of the Sankhyas affirmed their eternal duality without any possibility of oneness, accepting only relations of union and separation... that is Sat or Purusha. The Power of self-aware existence, whether drawn into itself or acting in the works of its consciousness and force, its knowledge and its will, Chit and Tapas, Chit and its Shakti,—that is Prakriti. Delight of being, Ananda, is the eternal truth of the union of this conscious being and its conscious force whether absorbed in itself or else deployed in the inseparable duality ...
... temporal and can be deformed by the Ignorance. The Power of itself which thus manifests what is in its being is its Shakti, Maya or Prakriti, three names for the same thing. It is called Prakriti when it is seen in its executive aspect as working out the manifestation for the Purusha or Ishwara. Whether we regard the soul that manifests in a body as a portion of the Divine, eternal therefore like the... the Yogin to determine even objective phenomena. The Purusha & Prakriti are therefore not only the Witness & the Activity witnessed, but the Lord & his executive energy. The Purusha is Ishwara, the Prakriti is His shakti. Their play with each other is both the motive & the executive force of all existence in the universe. 25 The Divine is the eternal Self and Spirit; but Nature too is everlasting... are both of them truths of the Absolute, otherwise they could have no existence nor could they come into existence. The world is a manifestation, and in it the absolute Parabrahman manifests as the Ishwara, the one Eternal, but also It manifests the multiplicity of the One in the Jiva. This creates in the manifestation the double aspect of Being and Becoming. But becoming does not mean that Being becomes ...
... action of one and the same energy in all, even when it is experienced as the initiation and movement of the Ishwara, still takes different forms in different souls of men, aṁśaḥ sanātanaḥ , and a different turn in their nature. The light of spiritual knowledge, the manifold universal Shakti, the eternal delight of being stream into us and around us, concentrate in the soul and flow out on the surrounding... immortal Power and sole eternal Existence. But the Gita adds a phrase of immense import that alters everything, ātmani atho mayi . The demand is to see all things in the self and then in "Me" the Ishwara, to renounce all action into the Self, Spirit, Brahman and thence into the supreme Person, the Purushottama. There is here a still greater and profounder complex of spiritual experience, a larger ... —it recognises too the persistent spiritual truth of our personality as a factor of the highest experience. Not this natural but that divine and central being in us is the eternal Jiva. It is the Ishwara, Vasudeva who is all things, that takes up our mind and life and body for the enjoyment of the lower Prakriti; it is the supreme Prakriti, the original spiritual nature of the supreme Purusha that ...
... the Upanishads, although its Vedantic ideas are throughout coloured by the ideas of the Samkhya and Yoga. It must also be stated that the Samkhya in the Gita is not the system of Samkhya Karika of Ishwara Krishna, and Yoga referred to in the Gita is not the Yoga of the Yoga aphorisms of Patanjali. The traditional Samkhya is atheistic, while the Samkhya of the Gita admits and subtly reconciles the theistic... is not final objective, but only the necessary immense base for a greater and more marvellous Page 47 divine becoming, madbhava. For that perfection, we have also to act in the power, shakti, Prakriti. Transcending the law of the gunas of the lower Prakriti, we have to enter into inner immobility, we have to discover our jiva, its swabhava swadharma, and the faculties and powers of the... " 77 In that state, our works proceed straight from the Self and Divine within us, are a part of the indivisible universal action, are initiated and performed not by us but by a vast transcendent shakti. All that we do is done for the sake of the Lord seated in the heart of all, for the Godhead in the individual and for the fulfilment of his will in us, for the sake of the Divine in the world, for ...
... the Upanishad " Sacchidananda”. A more detailed summary of the complexity of this One Reality was further articulated in intensely meaningful words, Brahman, Purusha, Ishwara with associated words: Maya, Prakriti, and Shakti. The Veda is replete with descriptions of this One Reality, and they invite us to transcend all superficial exercises of speculation so that by an act of meditative and... of fire was replaced by the temple, the Karmic ritual of sacrifice was transformed into the devotional temple ritual. The Physical images of the two great deities, Vishnu and Shiva, and their Shaktis and their offshoots were used to stabilise their psychological functions, and they were made the basis both for internal adoration and for their eternal worship. Here, again, it may be mentioned that ...
... or Atman) and God (Ishwara). According to the Vedanta, which was current at the time of the Gita, the Purusha that is thus experienced is the one Brahman, not only vast but eternally transcendent One without the second. The Gita, however, develops a profounder secret, guhyataram rahasyam and presents to the seeker the reconciling truths of the Purusha, Brahman and Ishwara in its concept of ... in the Gita to be the same as Brahman. (For the individual being, the word that is used is Jiva.) For the sake of greater clarity, it may be mentioned that each of the words Purusha, Brahman, Ishwara and Page 122 Purushottama, has a specific meaning corresponding to a specific yogic experience. Firstly, the experience of immobility is termed the experience of the Brahman; but for the... purusha is also used. Secondly, the experience of the same Brahman as the dynamic being is designated by the word kshara purusha; the experience of the dynamic Brahman is also designated by the word Ishwara, specific meaning of which is the Lord of Para Prakriti and Apara Prakriti and of jiva which, in manifestation, is constituted by the Para Prakriti but is in itself the eternal portion of Purushottama ...
... Master of the work and his divine Shakti not only preside over the works of the universe but they originate these works, inhabit these works, control them and override all the happenings in the world. But it is the veil of our desire and it is the veil of the ego that prevent us from coming into contact with them, and it is only when our surrender to the Divine Shakti is absolute that we are able to... 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 of the effects... individual soul and all souls and more of them; it is the formless Brahman and the universe. It is the cosmic and the supracosmic spirit, the supreme Lord, the supreme Self, the supreme Purusha and supreme Shakti, the Page 41 Ever Unborn who is endlessly born, the Infinite who is innumerably finite, the multitudinous One, the complex Simple, the many-sided Single, the Word of the Silence Ineffable ...
... knowledge, all our thought is His thought, all our will is His Will, all our feeling is His Ananda and form of His delight in being, all our action is His action. The distinction between the Shakti and the Ishwara begins to disappear, there is only the conscious activity in us of the Divine with the great self of the Divine behind and around and possessing it; all the world and nature is seen to be... the Spirit manifested in the being. This is the highest realisation of the perfection and delight of the active one- ness; for beyond it there could only be the consciousness of the Avatâra, the Ishwara Himself assuming a human name and form for action in the Lila."¹ Before we conclude this chapter, let us attempt a brief outline of the supramental perfection as envisaged by Sri Aurobindo ...
... the legitimate action. Absolute passivity, absolute sraddha in the Master of All, is the means. There is no other means. It is essential that all should be recognised as the being & action of the Ishwara and yet that the two agencies Arya & Anarya should be distinguished. 4 December 1913 The passivity & sraddha are being established, first, without any demand, but always with the udasina lipsa... and Oriental States which have been indicated as selected nations—Persia, Turkey, Egypt, & for a time China & Japan; Ireland, France, Italy, Mexico, Brazil, Chile & Peru,—the discouragement of the shakti of the others. 2) In India, (1) the amalgamation of all powers under a single control (2) the provision of equipment & means for their work (3) their protection in the period of growth ...
... physically mental asamata in outworks of the system, vibrations not belonging to the system, but imposed from outside, also asraddha not in the Ishwara, but in the siddhi of the ideality. This has been expelled by a resort to rudra tapas of rajasic anger in the Shakti. Both the relapse and this resort have been recently predicted in the trik. and the lipi, the latter almost daily in an insistent lipi. The... intensity and be a basis for the regular working of the other Anandas. Karma is to develop its already developing action, Krishna Kali to deepen and possess the system, Ananda Brahman to fill in with the Ishwara. The other siddhis are still uncertain of development, but the fight with the obstacles of arogya is to continue with a necessary result of advance in the tapas of Arogya. Practically all the siddhis... of the intuitional gnosis and take up into it the T². Much more might have been done on the intuitional basis, but this would have been a lesser siddhi and was not the intention of the will of the Ishwara, which is already giving presages of the ascent beyond logistic to the second stair of gnosis, when once the supreme logistis shall have been formulated in its relative entirety. Page 1130 ...
... our forefathers and however has that sense has near at hand such a knowledge and Shakti as with one breath might blow away all the huge power of Europe like a blade of grass. But to get this Shakti one must be a worshipper of Shakti. We are not worshippers of Shakti. We are the worshippers of the easy way. But Shakti is not obtained by the easy way. Our forefathers, swimming through a sea of vast thought... most, seeks most, labours most can fathom and learn the truth of the world, gets so much more Shakti. If you look at Europe, you will see two things, a vast sea of thought and the play of a high and rapid and yet disciplined force. The whole Shakti of Europe is in that. And in the strength of that Shakti it has been swallowing up the world like the tapasvi of our ancient time, by whose power even... all sides. His wealth, his trade and commerce, his land, his very agriculture has begun to pass into the hands of others. We have abandoned the Sadhana of Shakti and Shakti has abandoned us. We do the Sadhana of love — but where knowledge and Shakti are not there, love does not remain. Narrowness and littleness come and in a little and narrow mind, heart and soul, there is no place for love. Where is ...
... Aurobindo says "The Mother is the consciousness and force of the Divine—or, it may be said, She is the Divine in its consciousness— force. The Ishwara as Lord of the Cosmos does come out of the Mother who takes her place beside him as the Cosmic Shakti—The cosmic Ishwara is one aspect of the Divine". He says again "Her embodiment is a chance for the consciousness to receive the Supramental into it... bottomless aggressive ignorance and its petty self-confident knowledge. The human mind shut in the prison of its half-lit obscurity cannot follow the many-sided freedom of the steps of the Divine Shakti.......Open rather your soul to her and be content to feel her with the psychic nature and see her with the psychic vision that alone can make a straight response to the Truth." "Then the Mother... the Gita doesn't give the core of the integral Yoga. First of all, the central, dynamic principle of our Yoga is an integral, unreserved and co-operative surrender to the Mother, the Supreme Divine Shakti. There is no mention of the Mother in the Gita. It is the cardinal principle of Tantra, which dominated and directed Sri Ramkrishna's life, and was ultimately accepted by Sri Ramakrishna's Vedantic ...
... and vivid vision in which Ramakrishna went up into higher planes and saw the mystic truth behind the birth of Vivekananda." The Master used to say about his Noren that he was a portion of Shiva — Ishwara Koti—and that he was of the eternally liberated souls — Nitya mukti— who can go up and down the ladder of existence. "And what was Vivekananda ?" asked Sri Aurobindo and answered: "A radiant glance... gather strength, went out Swami Vivekananda's call. "Nothing worthwhile can be achieved by the weak." Said the Fearless One, "Shed fear." Vivekananda preached that India must seek freedom by the aid of Shakti, the Mother of Strength. "Oh India, wouldst thou, with these provisions only, scale the highest pinnacle of civilisation and greatness? wouldst thou attain, by means of the disgraceful cowardice, that ...
... moves us, but aware of our true nature, conscious portions of the one Eternal and Infinite put out in herself for her works by the supreme Shakti. There is another greater step to be taken after the surrender of our instrumental ego to the Divine Shakti. It is not enough to know her as the one Cosmic Force that moves us and all creatures on the planes of mind, life and matter; for this is the... 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 Influence. It is no longer ego or ego-force... is manifest only when we renounce the egoism of the worker, and its direct movement increases in proportion as that renunciation becomes more and more complete. Only when our surrender to his Divine Shakti is absolute, shall we have the right to live in his absolute presence. And only then can we see our work throw itself naturally, completely and simply into the mould of the Divine Will. Page 243 ...
... own existence. He is a supreme mysterious All, an ineffable positive Absolute of all things here. He is the Lord in the Kshara, Purushottama not only there, but here in the heart of every creature, Ishwara. And there too even in his highest eternal status, paro avyaktaḥ , he is the supreme Lord, Parameshwara, no aloof and unrelated Indefinable, but the origin and father and mother and first foundation... of multiplicity in the spiritual being of the one divine Existence. This eternal individual is not other than or in any way really separate from the Divine Purusha. It is the Lord himself, the Ishwara who by virtue of the eternal multiplicity of his oneness—is not all existence a rendering of that truth of the Infinite?—exists for ever as the immortal soul within us and has taken up this body and... existences, who are portions and births and becomings of this single self-existent spiritual entity, the One, the Eternal. But what we see obviously at work before us is not this Eternal and his conscious Shakti, but a Nature which in the blind stress of her operations is ignorant of the spirit within her action. Her work is a confused, ignorant and limiting play of certain fundamental modes, qualities, principles ...
... and emotions rise out of the body and mind and take a free station above them. No longer have we the sensation of living in the body, but Page 490 are above it as its lord, possessor or Ishwara and at the same time encompass it with a wider consciousness than that of the imprisoned physical sense. Now we come to realise with a very living force of reality, normal and continuous, what the... nature of the supreme and universal Self seen indeed in the play of multiple individuality but without the veil of ignorance, with self-knowledge, in its multiple oneness, in the truth of its divine Shakti. In the Vijnana the right relation and action of Purusha and Prakriti are found, because there they become unified and the Divine is no longer veiled in Maya. All is his action. The Jiva no longer ...
... incarnation of Adya Shakti in the human body to do the transformative Yoga of the Supreme in the earth-consciousness forelights the certitude of its success. This Adya Shakti takes birth in our mortality and accepts the name of Savitri. She is "the patroness of magic priestcraft, Brahmanhood" and is, as Heinrich Zimmer rightly says, "the female counterpart and divine energy, Shakti, of Savitra-Brahma... If this Action is the Yajna, then the Sat-Purusha is the Yajaman and the World-Force His Grihapatni, Yajamanin, the Consort participating in the Sacrifice. Yogeshwara and Yogeshwari, the Will of Ishwara, perform the Yajna in the Transcendent; but as World-Creatrix when she rules over the quiescent Being, Prakriti mightier than Purusha, he subject to her action, then the Yajna in the terrestrial process... Savitri first steps into that House where her "silent will" joins the Will of the Divine in the Universe. Such is the nature of this Vedic Yajna going on in her heart. Sat-Purusha and Adya-Shakti A. B. Keith in his long introduction to the Taittiriya Sanhita belonging to the Veda of the Black Yajus School mentions that it, like the Shatapatha Brahmana, identifies Agni with Death which ...
... Divine Person, Lord of the real Page 64 Universe and the Lord of the supreme Shakti, of which the individual soul is a center without circumference or a portion or a child of the Supreme Divine Lord that lives by mutuality with all and in utter ecstasy of union with the Lord and His Shakti. There is also, it is claimed, an experience in which all the above three experiences are... kshara and akshara Purusha, the static and dynamic Purusha. This experience answers the great pronouncement of the Upanishads where the Supreme is described at once as Brahman or Atman, Purusha and Ishwara. Liberation and Perfection In the Indian yogic tradition, there appears to be a distinction between liberation and perfection, although these two terms are often understood to be... proceeding from the One. Of that supreme object of knowledge, Sri Aurobindo states: "It is the cosmic and the supracosmic spirit, the supreme Lord, the supreme Self, the supreme Purusha and supreme Shakti, the Ever Unborn who is endlessly born, the Infinite who is innumerably finite, the multitudinous One, the complex Simple, the many-sided Single, the Word of the Silence Ineffable, the impersonal ...
... Divine, of Ishwara and Shakti, Purusha and Prakriti. A Gnostic text from the second century CE has the Great Mother say in words which echo the Vedic scriptures: It is I who am the offspring of what gave birth to me [what gave birth to her being the One]; And it is I who am the Mother [the Great Mother, the one original transcendent Shakti]; It is I who am the wife [Shakti to Ishwara, in human ...
... Paratpara Purusha ( puruṣo vareṇya ādityavarṇas tamasaḥ parastāt ). It is he who has made this world out of his Page 76 being and is immanent in and sustains it as the infinite-finite Ishwara, ananta and sānta , Shiva and Narayana, Sri Krishna the Lilamaya who draws all of us to him by his love, compels all of us by his masteries and plays his eternal play of joy and strength and beauty... In order to stand aside, you must know yourself as the Purusha who merely watches, consents to God's work, holds up the Adhar and enjoys the fruits that God gives. The work itself is done by God as Shakti, by Kali, and is offered up by her as a Yajna to Sri Krishna; you are the Yajamana who sees the sacrifice done, whose presence is necessary to every movement of the sacrifice and who tastes its results... radiation of this divine state, brāhmī sthiti , throughout our world. It is not only in things animate but in things inanimate also that we must see Narayana, experience Shiva, throw our arms around Shakti. When our eyes, that are now blinded by the idea of Matter, open to the supreme Light, we shall find that nothing is inanimate, but all contains, expressed or unexpressed, involved or evolved, secret ...
... the subliminal. Intuition — 1. Insight without conscious reasoning. 2. Plane of consciousness between Illumined Mind and Overmind. See under Gradations between Mind and Supermind. Ishwara — Lord, Master, the Divine, God. Ishwarakoti — a human being who in losing himself in God yet keeps himself and is able to lean down again to humanity. See also Jivakoti. jāgrat... etc. taken together with a stress now on one side or another, sometimes on the feelings..., sometimes on the thought-mind — 'heart and mind' in its wider sense...." — Sri Aurobindo Chit Shakti — Consciousness-Force. Page 407 cinmaya —consisting of pure consciousness; transcendental. Circumconscient — the subliminal has a formation of consciousness which projects... of the three Gunas or modes of Nature, the Self — the Atman, the universal Spirit, the self-existent Being, the conscious essential Existence, one in all. (The Self is being, not a being) Shakti — Force, Power; the Divine Power; the Power of the other; the consciousness and power of the Divine; the Mother and Energy of the worlds. Shunya — void; the Nothing which is All. ...
... the Supreme divine Person (who is beyond the personal and the impersonal) to whom self-offering is to be made. Therefore, Krishna asks Arjuna "to see all things in the self and then in 'Me' 'the Ishwara, to renounce all action into the Self, Spirit, Brahman and thence into the supreme Person, the Purushottama." 72 [Italics by the author.] Regarding the Purushottama of the Gita, Sri Aurobindo... ened, limited in its field, very partially effective in its power. If a spiritual transformation, not a mere illumining modification of our nature, is to be done at all, we must call in the Divine Shakti to effect that miraculous work in the individual; for she alone has the needed force, decisive, all-wise and illimitable. But the entire substitution of the divine for the human personal action is ...
... which are the character of the Ignorance. This is the first result, but the second is a free inflow of all kinds of spiritual experience, experience of the Self, experience of the Ishwara and the Divine Shakti, experience of cosmic consciousness, a direct touch with cosmic forces and Page 105 with the occult movements of universal Nature, a psychic sympathy and unity and inner ...
... 1940 Ch. no. in Arya I Entirely new chapter. Indeterminates, Cosmic Determinations and the Indeterminable -- II Entirely new chapter. Brahman, Purusha, Ishwara — Maya, Prakriti, Shakti -- III Revised form of a chapter originally published in the Arya . The Eternal and the Individual XXXV IV Revised form of a chapter originally published in ...
... mental and bodily processes. This technique is spirituality and what it gives is liberation from sorrow and ignorance. The liberation should be described by no positive labels like Brahman, Atman or Ishwara: it can be labelled only in a negative manner as Nirvana which means cessation or absence of the interminable Becoming which is the world. The primal facts to be reckoned with are, in Buddha's view... y personalising the creative, preservative arid destructive qualities of the Supra-cosmic putting forth the cosmos and incarnating Himself again and again in the world, an ultimate Mother-force or Shakti bringing out for manifestation the secrets of the one Lord and Master of all existence - this is Hinduism. And it is also Hinduism that man can experience and realise the Divine, become unified with ...
... activity is the manifestation of the personal Shaktis of the Alipur sadhana in the anandatattwa of the mind, the explanation & justification of many dubious features and abandoned assertions of that sadhana, the justification of the mental tejas against the mental inertia, the extension of the dasya by submission to those chosen & allowed by the Ishwara, the removal of the fragments of straining, desire... dominant impulses. Hence, usually, a long resistance occurs before the action is effected and often the object succeeds in getting away from the field of the vashikarana. The Personality of the Ishwara & His relation with the Jiva are becoming more & more determined and frequent in action. Today there was a descent into the adhar of the Aniruddha-Balarama balakabhava, powerful in temperament & using... isolated incident in a limited scene rapidly represented or a momentary cinematographic glimpse on a more extended scale, eg a street and its movements etc. Page 366 29 December 1913 The Shakti is busy extending the subjective & pranic ananda in objective touches which are still discomfortable, eg heat in the entrails, nausea, tejas effective of discharge of purisha etc and purging out all ...
... distinguished from their secondary reproductions & from false simulations. Egoistic activity has been once more expelled and driven back into the world-environment. The Jiva is now only a secondary ishwara, bhokta, bharta & jnata receiving all things as a centre of enjoyment & lordship for the Purushottama. Kamananda is once more active in the erect position and during movement of the body, but i... ananima on the muscles of the neck. Utthapana of the left leg, horizontal, side position, fifteen minutes, with stress of ananima on the sinew kept out by the Will. Crisis due to the attempt of the Shakti to raise the siddhi from the ideality of the vijnanabuddhi with subordinate action of manasa ketu, to the vijnana with subordinate action of the manasabuddhi. 19 December 1913 A confused condition ...
... sense, and action. The second result is the ascent of consciousness in the superconscient and even towards the Transcendence, which results in the experience of the Self, experience of the Ishwara and Divine Shakti, experience of cosmic consciousness. This inflow of spiritual experiences has effects on the lower Prakriti of mind, life and body, and there are illuminations of the mind by knowledge, i ...
... or mental image. The thought-voices of the Shaktis have emerged in the Vani & alternate with the Master’s. 6 December 1912 The obstruction continues, but cannot prevent the continued perfection & increasing range & sureness of the prakamya-vyapti. Only, it clouds the vijnana & then the trikaldrishti cannot act certainly; it obstructs the Shakti-prayoga and brings about variation of failure... dasya and personal relation of the Master increase. The substitute for religious piety has been established in the consciousness, viz the knowledge of the Para Purusha, the sense of the power of the Ishwara & submission to it attended with the appropriate bhava in the chitta & the personal relation to the Lover. ([Written] Dec 18) Immediately after writing the above, the trikaldrishti again became... Atman & Brahman Nirguna & Saguna is always available & at once returns in fullness when the mind turns in that direction, but the nitya smarana is not there, because, perhaps, the realisation of the Ishwara is not equally well-established. The whole Yoga is still subject to clouding & temporary breaches even of those siddhis that have been most perfectly accomplished. Although these breaches are often ...
... our forefathers and however has that sense has near at hand such a knowledge and Shakti as with one breath might blow away all the huge power of Europe like a blade of grass. But to get this Shakti one must be a worshipper of Shakti. We are not worshippers of Shakti. We are the worshippers of the easy way. But Shakti is not obtained by the easy way. Our forefathers, swimming through a sea of vast thought... your normal condition. As to Shakti Upasana, you need not trouble about it at present as your Sadhana is taking a different course, from that laid in the Yogic Sadhan. Shakti is of two kinds, the lower of the mind desires and the higher Divine Shakti. When the first has been quieted and the higher consciousness made normal in you, it is possible for the Divine Shakti to take up all your activities... most, seeks most, labours most can fathom and learn the truth of the world, gets so much more Shakti. If you look at Europe, you will see two things, a vast sea of thought and the play of a high and rapid and yet disciplined force. The whole Shakti of Europe is in that. And in the strength of that Shakti it has been swallowing up the world like the tapasvī of our ancient time, by whose power even ...
... detached Page 235 from all the movements of Nature and observing them as witness and knower and finally as the giver (or refuser) of the sanction and at the highest stage of development, the Ishwara, the pure will, master of the whole nature. By intensive sadhana I meant the endeavour to arrive at one of the great positive realisations which would be a firm base for the whole movement. I observe... members are not Sannyasis; it is not mokṣa that is the sole aim of the Yoga here. What is being done here is a preparation for a work—a work which will be founded on Yogic consciousness and Yoga-Shakti, and can have no other foundation. Meanwhile every member here is expected to do some work in the Asram as part of his spiritual preparation. Recommendation to X not to take you away but to... persistent faith which no circumstance or event can break. If difficulties occur, they raise not mental doubts or an inert acquiescence, but the firm belief that, with sincere consecration, the Divine Shakti will remove the difficulties, and with this belief a greater turning to her and dependence on her for that purpose. When there is full faith and consecration, there comes also a receptivity to the ...
... would Prakriti be gone? Here "He" covers "the twin duality" and harks back to "the supreme Diplomat". It is the supreme Diplomat who is "the twin duality". We may equate this duality to Ishwara identical with his own Shakti. (1954) As far as I know, it is indeed "a new feature" - the opening of the chakras by the Force from above, as in our Yoga, instead of the Kundalini rising from below ...
... not even hinted at, much less developed. The remaining chapters are devoted to the bringing out of this suppressed knowledge in a conspicuous light and strong pre-eminence. It is to the Lord, the Ishwara, it is to the distinction of the higher and the lower nature and to the vision of the all-originating and all-constituting Godhead in Nature, it is to the One in all beings that prominence has been... his own Nature. He is attached to nothing, bound by nothing, fixed to nothing that he does; calm, he supports in a large and immortal freedom all the action and movement and passion of his universal Shakti. He becomes all that is in the universe; that which is in us is he and all that we experience outside ourselves is he. The inward and the outward, the far and the near, the moving and the unmoving ...
... lover, was already developing. The corresponding Tantric development of Shaivism may not yet have established itself fully; but the concretisation of the idea of Purusha-Prakriti, the union of Ishwara and Shakti, Page 165 from which it arose, was already there in the symbolic legends of the Puranas and one of these is the subject of Kalidasa's greatest epic poem. The Birth of the War-God ...
... trikaldrishti & jnana, the strong refuge of outgoing error. The Personality of the Master is now occupying the life in place of the more general personality of the Saguna Brahman. It is no longer Ishwara or Bhagawan only, but Srikrishna-Narayana. At present, however, it is only in the personal relations with the Master of the Yoga that the substitution has been established.. During the rest of the... apparently the intention of the siddhi; it is, therefore, not a defect of samata, but, so far as discomfort enters into the lower levels of the unevenly distributed tejas, a defect of Page 232 shakti which concerns the second chatusthaya—a defect, practically, of bhogasamarthya. Sahitya was resumed in the afternoon. (Soul in Art). The struggle over the health still continues and for the last ...
... they lived at the highest in the spiritualised higher mind, and for the rest could only receive things from even the Overmind—they could not enter it except by deep samadhi (सुषुप्ति). Prajna and Ishwara were for them Lord of the suṣupti . 20 November 1933 Is it possible for another being to take birth in a human being's কারণ দেহ [kāraṇa deha] and see everything from that standpoint? The... just now. I may say that spiritual experiences can fix themselves in the 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... dynamical, dyne (a unit of force), so that the word can be at once understood by all English readers. It means power, especially energetic power for energetic action. It is equivalent to the Sanskrit word, Shakti. Philosophically it can stand as the opposite word to status, Divine Status, Divine Dynamis. Ineffugable "Infinity imposes itself upon the appearances of the finite by its ineffugable self-existence ...
... consent to be your Shakti". What precisely do you mean by this phrase, "my Shakti"? It is a wrong way of putting it which may lead to a confusion of ideas. You mean perhaps that she is to you the Mahashakti and that the force which will descend on you from the supramental plane and support your sadhana and action, will come from her. That is all right; but the Mahashakti is the Ishwara's and nobody can... can speak of her as "my Shakti". Lastly, you speak in regard to your experience of coming here to this house of coming here "in the supermind". What happened was that you entered into a supraphysical consciousness and in that state some part of you came over here. You speak too easily of any kind of supraphysical consciousness as if it were necessarily the supermind. But there are many grades of c ...
... the Guru and the guidance and rely on the Ishwara for the fulfillment, to have faith in my abiding love and affection, in the affection and divine goodwill and loving kindness of the Mother, stand firm against all attacks and go forward perseveringly towards the spiritual goal and the all-fulfilling and all-satisfying touch of the All-Blissful, the Ishwara. * Page 232 April... Supreme Spirit and the other planes in between and their possible effects upon our life and material world; but it will be quite possible to insist only on the realisation of the Supreme Being or Ishwara even in one aspect, Page 230 Shiva, Krishna as Lord of the world and Master of ourselves and our works or else the Universal Sachchidananda, and attain to the essential results of... conquered by the Spirit. It is this view and experience of things and of the truth of existence that enabled me to write the Life Divine and Savitri. The realisation of the Supreme, the Ishwara, is certainly the essential thing; but to approach Him with love and devotion and bhakti, to serve Him with one’s works and to know Him, not necessarily by the intellectual cognition, but in a spiritual ...
... prayogas initially successful, then successfully baffled by opposing forces of habitual resistance, then fulfilled by unexpected circumstances suddenly intervening & showing the direct hand of the Ishwara. Samadhi was once more active, but has not recovered normal coherency or long continuity of action. Sleep resumed its force, bringing one hour of nidravishta samadhi in the afternoon and more than... depression. The fourfold dharma of virya is at work, subject to ineffective physical touches of their opposites, but not yet energetically active. With the same qualification the fourfold state of shakti is well established, but still uncertain in the bodily force. Chandibhava is limited as yet by the saumya character of the tejas which is full of dhairya and hatha, but not yet fierce & ardent except ...
... and mind to all things and happenings. Shakti force, energy; the divine or cosmic Energy. Shanti peace, spiritual calm proceeding from inner harmony. Shuddhi purification, purity. Siddhi Yogic perfection. Sraddha faith in the Lord and his Shakti, the final element of the sakticatustaya. ... of 'Jnana' above. This copy calls the communicative side of Vyapti 'communication of broadcasting', and goes on: 'What happens in the Amutra happens in the Iha. What the Chit-shakti reveals in the Spirit, the Maya-shakti crudely and materially attempts in the material and mental universes. So spiritual Communism of Vijnana has its shadow in the material and bolshevik Communism; and the Siddhis... Yoga.¹ The divinisation of the perfected nature can, however, come about by calling in the divine Power, or shakti to replace our limited human energy so that this may be shaped into the image of and filled with the force of a greater infinite energy (daivi prakriti, bhagavati shakti). Again, this perfection will grow in the measure in which we can surrender ourselves, first, to the guidance and ...
... Sight & Force simultaneous in their activity and one in their substance, but not intermixed in their function. Then only will the Dasya be of the true nature of the relation between the Jiva & the Ishwara. The condition of the Viceroy answers to the trikaldrishti and aishwarya, in the circumstances of a rapid improvement. The Turkish affair is still uncertain but in several directions it is following... fulfilled in both the favourable & adverse movements, only the Aishwarya is slightly baffled. As foreseen, there is no result from the two witnesses summoned. Again, as foreseen to be willed by the Ishwara only recently, there have been fresh aviation accidents, more storms & wrecks and a serious railway accident all in the news of a single day; all occurred in England, but this was not foreseen. The... existence, to sit fast in his city, navadware pure, & allow the infinite Tapas to manifest through him, accepting it, sanctioning it, (anumati), giving the command to fulfil it to his helping devatas, (ishwara), holding up the whole system & its working, (bharta), and watching & enjoying the results. The Tapas may be with knowledge & then the results will be perfectly in accordance with what is intended ...
... another dynamic and kinetic nature or any other kind of works? To act is to be subject to the three qualities of Nature; to be beyond these conditions of her working is to be silent in the Spirit. The Ishwara, the Supreme who is master of all her works and functions and guides and determines them by his divine will, is indeed above this mechanism of quality, not touched or limited by her modes, but still... men of power more open than ours to the truth of things behind the physical veil, saw behind the life of man great cosmic Powers or beings representative of certain turns or grades of the universal Shakti, divine, titanic, gigantic, demoniac, and men who strongly represented in themselves these types of nature were themselves considered as Devas, Asuras, Rakshasas, Pisachas. The Gita for its own purposes ...
... self-manifestation; he is the Conscious Being, Soul, Spirit, Purusha, and it is by his Nature, the force of his conscious self-existence that he is all things; he is the Ishwara, the Omniscient and Omnipotent All-ruler, and it is by his Shakti, his conscious Power, that he manifests himself in Time and governs the Universe. 36 Our waking experience is conditioned by physical senses, indriyani, and ...
... character of the Ignorance. Page 941 This is the first result, but the second is a free inflow of all kinds of spiritual experience, experience of the Self, experience of the Ishwara and the Divine Shakti, experience of cosmic consciousness, a direct touch with cosmic forces and with the occult movements of universal Nature, a psychic sympathy and unity and inner communication and interchanges... heart, creates a spiritual or psychic condition of the surface being and nature in which there is a larger and more complex openness to the psychic light within us and to the spiritual Self or the Ishwara, to the Reality now felt above and enveloping and penetrating us. In the nature there is a more powerful and many-sided change, a spiritual building and self-creation, the appearance of a composite... this difficult passage: but the strongest, most central way is to found all such or other methods on a self-offering and surrender of ourselves and of our parts of nature to the Divine Being, the Ishwara. A strict obedience to the wise and intuitive Page 940 leading of a Guide is also normal and necessary for all but a few specially gifted seekers. As the crust of the outer nature cracks ...
... One in the world and in transcendence of the world, as the unity and as the multiplicity, through Vidya & through Avidya, in the Spirit and in the world, by God above Nature and by Nature in God. Ishwara, Brahman, the Life-principle Matariswan, the Bright and Pure Stillness, the supreme & absolute Personality, the triple Purusha, Surya, Sachchidananda, Agni,—successively he presents to us in the course... possessions have to be cast & dissolved into the mould of a desireless and all-possessing bliss (Ananda or Jana); self-will & self-action cast & dissolved into the mould of a divine action of the universal Shakti or World Force (Chit or Tapas) which shall use the mind, body and life as a passive, obedient and perfected instrument; ego-sense cast and dissolved into the mould of divine & undivided being (Sat) ...
... an eternal Perfection is moulding us into its own image. One who is the Lord or Ishwara of the Yogic philosophies, the Guide in the conscious being ( caitya guru or antaryāmin ), the Absolute of the thinker, the Unknowable of the Agnostic, the universal Force of the materialist, the supreme Soul and the supreme Shakti, the One who is differently named and imaged by the religions, is the Master of ...
... 18 Sri Aurobindo’s leaving the body meant a traumatic change for the Mother in ways we cannot even try to imagine. Which human can have an idea of the relationship between the embodied Ishwara and Shakti? “There are no words which can describe the collapse that has been for it,” said the Mother later, and by “it” she meant her body. It had been un coup de massue , a sledgehammer blow … “When ...
... soul was passing on "towards the end which ever begins again." 134 It was approaching "the source of all things human and divine." Far beyond the zone of "nameless Gods", even beyond the Abode of Ishwara-Ishwari, "the deathless Two-in-One", "a single 131 Adaptation from The Life Divine, SABCL, Vol. 18, p. 337. 132 Essays Divine and Human, CWSA, Vol. 12, p. 188. 133 Letters... transcends the borders of this Overmind zone of consciousness. Now there are unified principles of the Divine, viz., the Existence principle (Sat), the Consciousness-Force principle (Chit-Shakti) and the Bliss principle (Ananda), and finally a fourth principle Supermind (Mahas or Vijnana). These four supernal principles constitute the "Higher Hemisphere" of our being. Now the question is:... eternal reign. There it manifests its infinities, the unconcealed glories of its illimitable existence (Sat), its illimitable consciousness and knowledge (Chit), its illimitable force and power (Shakti) and its illimitable beatitude (Ananda). The creative action of Sachchidananda, of the Existence-Consciousness-Bliss Absolute, has its centre in a fourth principle called Supermind (Mahas ...
... degree of the perfection that comes by doing works in Yoga. That done, your nature will follow its cosmic walk in a complete and constant union with the Supreme, express the highest Self, obey the Ishwara. "This way of divine works is a far better release and a more perfect way and solution than the physical renunciation of life and works. A physical abstention is not entirely possible and is not... nature are nothing without him, nothing if not his partial self-expression. It is the Divine Infinite that is being progressively fulfilled in your nature. It is the supreme power-to-be, it is the Shakti of the Lord that shapes and takes shape in your swabhava. Give up then all sense that you are the doer; see the Eternal alone as the doer of the action. Let your natural being be an occasion, an instrument ...
... rooted in the One, in the inner core of those Great Beings behind their visible personality. Sri Aurobindo as the ‘masculine’ Purusha or Ishwara [Lord] kept himself in the background and worked from there, while the Mother as the ‘feminine’ Prakriti , Shakti or Creatrix converted his spiritual acquisitions into practical facts of change and growth. But they always were one divine Consciousness ...
... be ignored, merely suppressed or held down or put away out of sight. In the first place, it is in one of its aspects a cosmic and even a divine principle: it takes the spiritual form of the Ishwara and the Shakti and without it there could be no world-creation or manifestation of the world principle of Purusha and Prakrit! which are both necessary for the creation, necessary too in their association ...
... —very much as the Upanishads called in us the superconscient in us the Sleep-Self, although this Sleep-Self is said to be an infinitely greater Intelligence,Omniscient, Omnipotent, Prajna, the Ishwara. Psychic Science calls this hidden consciousness the Subliminal self and here too it is seen that this Subliminal self has more- powers, more knowledge, a freer field of movement than the smaller... dynamic and creative energy. it can determine its own reactions or abstain from reactions; It can not only answer to forces, but create or put out from itself forces. Consciousness is Chit but also Chit Shakti."4 Consciousness is usually identified with mind, but ____________________ ¹ On Yoga II, Tome One, P . 347 ² ibid P. 253-254 ³ Ibid P. 254 4 Ibid P. 254 Page 139 ...
... be ignored, merely suppressed or held down or put away out of sight. In the first place, it is in one of its aspects a cosmic and even a divine principle: it takes the spiritual form of the Ishwara and the Shakti and without it there could be no world-creation or manifestation of the world-principle of Purusha and Prakriti which are both necessary for the creation, necessary too in their association ...
... either a seated element of the physical nature nor a positive recurrent force. Ananda struggles towards permanence. Karmasiddhi is once more active. 19 April 1914 Today the sense of the Ishwara is making itself felt in movements which were formerly dismissed as unwilled by Him or opposite to the siddhi, eg vanis of the physical mental world etc. The siddhi is seen in movements of asiddhi... is now more spontaneously recurrent & continuous than it was ever before. It is now indeed only in the kamananda that the principle of rapid progress is manifesting. Lipis 1) Bhakti 2) Shakti 3) Tall talk of the spies — referring to the rumours of a pending fabrication by the spies—on basis of inquiries about "name of any street in Chandannagar". Bhakti entered into the Kris... except a slight & hardly appreciable reaction at the end, now resulted in a very appreciable strain at the end of half an hour. There is in other respects also a noticeable relapse in the physical shakti. As yet, the principle of relapse maintains itself everywhere; the second intimation of the 2ᵈ May has not been fulfilled except that the relapse is no longer definitive, no part of the purely ...
... of the task that is before us. Never in history has there been a greater age than now. Nothing in the past is too high for the present. Sannyāsa was not greater than public service. No form of Ishwara could be higher than Bhumia Devi. This Devi we have to realise. Her worship we have to establish. And we may remember that in the form of Gandhari she still sings to the Duryodhanas of this day,... Indu Prakash. She could see in him even then the same missionary spirit that had animated her own great Master, Swami Vivekananda, Page 338 and Sri Aurobindo glimpsed in her the Shakti that had made her the inspired author of Kali, the Mother. Returning to Bengal, she gave sustained support to him in his secret work, and in 1903 he appointed her a member of the controlling r... spread of the eternal religion will be like sowing seeds in a barren field. The performance of the racial religion will make it easier to serve the spirit of the age. This is an age of energy, shakti, and love.... Entering into and manifesting in the Aryan religion, composed of knowledge, devotion and non-attached action, these same powers are seeking for expansion and self-fulfilment. The signs ...
... psychical consciousness and psychical phenomena. This turn has great possibilities but also by itself great dangers. In the complete Sadhana there are two powers necessary, the masculine, Purusha or Ishwara power coming down in knowledge, light, calm, strength, wide consciousness from above and the feminine, Nature or Ishwari power opening in receptivity, passivity, psychic sensibility, the responsiveness... indifference are not in themselves desirable things but they are temporarily useful as a rest from the past unnatural tension. The passivity is desirable and a good basis for a new and right working of the Shakti. It is not a true interpretation of his condition that he is dead within and there is only an outside activity. What is true is that the centre of vital egoism that thinks itself the actor has been... accept my yoga the conditions are a steady resolve and aspiration towards the truth I am bringing down, a calm passivity and an opening upward towards the source from which the light is coming. The Shakti is already working in him and if he takes and keeps this attitude and has a complete confidence in me there is no reason why he should not advance safely in the sadhana in spite of the physical and ...
... spiritual interpretation widely differs from theirs. In fact, we would rather call our interpretation metaphysical and not spiritual. Dayananda's spiritual interpretation was based on the ctrine of Ishwara, Dwijadas's on that of the Brahman, and Durgadas's on the devotional religious feeling. No doubt, the Vedas have all these. But these scholars have shown only in brief the general form of spirituality... an arrests our attention. The very names Savitri and Satyavan are immediately inspiring truths. In the Vedas the Truth-Sun is synonymous with Savitr. As Purusha he is Satyavan, and Savitri is his Shakti. Every aspirant is aware of the fact that it is the Truth's own faith and power that can free the Truth from the grip of Matter, Ignorance and Death. However, one may not believe that whatsoever the ...
... synthesis of the supreme realizations but also a synthesis of the methods of yoga. The object of knowledge which is to be pursued, according to the Isha Upanishad, is at once the Brahman, Purusha and Ishwara. The ultimate reality is Brahman, the transcendental Essence, the One without the second, and the essential stuff of all that is seen and experienced in the universe, — all names and forms (nāma rūpa)... energy, constitutes the universe. But that reality, having originated the universe, continues to develop it, continues to control it and continues to enjoy it. Thus the Brahman is Purusha and is also Ishwara, the Lord. All that is in the universe, whatsoever is individual universe of movement in the universal motion is for habitation by the Lord (Īśa vāsyam idam sarvam yat kinca jagatyām jagat). 50 ... verse eighteenth follows the invocation to surya in verse seventeenth. In the Vedic and the Upanishadic yoga, knowledge of light, which is represented by surya, is logically anterior and supporter of shakti, the power of will for action, which is represented by Agni. In the path of yoga that aims at the attainment of light and force of action is by its very nature synthetic. The method of the attainment ...
... 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 feeling and recognised... Consciousness and a greater action of Force: his natural existence would be the instrumentation of a superior Power, an overmental and supramental Consciousness-Force, the power of the original Divine Shakti. All the processes of the evolution would be felt as the action of a supreme and universal Consciousness, a supreme and universal Force working in whatever way it chose, on whatever level, within whatever ...
... dynamic activity and spoke and acted through him but without any personal thought or initiative. What this was remained unknown until Sri Aurobindo came to realise the dynamic side of the Brahman, the Ishwara and felt himself moved by that in all his sadhana and action..." Page 372 To many lines in the Sonnets one can find parallels in Savitri though, of course, not always with the... A flaming serpent rose released from sleep— an experience is described, which is well-known to Indian Yoga. But here the process is a little different. The Power or Page 388 Shakti of the Divine—Kundalini—sleeping coiled like a serpent in the chakra It is not easy to construe the passage (p. 122): A brute half-conscious body serves as means A mind that must ...
... that comes by doing works in Yoga. That done, your nature will follow its cosmic walk in a complete and Page 93 constant union with the Supreme, express the highest Self, obey the Ishwara. "This way of divine works is a far better release and a more perfect way and solution than the physical renunciation of life and works. A physical abstention is not entirely possible and is not... nature are nothing without him, nothing if not his partial self-expression. It is the Divine Infinite that is being progressively fulfilled in your nature. It is the supreme power-to-be, it is the Shakti of the Lord that shapes and takes shape in your swabhava. Give up then all sense that you are the doer; see the Eternal alone as the doer of the action. Let your natural being be an occasion, an instrument ...
... spiritual determinates of the absolute Existence; they are its triune powers, necessary first postulates for all its self-creation or manifestation, — Self, the Divine, the Conscious Being; Atman, Ishwara, Purusha.¹ __________________________________________ ¹ (Sri Aurobindo, The Life Divine, vol. 18, Centenary edition, Pondicherry, 1972, pp. 308-315 Page 191 Appendix XV ... ion and action of the universal Force, it gradually reveals behind it the true Person in us, the central eternal being, an everlasting being of the Supreme, a power and portion of the transcendent Shakti.¹ Here too, in this movement by which the soul divests itself gradually of the obscure robe of the ego, there is a Page 158 progress by marked stages. For not only the fruit of works... with the Master of all existence and his activities are merged in the action of a supreme Energy which is pure, true, perfect and blissful for ever. Thus can he utterly renounce to the supramental Shakti his works as well as the fruits of his works a; id act only as the conscious instrument of the eternal Worker. No longer giving the sanction, he will rather receive in his instruments and follow in ...
... over millions of years be the Christianity you see through Aurobindonian eyes? Can Sri Aurobindo's Integral Yoga of total inner-outer transformation by the power and grace of the Supramental Ishwara and Shakti, a process which is a conscious accelerated form of the Evolution that has been going on for millions of years, be equated to a sudden change of soul-body "in the twinkling of an eye" with no... planes. Even later he declared that he was basing himself in his expositions on the old Yogic vision of Sachchidananda, or infinite and everlasting Brahman, in the three aspects: Atman, Purusha, Ishwara. All this is what you call "the Vedic revelation". But what about the specific status and power of the Divine which Sri Aurobindo calls "Supermind"? According to him, the supramental secret of the... bringing into the new religion the vision of God the Mother in a deeper fashion than the various Mother-cults of the time had done and with a finer and closer approach to the Indian insight of the Adya Shakti, the Para-Prakriti, whom Sri Aurobindo, as I have said before, addresses in his Savitri: O Wisdom-Splendour, Mother of the universe, Creatrix, the Eternal's artist Bride! But, ...
... there are a number of more and more luminous gradations; but, as these are superconscient to human mind... it is apt to regard them as a superior Inconscience. So one of the Upanishads speaks of the Ishwara consciousness as susupti, deep Sleep, because it is only in Samadhi that man usually enters into it, so long as he does not try to turn his waking consciousness into a higher state. 73 ... freedomed soul the source and stream 6 - having basked in the Red Lotus of Sri Aurobindo's consciousness and having received the four-fold Grace of emerald, topaz, amethyst and ruby from the Shakti of God, Arjava reached his journey's end at the age of forty, a "burning blade" for ever. 7 An intellectual like Chadwick, K.D. Sethna too was early drawn to Yoga. By the merest accident ...
... Aurobindo's manuscripts of 1926 - 27. [2] Probably April 1927. A reply to a letter written in French by Potel. The three paragraphs beginning "Again who is the Father here" and ending "supported by the Ishwara" were struck through in the manuscript. Sri Aurobindo took up these ideas in the sixth chapter of The Mother , which he wrote towards the end of 1927. [3] Circa 1928. The subject of this letter... 604 prophesied that these small foreign pockets in India would sooner or later become one with India and India would become the spiritual leader of the world. Sri Aurobindo's great Yoga-Shakti is directed to that end." . . . As a spiritual home, the Ashram as such adopts a neutral attitude towards the burning question of the day in Pondicherry, namely, the referendum to decide the future ...
... activity and spoke and acted through him but without any personal thought or initiation. What this was remained unknown until Sri Aurobindo came to realise the dynamic side of the Brahman, the Ishwara, and felt himself moved by that in all his sadhana and action. These realisations and others which followed upon them, such as that of the Self in all and all in the Self and all as the Self, the... by Nirodbaran (Published in Mother India, February 21,1963). Page 191 word; she lives and has still something to do for herself and the human peoples... the ancient immemorable Shakti recovering her deepest self, lifting her head higher towards the supreme source of light and strength and turning to discover the complete meaning and a vaster form of her Dharma." 42 "We do not... work to do or how to do it. Give me a message.' Then words came: 'I have given you a work, and it is to help to uplift this nation.... I am raising up this nation to send forth My word.... It is Shakti 51. 52. Italics are ours. Page 195 that has gone forth and entered into the people. Long since, I have been preparing this uprising and now the time has come, and ...
... with the Paramātma [the Supreme Soul] for any duality to exist just as till then a restricted karma is also admissible. It is allowed as a means of turning away from the world to the Supreme. The Ishwara [the Lord] is there as a projection of the Brahman into Maya and as such you can use him as a bridge to cross from the darkness into the Light. At least that, I think, is the doctrine, though perhaps... thought goes on wrestling without end or definite issue and as if there were nothing else, but look into the core. The Tantriks have a phrase paśyant ī v ā k to describe one level of the V ā k-Shakti, the seeing Word; Krishnaprem has, it seems to me, much of the paśyanti buddhi, a seeing Intelligence. It might be because he has passed beyond thought into experience, but there are many who have ...
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