... Protestant Reformation. As Sri Aurobindo put it: “The European, ever since the Teutonic mind and temperament took possession of western Europe, has been fundamentally the practical, dynamic and kinetic man, vitalistic in the very marrow of his thought and being. All else has been the fine flower of this culture, this has been its root and stalk, and in modern times this truth of temperament, always ...
... it is quite possible that there is a Shivabhakta who could speak in praise of Gauri-vallabh; it may be even from there that come the velleities of sadhana when he is in prison and the surface kinetic man discouraged and inactive. Or it may be the Subhash met in the concentration was only a mask or an instrument for a Power that spoke the word through his voice. As for the experience itself it ...
... quality or action even when maintaining the most personal and intimate relations with men, unbound by any dharma even when following in appearance this or that dharma . Neither the dynamism of the kinetic man nor the actionless light of the ascetic or quietist, neither the vehement personality of the man of action nor the indifferent impersonality of the philosophic sage is the complete divine ideal.... dwell entirely in the peace of the Akshara; but the complete divine ideal proceeds from the nature of the Purushottama which transcends this conflict and reconciles all divine possibilities. The kinetic man is not satisfied with any ideal which does not depend upon the fulfilment of this cosmic nature, this play of the three qualities of that nature, this human activity of mind and heart and body. The ...
... practised with desire by the Vedavadins, it is not the Page 102 claim for the satisfaction of the restless and energetic mind by a constant activity, the claim made by the practical or the kinetic man, which is here enjoined. "Fixed in Yoga do thy actions, having abandoned attachment, having become equal in failure and success; for it is equality that is meant by Yoga." Action is distressed by ...
... dynamism in the formation and maintenance of society; for the European, ever since the Teutonic mind and temperament took possession of western Europe, has been fundamentally the practical, dynamic and kinetic man, vitalistic in the very marrow of his thought and being. All else has been the fine flower of his life and culture, this has been its root and stalk, and in modern times this truth of his temperament ...
... the true, the intrinsic dharma of the intellect and not for the sake primarily or even necessarily at all for the securing or the enlargement of the means of life and success in action. The vital kinetic man tends indeed to regard this passion of the intellect as a respectable but still rather unpractical and often trivial curiosity: as he values ethics for its social effects or for its rewards in life ...
... the aesthesis, the morbidities and perversions of the sensational and vital being. Tamas in its own right produces the coarse, dull and ignorant type of human nature, rajas the vivid, restless, kinetic man, driven by the breath of action, passion and desire. Sattwa produces a higher type. The gifts of sattwa are the mind of reason and balance, clarity of the disinterested truth-seeking open intelligence ...
... manifold play of life. By kinetic action man develops the rajasic guna in him and we get a second type of man who is driven by a constant instinct for useful creation, production, having, acquisition, holding and enjoying, the middle economic and vital man, the Vaishya. At a higher elevation of the rajasic or kinetic quality of our one common nature we get the active man with a more dominant will,... action; it is limited to one side of its operation in the functioning of the three gunas. It is true that in this birth men fall very largely into one of four types, the man of knowledge, the man of power, the productive vital man, the man of rude labour and service. These are not fundamental divisions, but stages of self-development in our manhood. The human being starts with a sufficient load of ignorance... The Gita too, as always, founds its thought on the inner significance. It speaks indeed in one verse of the work born with a man, sahajaṁ karma ; but this does not in itself imply a hereditary basis. According to the Indian theory of rebirth, which the Gita recognises, a man's inborn nature and course of life are essentially determined by his own past lives, are the self-development already effected ...
... and will that constitute this superiority. In human life itself the vital man seems to have a stronger dynamis of action than Page 1074 the mental man because of his superiority in kinetic life-force: the intellectual tends to be effective in thought but ineffective in power over the world, while the kinetic vital man of action dominates life. But it is his use of mind that enables him to... outer has a value only in so far as it is expressive of the inner status. However the man of spiritual realisation lives and acts and behaves, in all ways of his being and acting, it is said in the Gita, "he lives and moves in Me"; he dwells in the Divine, he has realised the spiritual existence. The spiritual man living in the sense of the spiritual self, in the realisation of the Divine within him... a regulated pattern of minds, a fabricated pattern of lives, a cultivated pattern of conduct; but a conformity of this kind cannot change, cannot re-create the man within, it cannot carve or cut out a perfect soul or a perfect thinking man or a perfect or growing living being. For soul and mind and life are powers of being and can grow but cannot be cut out or made; an outer process or formation can ...
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