... it will change. Instead of an immutable Self containing name and form, containing without sharing in them the mutations of Nature, there will be the consciousness of the Self immutable in essence, unalterable in its fundamental poise but constituting and becoming in its experience all these existences which the mind distinguishes as name and form. All formations of mind and body will be not merely figures... pure Self that we now are to our own consciousness. This vision of the pure self translates itself to the mind-sense and the mind-perception as an infinite Reality in which all exists merely as name and form, not precisely unreal, not a hallucination or a dream, but still only a creation of the consciousness, perceptual and subtly sensible rather than substantial. In this poise of the consciousness... impulse of movement and returns towards equilibrium and rest. The Vedantic view of the same status led to the philosophy of the inactive Self or Brahman as the one reality and of all the rest as name and form imposed on it by a false activity of mental illusion which has to be removed by right knowledge of the immutable Self and refusal of the imposition. 2 The two views really differ only in their ...
... viewed from two sides. The distinction between them is one of the primary dualisms and a Page 394 first result of the great Ignorance. Maya works out in name and form as material; Maya works out in the conceiver of name and form as spiritual. Purusha is the great principle or force whose presence is necessary to awake creative energy and send it out working into and on shapes of matter. For... objects; we are only conscious of certain perceptions and impressions in our Page 366 brains which by the separate or concurrent operation of our senses we are able to externalise into name and form; and in the very nature of things and to the end of Time we cannot be conscious of anything except these impressions & perceptions. The fact is indubitable, though Materialism and Idealism explain... deeper than thought itself, from an ocean of being which our analysis has not yet fathomed. Now, let us translate these facts into the conceptions of Vedanta. Parabrahman self-limited in the name and form of Shakespeare, dwells deepest in him invisible to consciousness, as the unmanifest world of that something more elemental than thought (may it not be causal, elemental Will?), in which Shakespeare's ...
... admits an actual and temporal becoming of the Eternal and therefore a real universe; the individual too assumes a sufficient reality, for each individual is in himself the Eternal who has assumed name and form and supports through him the experiences of life turning on an ever-circling wheel of birth in the manifestation. The wheel is kept in motion by the desire of the individual, which becomes the effective... himself in this view a result of the creation and not in existence prior to the Becoming. The will to creation could then accomplish itself through a temporary assumption of individuality in each name and form, a single life of many impermanent individuals. There would be a self-shaping of the one consciousness in correspondence with the type of each created being, but it could very well begin in each... from the universal, roll for its allotted time and then sink back into the Silence. The necessity for this purpose of an individualised consciousness persistently continuous, assuming name after name and form after form and moving between different planes backward and forward, is not apparent and, even as a possibility, does not strongly impose itself; still less is there any room for an evolutionary ...
... constitute are merely name and form and not realities; the form of the pot we see is a form of earth only and goes back into the earth, earth a form resolvable into the cosmic Life, the cosmic Life a movement that falls to rest in that silent immutable Ether. Concentrating on this knowledge, rejecting all phenomenon and appearance, we come to see the whole as an illusion of name and form in the ether that... that is Brahman; it becomes unreal to us; and the universe becoming unreal the immanence becomes unreal and there is only the Self upon which our mind has falsely imposed the name and form of the universe. Thus are we justified in the withdrawal of the individual self into the Absolute. Still, the Self goes on with its imperishable aspect of immanence, its immutable aspect of divine envelopment, its ...
... statuses assumed by the One remain in their general "name and form" while being freed from the ignorance attached to this condition. Aware of the One who has assumed this condition, the person is not bound any more to his own "name and form": all other "names and forms" are his by empathy and intuition and he knows too that he is more than every "name and form". There is in addition a consciousness of the... on of the essence by the breaking down of the boundary-lines developed within the essence, the removal of what the ancient Indian seers termed "name and form" whereby the infinite One took on the appearance or the play of manyness. When the "name and form" are gone, a liberation occurs of the self-limited into its own illimitable- 35.P. 105. 36.P. 104. 37.P. 105. ...
... pearl and runs after it and is then disillusioned and leaves it to go after the reality. As a pot is only a name and form of earth and earth is the only reality, so the world and the individual are only a name and form; break the pot, it will go back to its original earth; break the name and form in the consciousness, get rid of the individual, and there will be only Brahman in the consciousness. There... There are many golden ornaments, but the reality of them all is the gold; it is that alone which has value. So Brahman only is worth having; the rest is name and form and mere vanity. Or if these analogies seem to be only physical images not valid for a supraphysical fact, observe how you dream. The dream has no reality, yet is real to your consciousness while it lasts. The you in the dream is an unreal ...
... cosmic harmonies of its own images of self-conscious becoming. Page 371 But what then of all these forms and existences that make up the harmony? Shall they be to us only images, empty name and form without any informing reality, poor worthless things in themselves and however grandiose, puissant or beautiful they once seemed to our mental vision, now to be rejected and held of no value? Not... first natural result of a very intense absorption in the infinity of the all-containing Self to the exclusion of the infinities that it contains. But these things are not empty, not mere unreal name and form imagined by a cosmic Mind; they are, as we have said, in their reality self-conscious becomings of the Self, that is to say, the Self dwells within all of them even as within us, conscious of them... one with all existences in spite of its exceeding them. We have to see it not only as that which contains and inhabits all, but that which is all, not only as indwelling spirit, but also as the name and form, the movement and the master of the movement, the mind and life and body. It is by this final realisation that we shall resume entirely in the right poise and the vision of the Truth all that we ...
... know what you are, I should know what God and man is." Undoubtedly; the question is whether, without knowing God, we can really know the flower,—know it , and not merely its name and form or all the details of its name and form. Rupa we can know & analyse by the aid of science, nama by the aid of philosophy; but swarupa? It would seem that some third instrument is needed for that consummation of knowledge... atarkyam anupramanat. It is subtler even than elemental subtlety and therefore not to be deduced, induced, inferred or discovered by a reasoning which proceeds from a consideration of the elements of name and form and makes that its standard. This is a truth which even the greatest philosophers, Vedantic or unVedantic, are apt to forget; but the Sruti insists on it always. Nevertheless mankind has for ...
... flowing rivers move towards the sea, but when they reach the sea they are lost in it and name and form break away from them and all is called only the sea, so all the sixteen members of the silent witnessing Spirit move towards the Being, and when they have attained the Being they are lost in Him and name and form break away from them and all is called only the Being; then is He without members and immortal ...
... ज्ञानमयं तपः । तस्मादेतद् ब्रह्म नाम रुपमत्रं च जायते ॥९॥ 9) He who is the Omniscient, the all-wise. He whose energy is all made of knowledge, from Him is born this that is Brahman here, this Name and Form and Matter. Page 132 Chapter One: Section II तदेतत्सत्यं मन्त्रेषु कर्माणि कवयो यान्यपश्यंस्तानि त्रेतायां बहुधा सन्ततानि । तान्याचरथ नियतं सत्यकामा एष वः पन्थाः सुकृतस्य लोके ॥१॥... नामरुपाद्विमुक्तः परात्परं पुरुषमुपैति दिव्यम् ॥८॥ 8) As rivers in their flowing reach their home 12 in the ocean and cast off their names and forms, even so one who knows is delivered from name and form and reaches the Supreme beyond the Most High, even the Divine Person. स यो ह वै तत् परमं ब्रह्म वेद ब्रह्मैव भवति नास्याब्रह्मवित् कुले भवति । तरति शोकं तरति पाप्मानं गुहाग्रन्थिभ्यो विमुक्तोऽमृतो ...
... conceptions of the Ishta Devata, the Avatar and the Guru. By the Ishta Devata, the chosen deity, is meant,—not some inferior Power, but a name and form of the transcendent and universal Godhead. Almost all religions either have as their base or make use of some such name and form of the Divine. Its necessity for the human soul is evident. God is the All and more than the All. But that which is more than the ...
... ideas and forces and forms of the universe, but their origin, support and possessor, the cosmic and supracosmic Spirit. All the last terms to which we can reduce the universe, Force and Matter, Name and Form, Purusha and Prakriti, are still not entirely that which the universe really is, either in itself or its nature. As all that we are is the play and form, the mental, psychic, vital and physical... life and body, the universe too is the play and form and cosmic soul-expression and nature-expression of a supreme Existence which is unconditioned by force and matter, unconditioned by idea and name and form, unconditioned by the fundamental distinction of Purusha and Prakriti. Our supreme Self and the supreme Existence which has become the universe are one Spirit, one self and one existence. The individual ...
... Fire, the God of Life Everlasting. And this is the nodus that binds together the threefold status of the manifested existence, the body, the life and the mind. This triplicity is the structure of name and form built out of the bricks of experience, the kiln, as it were, within which burns the Divine Agni, man's true soul. This soul can be reached only when one exceeds the bounds and limitations of the... immortality than Death himself, as Nachiketas pointedly said? The first immortality is that of the physical existence and consciousness, the preservation of the personal identity, the individual name and form – this being in itself as expression and embodiment and instrument of the Inner Reality. This inner reality enshrines the second immortality – the eternity and continuity of the soul's life through ...
... not reborn, because of the simple fact that what they evidently mean by their "self" is not a real individualised entity but their exterior personality, the personality composed of the outward name and form. Hence it is wrong to say that A is reborn as B: A is a personality organically distinct from B and cannot be said to have reincarnated as B. You would be right only if you said that the same line... instruments of its manifestation. For, what does remain constant is the psychic being which is not the outward personality at all, but something deep within, something which is not the exterior name and form. You want to know if all men retain their identities after Page 145 the dissolution of their bodies. Well, it depends. The ordinary mass of men are so closely identified with their ...
... the simple fact that what they evidently mean by their "self" is not a real individualised entity but their exterior personality, Page 75 the personality composed of the outward name and form. Hence it is wrong to say that A is reborn as B: A is a personality organically distinct from B and cannot said said to have reincarnated as B. You would be-right only if you said that the same... instruments of its manifestation. For, what does remain constant is the psychic being which is not the outward personality at all, but some-thing deep within, something which is not the exterior name and form. You want to know if all men retain their identities after the dissolution of their bodies. Well, it depends. The ordinary mass of men arc so closely identified with their bodies that nothing ...
... happy sip of what I may term the wine of words, his sudden heady thrill with the possibility of imaginative and rhythmic beauty, his heart's response to the call of art from some domain of perfect name and form. The dramatist in the poet has taken charge, he has broken loose from the immediate situation, introduced an expressive metaphor from a different universe of discourse, fused disparate elements... we may define as "artistic truth". Poetry is primarily concerned with truth of art, the precise dramatic communication of a secret sustaining substance of flawlessness by means of name and Page 134 form. The diverse manifestations of that substance may be designated the various Avatars of Krishna in poetry. Are you still dissatisfied with me and my essay? Page 135 ...
... simply one thing viewed from two sides. The distinction between them is one of the primary dualisms and a first result of the great Ignorance. Maya works out in name and form as material; Maya works out in the conceiver of name and form as spiritual. Purusha is the great principle or force whose presence is necessary to awake creative energy and send it out working into and on shapes of matter ...
... of Reality in terms of Being rather than Non-Being. 2 "Being is your deepest self," says Eckhart; Being is "the ever-present I am that is Page 77 beyond name and form." 3 The self with name and form—the ego—is a substitute for the true self that is "rooted in Being." Though Eckhart's experience of Being is that of an impersonal Reality—as is the Buddhist concept of ...
... who would have no locus standi here, or for that matter anywhere else, as there is no real universe to lord over. By dismissing the saguna -aspect, the Divine with qualities, the Presence with name and form and the will to be, to enjoy manifestation, the phenomenal world or becoming would become an inferior product under the sway of the all-powerful Nature or Prakriti, she casting her illusory spell... when he arrives he draws into himself everything, including this city. The one who exists everywhere, right from the Great Principle or Mahattatva down to the humblest blade of grass, who has name and form, is tied by the three Gunas and sees eigthfold differentiation of Prakriti, who is under delusion in this transient world, he the cultivator of this field with its thirty-six constituents, who is ...
... is not a real individualised entity but their exterior personality, the personality composed of the outward name and form.... what does remain constant is the psychic being which is not the outward personality at all, but something deep within, something which is not the exterior name and form." (CWM, Vol. 3, p. 145) (Q. 8): Is it necessary to have knowledge of past lives? (A. 8): ...
... Fire, the God of Life Everlasting. And this is the nodus that binds together the threefold status of the manifested existence, the body, the life and the mind. This. triplicity is the structure of name and form built out of the bricks of experience, the kiln, as it were, within which burns the Divine Agni, man's true soul. This soul can be reached only when one exceeds the bounds and limitations of the... immortality than Death himself, as Nachiketas pointedly said? The first immortality is that of the physical existence and consciousness, the preservation of the personal identity, the individual name . and form—this being in itself as expression and embodiment and instrument of the Inner Reality. This inner reality en-shrines the second immortality—the eternity and continuity of the soul's life through ...
... doctrine of State despotism by masterful and ambitious minds to cloak a usurpation the ancient and known forms of which would not be tolerated, just as the Caesars, while avoiding the detested name and form of kingship, yet ruled Rome under the harmless titles of Princeps and Imperator, first man of the state and general, far more despotically than Tarquin could have done. Under whatever disguises ...
... the attempt of an alien mentality to understand and account for the Indian idea of one Divine Existence who manifests Himself in many names and forms, each of which is for the worshipper of that name and form the one and supreme Deity. That idea of the Divine, fundamental to the Puranic religions, was already possessed by our Vedic forefathers. The Veda already contains in the seed the Vedantic conception ...
... yat kincha jagatyám jagat, they are a divine inspiration and a compelling impulse which will have us by any means and at any cost open our eyes to the truth that not in besotted attachment to the name and form of things, not in the blind, unillumined or falselyillumined movements of the Jagati, not in that ignorant state of the soul in which it seems to the mind to be anish & not Ish and acts as anish ...
... and living to the mind, heart and life? It is the knowledge of the supreme Soul and Spirit in its oneness and its wholeness. It is the knowledge of One who is for ever, beyond Time and Space and name and form and world, high beyond his own personal and impersonal levels and yet from whom all this proceeds, One whom all manifests in manifold Nature and her multitude of figures. It is the knowledge of ...
... the truth. Our business is not with the formless spirit. We have to keep life in motion. There is no effective motion of life without form. The taking of life by the formless, the assumption of name and form is not a caprice of Maya. It was needed. We do not want to leave anything of the world. Politics, industry, society, poetry, literature, art will all remain. But we shall have to give them a new ...
... can be except as either a real figuring or else a figment of that one reality. Therefore every conscious being is in part or in some way a descent of the Infinite into the apparent finiteness of name and form. But it is a veiled manifestation and there is a gradation between the supreme being of the Divine and the consciousness shrouded partly or wholly by ignorance of self in the finite. The conscious ...
... business is not with the formless Spirit only, we have to direct life as well. Without shape and form, life has no effective movement. It is the formless that has taken form, and that assumption of name and form is not a caprice of Maya. The positive necessity of form has brought about the assumption of form. And to work out the Integral Yoga the form has to be transformed, which is not possible as a personal ...
... being. This is the highest realisation of the perfection and delight of the active oneness; for beyond it there could be only the consciousness of the Avatara, the Ishwara himself assuming a human name and form for action in the Lila. Page 770 ...
... an absolute of the things he can understand and to which his will and heart can respond; he discloses some name and aspect of his Godhead. This is what is called in Yoga the iṣṭa-devatā , the name and form elected by our nature for its worship. In order that the human being may embrace this Godhead with every part of himself, it is represented with a form that answers to its aspects and qualities ...
... colour and turn needed for his present human life and his present moment are given to his consciousness and his action. In the same way and for the same reason man identifies himself solely with the name and form he wears in his present existence; he is ignorant of his past before birth even as of his future after death. Yet all that he forgets is contained, present and effective, in the all-retaining integral ...
... things, the play of their names and typal forms or we soar to the condition of static inwardness where we arrive at the principles themselves and at the principle of all principles, the seed of name and form. 5 Page 321 For the soul that has arrived at the essential Samadhi and is settled in it ( samādhistha ) in the sense the Gita attaches to the word, has that which is fundamental to ...
... carries man through to the goal. If by the truth and right of things we arrive at the Ananda, by the Ananda also we can arrive at the right and truth of things. It is to the divine Creator in the name and form of Bhaga that this human capacity for the divine and right enjoyment of all things belongs. When he is embraced by the human mind and heart and vital forces and physical being, when this divine ...
... the nature of Purusha, the workings of Prakriti, the principles of our being, God's purpose in His world-workings, the harmony of His gunas,—Brahman, Iswara, Atman, man & beast & object, idea & name and form, reality & relation, all these show themselves to the eye that God has illuminated with the sun of His knowledge, jnánadipena bhaswatá. सत्यस्य दृष्टिः श्रुतिः स्मृतिः प्रतिबोध इति ज्ञानम् । ...
... of all in their Dharma and the Dharma, for the maintenance of their growth in all its stages and in all its paths towards the Divine. For the Avatar here, though he is manifest in the name and form of Krishna, lays no exclusive stress on this one form of his human birth, but on that which it represents, the Divine, the Purushottama, of whom all Avatars are the human births, of whom all forms ...
... ion; there is something more than the mere self-breaking of an illusory shell of individuality in the Infinite. This mystery of our existence signifies that what we are is not only a temporary name and form of the One, but as we may say, a soul and spirit of the Divine Oneness. Our spiritual individuality of which the ego is only a misleading shadow and projection in the ignorance has or is a truth ...
... mental realisation—sometimes Powers of different planes that take these forms as a support for their work through the individual,—but sometimes one is actually in communion with that which had the name and form and personality Page 104 of Buddha or Ramakrishna or Vivekananda or Shankara. It is not necessary to have an element akin to these personalities—a thought, an aspiration, a formation ...
... Christ, they can think of nothing else and say it is He. But the same vision or experience if it comes to one who believes in the Hindu, the Mahomedan or some other religion, will take a different name and form. The thing seen or experienced may be fundamentally the same, but it is formulated differently according to the different make-up of the apprehending mind. It is only those that can go beyond beliefs ...
... the formless Spirit alone; we have also to direct the movement of life. And there can be no effective movement of life without form. It is the Formless that has taken form and that assumption of name and form is not a caprice of Maya. Form is there because it is indispensable. We do not want to rule out any activity of the world as beyond our province. Politics, industry, society, poetry, literature ...
... senses or by direct identity through an extension of one's sheer self. Eyeful Thought uttering an experience that goes beyond all earth and all hell and even all heaven into a pure infinitude where name and form are effaced has been set artistically working by the realisation Sri Aurobindo had at Baroda in 1908. A further vivification, as it were, of the Unknowable spoken of is given us in some lines ...
... revenue-collectors must be absent under Aśoka. The point at issue is that, in contrast to the account of Megasthenes and to the Gupta epigraphs, they are not specifically disclosed, not given distinct name and form. Glancing back at all the facts surveyed, we may conclude: Sandrocottus's identification with the first Gupta is not at all put in jeopardy by the Arthaśāstra, which at least in one item ...
... ultimately an illusion, but then he regarded the "Lord" also as the highest illusion and believed the birthless and deathless, undivided and qualitiless Atman or Brahman, a-cosmic and free from name and form, to be the one and only Existent. In the world which for all practical purposes he took as real, even though from the final spiritual experience it might be mere Maya, he granted the traditional ...
... ultimately an illusion, but then he regarded the "Lord" also as the highest illusion and believed the birthless and deathless, undivided and qualitiless Atman or Brahman, a-cosmic and free from name and form, to be the one and only Existent. In the world which for all practical purposes he took as real, even though for the final spiritual experience it might be mere Maya, he granted the traditional ...
... an absolute of the things he can understand and to which his will and heart can respond; he discloses some name and aspect of his Godhead. This is what is called in Yoga the ista-devata, the name and form elected by our nature for its worship. In order that the human being may embrace this Godhead with every part of himself, it is represented with a form that answers to its aspects and qualities ...
... reduced, it is true, to a state of slavery and serfdom, of untouchability, at its reductio ad absurdum. The cure, we say, is not in blind revolt and an inauguration of the same evil under a new name and form, which means its perpetuation, but in the creation of a new life and soul, that can happen only with the creation of a new head and front Zeus-like that would give birth to the goddess of light ...
... other yogas end. Other yogas end by the attainment of the Brahman or some form or mode of it or something akin to it, which means the transcendent Reality, the supreme status of the Spirit beyond name and form, beyond all particular manifestation. It is the final realisation of the soul in its upward ascent, the nee plus ultra. Sri Aurobindo's Yoga takes that poise for granted and upon it bases its ...
... is not merely being, imbedded or merged in the original Dasein, mere existence, but becoming, the entity that has come out, stood out in its will and consciousness, articulated itself in name and form and act. But the person that stands out as part and parcel of Prakriti, the cosmic movement, is, as we have said, only an instrument, a mode of that universal Nature. The true person that informs ...
... of the Eternal towards world-creation and it can end only by that will's withdrawal... The will to creation could then accomplish itself through a temporary assumption of individuality in each name and form, a single life of many impermanent individuals." (The Life Divine, Cent. Ed., p. 753) Here ends our rapid survey of all possible theories of existence and their views regarding the problem ...
... integral ultimate reality as follows: "He who is the Omniscient, the all-wise, He whose energy is all made Page 91 of knowledge, from Him is born this that is Brahman here, this Name and Form and Matter. .. .This is That, the Truth of things: as from one high-kindled fire thousands of different sparks are born and all have the same form of fire, so, O fair son, from the immutable manifold ...
... in the modern sense of the word; the Vedic experience of the reality is that of one Divine Existence who manifests Himself in many names and forms, each of which is for the worshipper of that name and form, the one and supreme Deity. This idea was also continued in the Puranic religions of India. Actually, we find in the Veda the idea of ultimate reality, which is developed in Vedanta as a conception ...
... idea from the movement which it contains, realising it by a sort of apprehending consciousness, following it, occupying and inhabiting its works, seeming to distribute itself in its forms. In each name and form it would realise itself as the stable Conscious-Self, the same in all; but also it would realise itself as a concentration of Conscious-Self following and supporting the individual play of movement ...
... all that she desires, asks for, questions, all that she has experienced and realised and the farther more that she is to achieve, the revelations of a terrestrial creature of the particular name and form that she happens to possess. Thus for example, the very opening passage of these prayers: 1 "Quoique tout mon être Te soit théoriquement con-sacré, ô Maître Sublime, qui est la vie, la ...
... of all that she desires, asks for, questions, all that she has 'experienced and realised and the farther more that she is to achieve, the revelations of a terrestrial creature of the particular name and form that she happens to possess. Thus for example, the very opening passage of these prayers: Quoique tout mon être Te soit théoriquement consacré, , ô Maître Sublime, qui est la vie, la lumière ...
... Trinity The human being is composed of three beings, his person is made of three persons – it is a trinity, a triptych as it were. The first is the external person whom we recognise by his name and form. It is indeed the physical body in and through which nature and character express themselves or try to express themselves as best they can. For the body, the material body is both an expression ...
... 5 On Anger [1] Abandon anger; reject egoism; overcome all bondage. No suffering assails him, who has no attachment for name and form, who possesses nothing. [2] I call him a charioteer who controls his anger that is like a straying chariot; the others merely hold the reins. [3] ...
... into three parts each containing three riks in accordance with the special differences in the current of thoughts. The first three riks deal with the theme: Who is Fire, what are his particulars, name and form? The second three deal with the subject: What is Fire, what his virtues, nature and innate tendencies? The third group describes the relationship between Fire and the aspirant in the matter of ...
... normal levels of your existence, the physical, vital and mental; and even you can go beyond your psychic formation and be the wide, the vast, the limitless, the Infinite itself, void of all name and form. And then with that virgin consciousness drop straight into the world of material life and form, into your body and bodily reactions. The world will give itself up to you in its pristine purity ...
... for it is part and parcel of the divine consciousness, it is essentially one in being and nature with the supreme Reality. It is a nucleus, a centre of individuation, a projection in a particular name and form of the infinite and eternal Being and Consciousness and Bliss on this side of manifestation or evolutionary Nature. Being in and with the Divine, merged within it, the Soul has, at the same time ...
... Now, you know there are three steps, three steps of consciousness, three steps of your being in its ascension towards the Supreme: first, your ordinary individual being with your particular name and form, that is the personal individual; then, coming out of that shell you learn to be one with all beings, all humanity, all things even. You become as large as creation itself; however, that is not ...
... man was not separate from the universe, but only a homogeneous part of it, as a wave is part of the ocean. An infinite energy, Pakriti, Maya or Shakti, pervades the world, pours itself into every name and form, and the clod, the plant, the insect, the animal, the man are, in their phenomenal existence, merely more or less efficient adharas of this Energy. We are each of us a dynamo into which waves ...
... creation is, in a sense the manifestation of that which lay latent and unmanifest in the Absolute. It is an expression, a self-expression, of the creative delight of existence; a self-revelation in name and form of the nameless and formless Infinite. But what Sri Aurobindo means by manifestation is not a flawed and imperfect self-revelation under the conditions of mental ignorance and material limitations ...
... solidity "by constant beats of visionary sight." Sky was "an illusion of the eyes," men were "mobile puppets", unsubstantial or like moving pictures. The One alone was real, it was free from Time, name and form. It was like an Omnipresent point. "Pure of dimensions, unfixed, invisible Accentuating its sole. eternity." It was "an endless No to all that seems to be". "An endless Yes ...
... with the formless Spirit only; we have to direct also the motion of life. And there can be no effective movement of life without form. It is the Formless that has taken form and that assumption of name and form is not a caprice of Maya. Form is there because it is indispensable. We do not want to rule out any activity of the world as beyond our province. Politics, industry, society, poetry, literature ...
... things, the play of their names and typical forms or we soar to the condition of static inwardness where we arrive at the principles themselves and at the principle of all principles, the seed of name and form. For the soul ¹ The Synthesis of Yoga by Sri Aurobindo. Page 369 that has arrived at the essential Samādhi and is settled in it (Samādhistha) in the sense the Gitâ ...
... 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 first characteristic of this perfection ...
... was not separate from the universe, but only a homogeneous part of it, as a wave is part of the ocean. An infinite energy, Prakriti, Maya or Shakti, pervades the world, pours itself into every name and form, and the clod, the plant, the insect, the animal, the man are, in their phenomenal existence, merely more or less efficient ādhāras of this Energy. We are each of us a dynamo into which waves ...
... consciousness abroad. Shankara : All existences (divided as Visva, Taijasa & Prajna) are already in being, that is, they existed before and it is only by their own species & nature, an illusion of name and form created by Ignorance, that they take birth or in other words [are] put forth into phenomenal existence. As indeed the writer says later on "A son from a barren woman is not born either in reality ...
... existence. This is the one supreme Person, Soul, Being, Purusha of whom all godheads are aspects, all individual personality a limited development in cosmic Nature. This Godhead is not a particularised name and form of Divinity, iṣṭa-devatā , constructed by the intelligence or embodying the special aspiration of the worshipper. All such names and forms are only powers and faces of the one Deva who is the universal ...
... subject to the necessity of entering into the cycle of rebirth, of travelling continually between the imprisoning dualities of death and birth, affirmation and negation; for it has transcended name and form. This victory, this supreme immortality it must achieve here as an embodied soul in the mortal framework of things. Afterwards, like the Brahman, it transcends and embraces the cosmic existence ...
... the constant svabhāva , out of the essential nature and self-principle of being of each becoming, she creates the varied mutations by which she strives to express it, unrolls all her changes in name and form, in time and space and those successions of condition developed one out of the other in time and space which we call causality, nimitta . All this bringing out and continual change from state ...
... names and images of the Godhead which are only reflections of his own need, temperament and nature, and he worships them to help or appease his natural longings. He constructs for the Godhead the name and form of Indra or Agni, of Vishnu or Shiva, of a divinised Christ or Buddha, or else some composite of natural qualities, an indulgent God of love and mercy, or a severe God of righteousness and justice ...
... either a real figuring or else a figment of that one reality. Therefore every conscious being is in part or in some way a descent of the Infinite into the apparent finiteness of Page 13 name and form. But it is a veiled manifestation and there is a gradation between the supreme being 1 of the Divine and the consciousness shrouded partly or wholly by ignorance of self in the finite. The conscious ...
... the progress he has made is slight, the Bhikkhu should not despise it; if his life is pure and his effort persevering, the gods themselves shall praise him for it. One who is not attached to name and form, who does not think, "This belongs to me", and who does not Page 288 grieve over what does not exist, he, in truth, is called a Bhikkhu. The Bhikkhu who lives a life of loving kindness ...
... falsehood and seeing of unreality. The One really becomes Page 488 theMany.—Later, the opposition was supposed to be rigid and irreconcilable, the world unreal, a super-imposition of name and form on featureless Unity by Mind, the Ignorance an absolute nescience of the Truth.—This we reject, because such dialectical oppositions, flawed at their source, represent no actual reality of existence ...
... that the memory is located in a particular part of the consciousness or in a particular plane. These ideas of past lives are not experiences, they are mental formations trying to give a name and form to something that is true, but you must not attach any importance to the forms the mind gives it. The truth is that there was a connection in past lives, but the forms given by the mind are likely ...
... and purity of the divine being once attained, all the rest comes inevitably contained in it as possession and power and attribute. Mitra is seldom hymned except in union with Varuna or else as a name and form of the other gods,—oftenest of the cosmic worker Agni,—when arriving in their action to the harmony and the light they reveal in themselves the divine Friend. To the twin-power Mitra-Varuna the ...
... delude something that seems to be itself, something created by Maya; Mind would be the ignorant consciousness of a soul that exists only as a part of Maya. Maya would be the Brahman's power to foist name and form upon itself, Mind its power to receive them and take them for realities. Or Maya would be Brahman's power to create illusions knowing them to be illusions, Mind its power to receive illusions forgetting ...
... equally to the Spirit; but here it is veiled, closely, thickly, by its inferior self-expression of limiting mind, confined life and dividing body. The Self in the lower hemisphere is shrouded in name and form; its consciousness is broken up by the division between the internal and external, the individual and universal; its vision and sense are turned outward; its force, limited by division of its c ...
... own infinity. What we mean by this is simply that our sense of separate existence disappears into a consciousness of illimitable, undivided, infinite being in which we no longer feel bound to the name and form and the particular mental and physical determinations of our present birth and becoming and are no longer separate from anything or anyone in the universe. This was what the ancient thinkers called ...
... nature, supporting them by its being, enjoying or rejecting enjoyment of them in its delight of being. Nature is power of the spirit, and she is too working and process of its power formulating name and form of being, developing action of consciousness and knowledge, throwing itself up in will and impulsion, force and energy, fulfilling itself in enjoyment. Nature is Prakriti, Maya, Shakti. If we look ...
... liberation has been attained. There are practically three grades of the approach to the personal Deity; the first in which He is conceived with a particular form or particular qualities as the name and form of the Godhead which our nature and personality prefers; 5 a second in which He is the one real Person, the All-Personality, the Ananta-guna; a third in which we get back to the ultimate source ...
... senses or by direct identity through an extension of one's sheer self. Eyeful Thought uttering an experience that goes beyond all earth and all hell and even all heaven into a pure infinitude where name and form are effaced has been set artistically working by the realisation Page 287 Sri Aurobindo had at Baroda in 1908. A further vivification, as it were, of the Unknowable spoken of is ...
... about a subjective crisis. In his twenty-fifth year he had the experience that he was just an apparition through which a Void was somehow acting, that he was himself a Void strangely turned into name and form! In a letter to his friend Cazalis he said that while writing he had actually to sit before a mirror in order to mark his own body and reassure himself of his own existence: if the mirror were removed ...
... Intelligence looking at itself from a hundred view-points, each point conscious of and enjoying the existence of the others. The shoreless stream of idea and thought, imagination and experience, name and form, sensation and vibration sweeps onward for ever, without beginning, without end, rising into view, sinking Page 51 out of sight; through it the one Intelligence with its million sel ...
... the unknown, because every step into this unknown is a wager between life and death; every decision we make may mean either the destruction or the greater fulfilment of what we now are, of the name and form to which we are attached. But also it lies in the future itself; for there, governing that future, there are not only powers which call us to fulfil them and attract us with an irresistible force ...
... entirely one with all existences in spite of its exceeding them. We have to see it not only as that which contains and inhabits all but that which is all, not only as indwelling spirit but also as the name and form, the movement and the master of the movement, the mind and life and body.... The individual mind, life and body which we recoiled from as not our true being, we shall recover as a true becoming ...
... moves multiform by his illusions; for his Bay Steeds are yoked, ten times a hundred." Of course, Griffith's "illusions" renders the scripture's māyā, the divine power of knowledge by which "Name and Form" are created. To catch Sri Aurobindo's mystical drift more fully we have to follow him beyond the verse Hale has quoted. Hale has said that the name Tryaruna occurs only once again in the ...
... my moorings, called by a mad Urge to a void non-entity — gamble away The certain for the uncertain, at best a dream, A fantasy? Only singing His Name how can one Work the miracle, transcend Name and Form And win the Primal Om no words can limn? Last, disavow we must this suicidal Gospel of penury and self-abasement. The great Lord never sent us to this wondrous Page 132 ...
... two distinct and separate entities having nothing in common in between them. Apparently so, though not really. Spirit is the Soul and Reality of Matter Page 72 and Matter the name and form of the Spirit. In any case, Matter to us seems so very different and opposed to the Spirit which is immaterial that unless there are gradations, levels and planes leading from the One to the other ...
... constant composure we acquire a distance from the entire play of time and, while discerning the Divine everywhere, remain uncaught by the nama- rupa under which the Supreme manifests. The grip of "name and form" loosens and we are free to meet the Reality transcending them. Equanimity in the Aurobindonian Yoga does not dry up the heart. Against a background of vast illumined tranquillity the heart keeps ...
... learned that the impulse to it is naturally accompanied by a vague erotic imagination. If one stops this imagination from becoming particularised, if one fends off its tendency to acquire concrete name and form, one can shove the impulse aside. Up to a certain point the impulse is not irresistible. One must have the wish and the will not to overstep that point. And, along with them, one must seek some ...
... the truth. Our business is not with the formless spirit. We have to keep life in motion. There is no effective motion of life without form. The taking of life by the formless, the assumption of name and form is not a caprice of Maya. It was needed. We do not want to leave anything of the world. Politics, industry, society, poetry, literature, art, will all remain. But we shall have to give them a ...
... by this is simply that our sense of separate existence disappears Page 138 into a consciousness of illimitable, undivided, infinite being in which we no longer feel bound to the name and form and the particular mental and physical determinations of our present birth and becoming and are no longer separate from anything or anyone in the universe. This was what the ancient thinkers called ...
... things, the play of their names and typal forms or we soar to the condition of static inwardness where we arrive at the principles themselves and at the principle of all principles, the seed of name and form. 2 For the soul that has arrived at the essential Samadhi and is settled in it (samādhistha) in the sense the Gita attaches to the word, has that which is fundamental to all experience and ...
... and mind and truth and the worlds, and in works immortality." "He who is the Omniscient, the all-wise, He whose energy is made of knowledge, from Him is born this that is Brahman here, this Name and Form and Matter."68 "This is That, the Truth of things: as from one high Page 71 kindled fire thousands of different sparks are born and all have the same form of fire, so, O fair son ...
... heart and life? It is the knowledge of the supreme Soul and Spirit in its oneness and its wholeness. It is the knowledge of One who is for Page 78 ever, beyond Time and Space and name and form and world, high beyond his own personal and impersonal levels and yet from whom all this proceeds, One whom all manifests in manifold Nature and her multitude of figures. It is the knowledge of ...
... and your knowledge of it. That is the essential truth. All else is mere verbiage. So you should get to know the essence of things, the one thing that underlies this vast and multitudinous mass of name and form. "In the beginning of things there was pure Being, one without a second. It willed that it should become many. Then it manifested itself in many forms, such as light, liquid, solid and so on ...
... Something on which all rests or to which all returns? This quest led him to the discovery, by an intense intuitive experience, of a transcendent Reality, immutable and eternal, a sole existence beyond name and form, feature and relation, change and motion. The experience of this eternal immutability, a vastness beyond all possibility of differentiation, carried in it such a conclusive power of truth and a ...
... business is not with the formless Spirit only; we have to direct life as well. Without shape and form, life has no effective movement. It is the formless that has taken form, and that assumption of name and form is not a caprice of Maya. The positive necessity of form has brought about the assumption of form. We do not want to exclude any of the world's activities. Politics, trade, social organisation, ...
... The Yoga of Sri Aurobindo - Part 7 Section Two THE DIVINE TRUTH — ITS NAME AND FORM The divine truth at the heart of things, people have called by all kinds of names, every one presenting it from his own angle of experience. But always it is the one Reality. There are millions of ways leading towards it; but one thing is certain, you can ...
... Rutherfords and Freuds who draw Necessity's logarithmic tables and derive "the calculus of Destiny". Their massive insight— and their monumental effrontery! All was coerced by number, name and form; Nothing was left untold, incalculable. Yet was their wisdom circled with a nought:... 109 Third and highest among the thought-realms, to be reached in "a sublimer ...
... formless or definition to that which is vague, a nearness and familiarity to that which is far and alien. The fullness of the spiritual consciousness means such a thing, the presentation of a divine name and form. And this distinguishes it from the mystic consciousness which is not the supreme solar conscious-ness but the nearest approach to it. Or, perhaps, the mystic dwells in the domain of the Divine ...
... of all that she desires, asks for, questions, all that she has experienced and realised and the farther more that she is to achieve, the revelations of a terrestrial creature of the particular name and form that she happens to possess. Thus for example, the very opening passage of these prayers: Quoique tout mon etre Te soit theoriquement consacre, o Maitre Sublime, qui est la vie, la lumiere ...
... little and does not despise the little gain that is one's own, the gods praise him; for he lives a pure life and is ever vigilant. [8] One who has no attachment for any name and form and does not grieve at their disappearance, him they calla Bhikkhu. [9] One who moves as a friend, who is happy in Buddha's Laws, .attains that happy seat of existence ...
... second. Even like Divine Love, there is only one Divine Consciousness, one Divine Power, one Divine Bliss, one Divine Page 133 Being, however various they may appear in outward name and form. But the physical consciousness, the physical body, this very material frame have for us upon earth, a divine significance. They are not to be despised or thrown out. On the contrary, our ...
... for it is part and parcel of the divine consciousness, it is essentially one in being and nature with the supreme Reality. It is a nucleus, a centre of individuation, a projection in a particular name and form of the infinite and eternal Being and Consciousness and Bliss on this side of manifestation or evolutionary Nature. Being in and with the Divine, merged within it, the Soul has, at the same time ...
... possess something in the sense of an acquisition. An ordinary man must have an occupation and even an extraordinary man, the saint or the sage, must embody, that is to say, enchain himself in the name and form of a particular realisation – a siddh ā nta or a siddhi. A man has to be -a soldier, a merchant, a politician or a poet, a philosopher: even so he has to be a bhakta or a jn ā ni, a mauni ...
... profit perhaps in this regard the life of an individual person with that of a people or nation. Even as an individual has a soul beyond his body and mind, a spiritual personality behind his apparent name and form, a nation too has a soul apart from its political, economic and cultural life. As in the individual, in the aggregate too a spiritual principle seeks to express and incarnate itself. It is this ...
... formless or definition to that which is vague, a nearness and familiarity to that which is far and alien. The fullness of the spiritual consciousness means such a thing, the presentation of a divine name and form. And this distinguishes it from the mystic consciousness which is not the supreme solar consciousness but the nearest approach to it. Or, perhaps, the mystic dwells in the domain of the Divine, ...
... the normal levels of your existence, the physical, vital and mental; and even you can go beyond your psychic formation and be the wide, the vast, the limitless, the Infinite itself, void of all name and form. And then with that virgin consciousness drop straight into the world of material life and form, into your body and bodily reactions. The world will give itself up to you in its pristine purity ...
... Collected Works of Nolini Kanta Gupta - Vol. 3 The Divine Truth – Its Name and Form THE divine truth at the heart of things, people have called by all kinds of names, everyone presenting it from his own angle of experience. But always it is the one Reality. There are millions of ways leading towards it; but one thing is certain, you can find ...
... is to say, one without a second. Even like Divine Love, there is only one Divine Consciousness, one Divine Power, one Divine Bliss, one Divine Being, however various they may appear in outward name and form. But the physical consciousness, the physical body, this very material frame have for us upon earth, a divine significance. They are not to be despised or thrown out. On the contrary, our object ...
... from all that not-light. The selective faculty of self-determination in the Infinite is called m ā y is the power of the infinite consciousness to comprehend, contain and measure out Name and Form out of the vast illimitable Truth of infinite existence. That is to say, out of the Supreme being, in which all is all without barrier of separative consciousness, emerges a phenomenal being in ...
... creation is, in a sense, the manifestation of that which lay latent and unmanifest in the Absolute. It is an expression, a self-expression, of the creative delight of existence; a self-revelation in name and form of the nameless and formless Infinite. But what Sri Aurobindo means by manifestation is not a flawed and imperfect self-revelation under the conditions of mental ignorance and material limitations ...
... Through a sickle-blade in the harvest hour Reap all the stars away, And the gleamer maid of dawn shall leave The stark bare field of day. 0 Siva-moon be swift and raze Number and name and form, Leaving the boon of Wideness bright And Peace beyond all storm. In spite of apparent differences in the subject-matter and form of poetry of the modem times, the major trend seems ...
... finally at the end of things: you are beyond the names and forms that make up the universe, beyond even the subtle names and forms at the topmost. You arrive at something formless, impersonal, unthinkable, unique, infinite and eternal. It is at best a vast force or a state of consciousness. When you come in contact with it, you lose your personal form, your separate individuality and become the f... envisages a reality which is not formless but has a form, it is not impersonality but a Person, with which or with whom you can have a personal relation unlike the relation or lack of relation with the Impersonal. But this form beyond the formless is not like the forms of the inferior consciousness: it is the Form Page 73 of forms. And it is not a person like a human being or even... d individuality (even the gods are ego-bounded); it has a kind of fluid boundedness or outline which is recognizable as that of a definite Person, but it has not the fixity or rigidity of lower forms. And yet to arrive at this supreme Person, to come in contact with Him, it is necessary to pass through and have the experience of the formless impersonal infinity. For that breaks the inferior ...
... finally at the end of things: you are beyond the names and forms that make up the universe, beyond even the subtle names and forms at the topmost. You arrive at something formless, impersonal,' unthinkable, unique, infinite and eternal. It is at best a vast force or a state of consciousness. When you come in contact with it, you lose your personal form, your separate individuality and become the featureless... emerges again; it envisages a reality which is not formless but has a form, it is not impersonality but a Person, with which or with whom you can have a personal relation unlike the relation or lack of relation with the Impersonal. But this form beyond the formless is not like the forms of the inferior consciousness: it is the Form of forms. And it is not a person like a human being or even a divine being... ego-bounded individuality (even the gods are ego-bounded); it has a kind of fluid boundedness or outline which is recognizable as that of a definite Person, but it has not the fixity or rigidity of lower forms. And yet to arrive at this supreme Person, to come in contact with Him, it is necessary to pass through and have the experience of the formless impersonal infinity. For that breaks the inferior moulds ...
... If it is merely Page 183 formless, no form could ever come into existence - for there is no other reality from which it could derive its existence; on the other hand, it is not impossible for the Infinite to have a power of self-formation in infinite names and forms -nay, on the contrary, it must have this power since the denial of this power would contradict the perfection of the Infinite... Infinite. We arrive then at the idea of Reality as a permanent and perfect essence which is at the same time an omnipotent power of self-formation and realisation of infinite potentiality of inherent names and forms which it may or may not assume and yet remain what it is, — a paradox, but is it a self-contradiction? For does potentiality not presuppose, not any incapacity or want, but instead a capacity or... Page 184 In effect, we have arrived at the idea of Reality as at once a self-existent Being and a Free Causal Will or Power capable of projecting and realising its own potential names and forms. But can we, it may be asked, accord our acceptance to this idea which implies the reality of causality - causality which has been declared, as we have seen, to be an insoluble antinomy? But it ...
... not in division as all the rest of the creatures, human, beasts, birds, reptiles, worms Page 64 etc. do. When T3ine sees the One Self in all in their various disguises in names and forms, how can he be deluded and what fear and grief has he ? This in substance is what I know of life but if you want to know in details written by men of Realisation, I can only recommend to you... much in the Gita. Life is nothing but a concrete manifestation of the Spirit in millions and trillions of physical forms. The Spirit is One but its manifestations are innumerable and varied. What we all are and see all about us is nothing but the One and sole Atman in its various forms and disguises. He or It is the One and also the Many. He does not like to rest Alone in His unmanifested state—therefore ...
... Anger One should cast away anger, one should reject pride, one should break all bonds. One who is not attached to name or form, who possesses nothing, is delivered from suffering. Whosoever masters rising anger, as one who controls a moving chariot, that one indeed is worthy of being called a good charioteer. Others ...
... difference and distinction in soul-substance ; it is one and the same for all while our natural forms differ from objects to objects and from individuals to individuals. But all natural forms that come into existence are not only mutable and perishable but they are reborn again and again under different names and forms in different times and climes. This is the secret of re-birth of which He, Sri Krishna has... rebuked him by saying that the wise ones do not grieve over the passing of any. For the soul is eternal while the forms only are passing. There is no meaning in abstaining from killing involved in Dharma-Yuddha even though the killed were one's own flesh and blood. Pertaining to the forms only, the family ties are relative and passing while the soul is eternal and indestructible Page 91 ...
... division, district Page 11 tion and separation, the spiritual consciousness sees all as the One Self. This oneness is at the core of the creation and multiplicity and diversity of names and forms are only on the surface. Therefore the Yogi or the spiritual man is always equal-visioned and sees all as the One Self. He makes no distinction between a learned Brahmin, a cow, an elephant, ...
... to become and experience in the triple way referred to in the Upanishad: we have to see all existences in the Self, the Self in all existences, and the Self as having become all existences. All names and forms, all forces and energies and their tangled movements in the world have to be seen and embraced as the one Brahman in Its multiple self-representation, and not ignored or spurned as phantasmal or... acquires definiteness, clarity and completeness in the light of this highest knowledge. It explains how and why the Absolute Brahman, needing nothing, desiring nothing, has assumed all these myriad names and forms and consented to be limited and divided —even though apparently or phenomenally—and pass through pain and suffering and death. It reveals the Divine, not only in the unchanging essence of His existence... aware of all feature and force and forms as Itself; one creative Knowledge and governing Will, supramental, originative and determinative of all minds, lives and bodies; one Mind containing all mental beings and constituting all their mental activities; one Life active in all living beings and generative of their vital activities; one substance constituting all forms and objects as the visible and sensible ...
... vision and therefore of shapes and forms. When one reaches the horizons of manifestation, standing on the dividing line of separation between manifestation and non-manifestation, one seems to discover that sight and form cannot cross the line and one is left with a pure perception alone and if this ends, the whole nāmarupātmakam jagat, the world of names and forms, will vanish into nothingness. ... even if it is not an "imaged form", some form there must be in every act of vision and sight. Indeed, there are, as we have hinted before, forms and forms of an ever ascending order reaching up to the extreme border of manifestation. For forms are manifestations in Time and Space of something real, not arbitrary inventions out of nothing. Therefore the essentials of form carry always in them secret... for it a form" (547) Have we then at last reached the end of the ascent of sight which has been the running theme of our essay? Is there indeed no form, no sight in the transcendent Absolute? Yet it is a fact that Sri Aurobindo speaks at times of "deathless forms", of "forms in the Eternal's gaze" and of "self-born shapes": (1)"Vision reposed on a safety of deathess forms" (329) ...
... were so touching and so simple that they just stuck in my memory: Abandoning your hankering after earthly tastes, Echo, O tongue, His nectarous Name. Who is Chhagan and who is Magan, who Chandu or Bandu, Mere illusions are these names and forms! When vairagya has not stung you, what can your guru do? When there is no child in the womb, what can the midwife do? Thus... anyone, whosoever it may be. But all are allowed to attend the evening singing; that is the only time you will be able to meet him.” C: “What is his name?” Student: “He calls himself Paagal [Madman], Ghanchakkar [Idiot] etc. His real name is Janardan.” C: “I want to go there; will you show me the way?” Student: “There is no point in going there now. It will be in vain. Even if you go ...
... one by one, nothing would remain in the end. Creation is only an agglomeration of discrete elements; there is nothing behind them or within them that is permanent and holding them together. When names and forms go, at the end there is only dissolution, pure and simple, Nothing, Nihil. Page 278 (3) This metaphysical position is faithfully translated, one may point out here, in their respective ...
... destruction. But what is matter ? It is only a form taken by energy in this eternal work of creation, preservation and destruction. This is the work of Chit-Shakti, the conscious Power of the Divine. Shiva and Kali are one, not two. When at rest, it is Shiva and when creating, it becomes Kali. These phenomenal creations of trillions of names and forms are not outside itself for there is nothing except... Consciousness hides itself in conscience and Ananda into its opposite insensibility. 'The first to emerge from this swoon of inconscience is matter, dull and insensitive, then slowly life emerges in the form of vegetable Kingdom with clearly discernible consciousness in plants and trees and afterwards in worms, insects, reptiles, birds and beasts and lastly, in animals of developed intelligence like cats" ...
... is nothing but 'Name', no more than words. You have reached as far as 'Name' can take you, giving you as fruit the power to roam at will, that is, you can go unimpeded where you will. But that is about all." Then Narada asked, "Is there anything superior to Name?" "Of course, there is," replied Sanatkumara. "Then tell me about it." "Superior to Name is Speech, that is, Name with form and meaning." Thus... But the Rishi says, this joy is no ordinary pleasure; its other name is the Vastness – the Vast verily is the Delight, there is no joy in the smallness, says the Text. Starting from "Name", outermost expression and most concrete figure of gross physical substance, we have risen by stages to another Name of substance, to the Supreme Name, into the Highest Consciousness, from the uttermost division of... particulars, Page 150 the last is that of the Vastness. Narada started on the march of consciousness with "Name". He has passed from stage to stage, from level to higher level, till at last he has crossed beyond the material "Name" to the Supreme Name, Brahman. Thus surpassing the state of mortal man, he has at last attained the status of Rishi. Page 151 ...
... is nothing but 'Name', no more than words. You have reached as far as 'Name' can take you, giving you as fruit the power to roam at will, that is, you can go unimpeded where you will. But that is about all." Then Narada asked, "Is there anything superior to Name?" "Of course, there is," replied Sanatkumara. "Then tell me about it." "Superior to Name is Speech, that is, Name with form and meaning." Thus... the Rishi says, this joy is no ordinary pleasure; its other name is the Vastness — the Vast verily is the Delight, there is no joy in the smallness, says the Text. Starting from "Name", outermost expression and most concrete figure of gross physical substance, we have risen by stages to another Name of substance, to the Supreme Name, into the Highest Consciousness, from the uttermost division... particulars, Page 36 the last is that of the Vastness. Narada started on the march of consciousness with "Name". He has passed from stage to stage, from level to higher level, till at last he has crossed beyond the material "Name" to the Supreme Name, Brahman. Thus surpassing the state of mortal man, he has at last attained the status of Rishi. Page 37 ...
... death; he only who goes beyond personality to the real Person becomes the Immortal. Till then a man seems indeed to be born again and again by the force of his knowledge and works, name succeeds to name, form gives place to form, but there is no immortality. Such then is the real question put and answered so divergently by the Buddhist and the Vedantin. There is a constant reforming of personality in... that which once left some now discarded physical frame. It is John Robinson who has gone out of the form of flesh he once occupied; it is John Robinson who tomorrow or some centuries hence will reincarnate in another form of flesh and resume the course of his terrestrial experiences with another name and in another environment. Achilles, let us say, is reborn as Alexander, the son of Philip, a Macedonian... created the momentarily changing mind and body of Alexander. Still, said the ancient Vedanta, there is yet something beyond this force in action, Master of it, one who makes it create for him new names and forms, and that is the Self, the Purusha, the Man, the Real Person. The ego-sense is only its distorted image reflected in the flowing stream of embodied mentality. Is it then the Self that incarnates ...
... there is only one reality and all that is is only a multiple expression of a single reality. Therefore, all the divine manifestations, all the forms it has taken in the course of time, all the names which men have given it, are only manifestations, forms and names of one sole, unique Godhead. As human beings are very limited, it is usually easier for them to follow one path rather than another. But... The Four Aids ". I did not understand the last part very well. Which last part, my child? "... the sadhak of the integral Yoga will not be satisfied until he has included all other names and forms of Deity in his own conception...." Yes. Why? It says what it means. What is it that you don't understand there? What don't you understand? I don't understand the meaning. ( Silence... gymnastics, at least one should have an understanding open enough to be aware that all this is fundamentally one sole and identical thing. And whether you give it this name or that or no name at all, you understand, or several names, you are always speaking of the same thing which is the single Divine who is all things. Don't you catch it? It is only the mind and the limited human consciousness ...
... of Isha, the Lord, Hindu worship has associated names & forms and in these names and forms He shows Himself to His worshippers. The Jnanayogin loves to worship Him as Shiva, the Master of utter Samadhi; to the Bhakta He appears in whatever form appeals most to the spiritual emotions of His devotee. But the Karmayogin should devote himself to those forms of the Supreme Lord in which His mighty Shakti... Knowledge. Then He is a great Will, Shakti or Force pouring itself out in a million forms and names and keeping for ever in motion the eternal wheel of phenomenal Evolution, which He guides and governs. He is then Isha, the Lord or Ruler. To use a human parallel, Shakespeare pouring himself out in a hundred names and forms, Desdemona, Othello, Iago, Viola, Rosalind, Macbeth, Hamlet, Lear, Cymbeline is... particular name or form as the greater Self to win whom he must lose his Page 177 smaller self; but it is of importance & essential that he should recognize the existence of a Power inside and outside himself to the law of whose Will and Workings he can sacrifice the self-will and self-worship of the natural man. Whatever name he gives to this Power or whether he gives it a name or not, it ...
... Page 183 A medicine not well identified is as dangerous as a poison, or as a deadly weapon or as fire or as thunderbolt. The medicine well identified (with regard to its name, form and its efficaciousness, etc.) is as efficacious as nectar. Charakasamhita *** Even a pungent poisonous drug, if properly (processed and) applied becomes a medicament ...
... account of the resistance of the recalcitrant life nature, does not touch the roots of existence which is always one though different in the manifestation, in names and forms. "Existence," declares the Veda, "is One ; sages call it by different names." Physically, vitally and mentally men are distinct and different from one another. This is the case all over the world ; no two beings and things are ...
... cessation of the inertly driven Activity into the immutable Repose upon which it has been casting in vain the sterile procession of its images. Shankara's wordless, inactive Self and his Maya of many names and forms are equally disparate and irreconcilable entities; their rigid antagonism can terminate only by the dissolution of the multitudinous illusion into the sole Truth of an eternal Silence. The ... which results in a revolution of our internal being and, through the internal, of our external life. Moreover, there is also a kind of Knowledge through which That does reveal itself by all these names and forms of phenomenal existence which to the ordinary intelligence only conceal It. It is this higher but not highest process of Knowledge to which we can attain by passing the limits of the materialistic... essential Matter is a thing non-existent to the senses and only, like the Page 16 Pradhana of the Sankhyas, a conceptual form of substance; and in fact the point is increasingly reached where only an arbitrary distinction in thought divides form of substance from form of energy. Matter expresses itself eventually as a formulation of some unknown Force. Life, too, that yet unfathomed mystery ...
... apart from each other and systems practised quite independently from each other. The experiences of the mediaeval European bhakta or mystic are precisely the same in substance, however differing in names, forms, religious colouring, etc., as those of the mediaeval Indian bhakta or mystic - yet these people were not correspon- ding with one another or aware of each other's experiences and results as are... Science itself has made that very clear. But your friend's point is that the Yoga experience is individual, coloured by the individuality of the seer. It may be true to a certain extent of the precise form or transcription given to the experience in certain domains; but even here the difference is superficial. It is a fact that Yogic experience runs everywhere on the same lines. Certainly, there are, ...
... realise that everything is Brahman and everything is only one of the several forms, names and colours etc., of that one Vast Brahman. Whenever we see people walking along the road, we will no more see them as several different beings but as several forms of one vast undivided Brahman. As [a] rose is the manifestation of form, colour, odour so the Brahman is the manifestation of so many things we perceive... 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 not ...
... and even a profane. For what are these glories of Nature and the still more exquisite glories that the human body has captured? They are but vibrations and modulations of beauty—the delightful names and forms of the supreme Lover and Beloved. Socrates is said to have brought down Philosophy from Heaven to live among men upon earth. A similar exploit can be ascribed to Tagore. The Spirit, the bare... Tagore: A Great Poet, A Great Man TAGORE is a great poet: he will be remembered as one of the greatest world-poets. But humanity owes him another—perhaps a greater—debt of gratitude: his name has a higher value, a more significant potency for the future. In an age when Reason was considered as the highest light given to man, Tagore pointed to the Vision of the mystics as always the ...
... your names with some aspiration or prayer joined to them so that it might become a sort of constant aspiration or prayer in course of time, or at least so that it will demand Some concentration and not become something mechanical. besides, I feel that if you would kindly make a combination for me I shall have more faith in it. I have written for you a brief prayer with the names in the form of a... auspicious (best) form of Savitri, on the Light of the Supreme which shall illumine us with the Truth. 19 March 1933 ॐ असतो मा सद्गमय । तमसो मा ज्योतिर्गमय । मृत्योर्माऽमृतं गमय ।। ॐ शान्तिः शान्तिः शान्तिः ।। 2 तथास्तु 21 August 1933 Page 831 English Mantras In 1935 I asked for a mantra and you suggested that I could take any combination of your name with the... last line of the prayer—"In all things may I see the Divine"—has made me very glad since it expresses my very own deepest aspiration to which I have been partial for many years. Have I to consider the names and the prayer as one mantra? Yes. 18 July 1938 Page 832 Let my Peace be always with you. Let your mind be calm and open; let your vital nature be calm and responsive; let your ...
... the forms of conscious beings upward to their supreme goal. It is from this creative aspect of Brahmanaspati that the later conception of Brahma, the Creator seems to have developed. Both Brahmanaspati and Rudra are closely connected with each other in the Veda. The upward movement of Brahmanaspati needs a special uplifting force, and Rudra supplies this force. Rudra is named in the... growing mythology there was progressive precision of the human and personal aspects of these gods; eventually, this led to their degradation and enthronement of the less used and more general names and forms, — Brahma, Vishnu and Rudra, — in the final Puranic formulation of the Hindu pantheon. The new concepts of the gods and goddesses were stabilised in the Purano-Tantric stage in physical... History of Indian religion and spirituality has an inner continuity, even though forms and atmosphere have changed from time to time in the course of millennia. The Vedic beginning was so vast and so lofty, so comprehensive in its seed-form that the later developments could be considered to be growing forms necessitated by changing circumstances in terms of varying emphases on intellectuality ...
... and even a profane. For what are these glories of Nature and the still more exquisite glories that the human body has captured? They are but vibrations and modulations of beauty-the delightful names and forms of the supreme Lover and Beloved. Socrates is said to have brought down Philosophy from Heaven to live among men upon earth. A similar exploit can be ascribed to Tagore. The Spirit, the bare... Tagore: A Great Poet, A Great Man TAGORE is a great poet: he will be remembered as one of the I greatest world-poets. But humanity owes him another – perhaps a greater – debt of gratitude: his name has a higher value, a more significant potency for the future. In an age when Reason was considered as the highest light given to man, Tagore pointed to the Vision of the mystics as always the still ...
... even so of the Brahman's qualities. They are various aspects, living aspects or personalities of the One Divine. The Vedas therefore consider them as Gods and Goddesses and give each one a name and a form. They are adored and worshipped as such so that they may enter into the worshipper and transmute him into something of His image. The Gods bring riches to man. But these riches are they themselves... of consciousness, Mitra is the harmony. Ila is the revelation, Saraswati inspiration, Bharati is the Goddess, of the Divine Word. In the mental world we meet abstractions, lifeless ideas, forms without a soul. In reality, however, all movements in man, all forces in nature are more than mere movements and forces, they are personalities, embodiments of conscious beings. Indeed the Puranic ...
... qualities. They are various aspects, living aspects or personalities of the One Divine. The Vedas therefore consider them as Gods and Page 188 Goddesses and give each one a name and a form. They are adored and worshipped as such so that they may enter into the worshipper and transmute him into something of His image. The Gods bring riches to man. But these riches are they themselves... vastness of consciousness, Mitra is the harmony. Ila is the revelation, Saraswati inspiration, Bharati is the Goddess of the Divine Word. In the mental world we meet abstractions, lifeless ideas, forms without a soul. In reality, however, all movements in man, all forces in nature are more than mere movements and forces, they are personalities, embodiments of conscious beings. Indeed the Puranic tradition ...
... Therefore to name the Deity whom he loves, adores and worships he has used words that are expansive, general and vague – infinite, boundless, formless and non-manifest. If the Deity appears in a manifested form the worship of the worshipper ends. The Deity also will no longer be a Deity of the worship. But it does not mean that the Deity of Rabindranath is the One beyond sound, touch, form and change'... achievement consist in making Him mysterious and nebulous by keeping Him aloof, and veiling Him in innumerable names, forms, colours, rhythms, hints, gestures, ways and means. That object is infinite and boundless; it is more so, because it is unknown and unfamiliar or almost so. It is, as it were, a damsel unfamiliar, remote and fond of mirth and play. It is a constant separation from the Beloved... It is an interesting study how the upward urge of aspiration, the basic note of consciousness runs like a golden thread through all different modes and manners and reveals itself under various names and forms. To begin from the beginning with 'The Awakening of the Fountain': I shall rush from peak to peak, I shall sweep from mount to mount, With peals of laughter and songs of murmur I ...
... Another important point of the Hindu religion is that one may approach the Supreme through any of the different names and forms, with knowledge or in ignorance; for through them and beyond them we can proceed at last to the supreme experience. To the Indian religious mentality, these names and forms are not merely symbols; they are world-realities. For, between the highest unimaginable Existence and our... 1. First comes the idea of the One Existence of the Veda; this One Existence is given different names by the sages, the One without a second of the Upanishads, the Permanent of the Buddhists, the Absolute of the Illusionists, the Supreme God or Purusha of the Theists in all its forms - in a word, the Eternal, the Infinite. The Hindu religion believes that it is possible to discover and closely... as infinite universal Personality, universal in the universe, individualised as well as universal in the particular form, or self-consciousness who perceives, enjoys and conducts to their end its vast and complex workings. It is a force of Conscious Being manifesting itself in forms and movements and working out exactly as it is guided, from stage to stage, the predetermined progress of our becoming ...
... and He accepts all names and yet accepts none, not even the highest name of Zeus. "He consents and yet at the same time does not consent to be called by the name of Zeus." So too said Indian Dirghatamas of old in his long hymn of the divine Mysteries in the Rig Veda, "One existent the sages call by many names." Though He assumes all these forms, says the Upanishad, He has no form that the vision can... and taken shapes according to the various forms in the world," so the one Being has become all these names and forms and yet remains the One. Heraclitus tells us precisely the same thing; God is all contraries, "He takes various shapes just as fire, when Page 228 it is mingled with spices, is named according to the savour of each." Each one names Him according to his pleasure, says the Greek... one. Each sees it in his own way, lays stress on this or that aspect of it, loses sight of or diminishes other aspects, gives it therefore a different name—even as Heraclitus, attracted by its aspect of creative and destructive Force, gave it the name of Fire. But when he generalises, he puts it widely enough; it is the One that is All, it is the All that is One,—Zeus, eternity, the Fire. He could have ...
... Absolute; He is not only the infinite, impassive Impersonal; He is all that exists, here as well as there above. He is both Spirit and Nature, Time and the Timeless, Space and the Spaceless, all these names and forms that we see and those that we do not see, as well as the eternal Formless and Nameless. To be united with Him in an undeviating intimacy and identity in all the aspects and attributes of His infinitely... own consciousness must seek the Divine —His Light and Peace and Harmony and Bliss—in all its cells and nerves and currents of energy, and the Divine's effective, immortalising Presence in its trans- formed substance. A sincere call, ¹ a free choice, a joyous consent ², and an unstinted self-offering on the part of each member of our being are essential for the great change aimed at by the Integral Yoga ...
... brought it down from vague, ethereal, nebulous regions, gradually developed it and nourished it and given it a firm dwelling in our inner regions. She has moulded it into a personality with a name and a form. If we do not recognise it often or always, it is because the outer shell of the senses has not yet been fully opened to it. But it is still there as our inner ruler and guide in spite of and through... vehicle to express it. To give a concrete divine shape to this soul-reality was her labour at this point. The soul was there, but a god has to come and inhabit it; this godhead, that is to say, a Power, a form of the Mother's own personality, has to be brought Page 8 down and the soul integrated into it. Apparently the effort was left off at that point and not completed. Since the... human consciousness has to be lifted up so that it may be capable of holding and embodying the afflatus that was coming into it for the change. Otherwise an individual representing the human level and forming part of the material consciousness will not be able to do it. Not only the earth-consciousness but the material constitution of the earth has to be transfigured. For the human body to pass through ...
... That which we thus grow aware of is the Ananda Brahman, the bliss existence. There is an adoration of an impersonal Delight and Beauty, of a pure and an infinite perfection to which we can give no name or form, a moved attraction of the soul to some ideal and infinite Presence, Power, existence in the world or beyond it, which in some way becomes psychologically or spiritually sensible to us and then... opening by which the veil of forms is itself turned into a revelation. A universal spiritual Presence, a universal peace, a universal infinite Delight has manifested, immanent, embracing, all-penetrating. This Presence by our love of it, our delight in it, our constant thought of it returns and grows upon us; it becomes the thing that we see and all else is only its habitation, form and symbol. Even all that... the body, the form, the sound, whatever our senses seize, are seen as this Presence; they cease to be physical and are changed into a substance of spirit. This transformation means a transformation of our own inner consciousness; we are taken by the surrounding Presence into itself and we become part of it. Our own mind, life, body become to us only its habitation and temple, a form of its working ...
... me to wrestle with thy soul, "I have assumed a face, a form, a voice." Even if one grants that there is a being witnessing all, how will it help thy passionate desire? It is the One that lives for ever. There is no Satyavan and there is no Savitri. There is no love in the One, nor Time, nor space. It has no name, no form. If you desire immortality, live in thyself alone, forget... "her husband's corps on her forsaken breast". She did not weep, nor did she rise to face the dreadful god of Death. She felt "as if her mind had died with Satyavan". She elapsed closely the lifeless form of Satyavan. Then suddenly a change came over her—as it happens sometimes to the human soul—the veil was torn and then "the thinker is no more, only the spirit sees" and "all is known". "Then a calm... and a drifting march"; they went Page 336 "slipping, gliding on". Time—past, present and future—dissolved. "They seemed to move" and yet were still, they felt they were "not conscious forms". "A mystery of terrors' boundlessness" surrounded her, and "a shapeless throat devoured her" into its shadowy mass. In impenetrable dread hung round the cage of sense,—dread of something unknown in ...
... good pupil is not deterred by dogmatism. He is free to test on the anvil of reason and experience all affirmations and all negations. Henceforth, he is no more a seeker bf shadows, appearances, names or forms, but a seeker of the real, the boundless, the infinite. The journey of the good pupil is difficult and there are tests on the way that he must pass in order to enter new gates of progress. ...
... phenomena in a self of dream, but a revelation in condition of being, substance of consciousness, movement of force, name, form, idea, significance, of the truths of being of the Eternal. All that manifests itself in time, is the coming into play, effective disclosure, result, form, power, evolution, movement of some truth of being, a truth of Sat, of the eternal existence of the Supreme and Eternal ...
... or brought it down from vague, ethereal, nebulous regions, gradually developed it and nourished it and given it a firm dwelling in our inner regions. She moulded it into a personality with a name and a form. If we do not recognise it often or always, it is because the outer shell of the senses has not yet been fully opened to it. But it is still there as our inner ruler and guide in spite of and through... vehicle to express it. To give a concrete divine shape to this sole reality was her labour at this point. The soul was there, but a god has to come and inhabit it; this godhead, that is to say, a Power, a form of the Mother's own personality has to be brought down and the soul integrated into it. Apparently it was left off at that point and not completed. The purpose and aim being not an individual... ss has to be lifted up to an extent that it might be capable of holding and embodying the inflatus that was coming into it for the change. Otherwise an individual representing the human level and forming part of the material consciousness would not be able to do it. Not only the earth consciousness but the material constitution of the earth has to be transfigured For the human body to pass through ...
... gods and the progressive precision of their human or personal aspects under the stress of a growing mythology that led to their degradation and the enthronement of the less used and more general names and forms, Brahma, Vishnu and Rudra, in the final Puranic formulation of the Hindu theogony. In this hymn of Dirghatamas Auchathya to the all-pervading Vishnu it is his significant activity, it is the... difficult places",—which is spoken of in terms more ordinarily appropriate to Rudra. Rudra is the father of the vehemently-battling Maruts; Vishnu is hymned in the last Sukta of the fifth Mandala under the name of Evaya Marut as the source from which they sprang, that which they become and himself identical with the unity and totality of their embattled forces. Rudra is the Deva or Deity ascending in the ... creative aspect of Brahmanaspati Page 345 that the later conception of Brahma the Creator arose. For the upward movement of Brahmanaspati's formations Rudra supplies the force. He is named in the Veda the Mighty One of Heaven, but he begins his work upon the earth and gives effect to the sacrifice on the five planes of our ascent. He is the Violent One who leads the upward evolution of ...
... by the spirit of the renascence: that is to say, one must learn and understand and realize that Spirit is the thing – the one thing needful – Tamevaikam jānatha ; 'religions' are its names and forms, appliances and decorations. Let us have by all means the religious spirit, the fundamental experience that is the inmost truth of all religions, that is the matter of our soul; but in our mind... culture is the basis of modern collective life, national or social. Culture includes in its grain that fineness of temperament which appreciates all truths behind all forms, even when there is a personal allegiance to one particular form. In India, it is well known, the diversity of affiliations is colossal, sui generis. Two major affiliations have today almost cut the country into two; and desperate... and fought and gradually coalesced to form a single cultural and social whole were, as is well known, the Aryan and the non-Aryan. Indeed, the geologists tell us, the land itself is divided into two parts structurally quite different and distinct, the Deccan plateau and the Himalayan ranges with the Indo-Gangetic plain: the Page 53 former is formed out of the most ancient and stable ...
... human love? Sooner or later his heart must cry out and thirst for the real Love and seek union with the Divine, the Atman, who is always the real Lover behind the grotesque masks of various names and forms. As Sri Aurobindo reminds us: "... our aim is to go beyond emotion to the height and depth and intensity of the Divine Love and mere feel through the inner psychic heart an inexhaustible... the sentimental, sensational and physical wants of the lower vital nature. (vii)A relationship should not be formed with a craving for the gratification of unchastened emotional desires or physical passions. (viii)"For one who has known love for the Divine, all other forms of love are obscure and too mixed with pettiness and egoism and darkness; they are like a perpetual haggling or a... human beings, it shuts them off more or less from the 1 direct divine force and help..." (Ibid., p. 126) The Mother becomes more explicit when she explains: "These rare souls must reject all forms of love between human beings, for however beautiful and pure they may be, they cause a kind of short-circuit and cut off the direct connection with the Divine.... Moreo- ve , it is a well-known fact ...
... enlightened by the spirit of the renascence: that is to say, one must learn and understand and realize that Spirit is the thing—the one thing needful— Tamevaikam janatha; 'religions' are its names and forms, appliances and decorations. Let us have by all means the religious spirit, the fundamental experience that is the inmost truth of all religions, that is the matter of our soul; but in our mind... culture is the basis of modern collective life, national or social. Culture includes in its grain that fineness of temperament which appreciates all truths behind all forms, even when there is a personal allegiance to one particular form. In India, it is well known, the diversity of affiliations is colossal, sui generis. Two major affiliations have today almost cut the country into two; and desperate... and fought and gradually coalesced to form a single cultural and social whole were, as is well known, the Aryan and the non-Aryan. Indeed, the geologists tell us, the land itself is divided into two parts structurally quite different and distinct, the Deccan plateau and the Himalayan ranges with the Indo-Gangetic plain: the Page 130 former is formed out of the most ancient and stable and ...
... enlightened by the spirit of the renascence: that is to say, one must learn and understand and realize that Spirit is the thing-—the one thing needful— Tamevaikam j ā natha ; 'religions' are its names and forms, Page 77 appliances and decorations. Let us have by all means the religious spirit, the fundamental: experience that is the inmost truth of all religions, that is the matter of... culture is the basis of modern collective life, national or social. Culture includes in its grain that fineness of temperament which appreciates all truths behind all forms, even when there is a personal allegiance to one particular form. In India, it is well known, the diversity of affiliations is colossal, sui generis. Two major affiliations have today almost cut the country into two; and... and fought and gradually coalesced to form a single Page 78 cultural and social whole were, as is well known, the Aryan and the non-Aryan. Indeed, the geologists tell us, the land itself is divided into two parts structurally quite different and distinct, the Deccan plateau and the Himalayan ranges with the Indo-Gangetic plain: the former, is formed out of the most ancient and stable ...
... familiar; for it is the normal tendency of our mind to turn everything into forms or symbols proper to its own kind and terms of experience. This has always been, put into its most generalised terms, the normal range and character of other-worldly belief and experience in all periods of the past of the race; names and forms differ, but the general features have been strikingly similar in all countries... the necessity of an exclusive preoccupation with the secrets of the material world no longer exists, begins to be justified by new-born forms of scientific research. The increasing evidences, of which only the most obvious and outward are established under the name of telepathy with its cognate phenomena, cannot long be resisted except by minds shut up in the brilliant shell of the past, by intellects... supraphysical Nature. This organisation includes, as on our earth, the existence of beings who have or take forms, manifest themselves or are naturally manifested in an embodying substance, but a substance other than ours, a subtle substance tangible only to subtle sense, a supraphysical form-matter. These worlds and beings may have nothing to do with ourselves and our life, they may exercise no action ...
... ion by the conscious mind and sense and falsifying misuse of manifested existence." 2 On Himself, pp. 101-02. (Italics ours) Page 106 essence' but in the manifold names and forms. "All the soul-life, mental, vital, bodily existence of all that exists [is] one indivisible movement and activity of the Being who is the same for ever." 1 "All is one Being, one Consciousness... unstained by any mental or vital movement; there was no ego, no real world — only when one looked through the immobile senses, something perceived or bore upon its sheer silence a world of empty forms, materialised shadows without true substance. There was no One or many even, only just absolutely That, featureless, 1 The Life Divine, p. 461. 2 Ibid., p. 469. Page ...
... sense of absolute certainty, of unchallengeable authenticity. One knows without doubt that one is immortal; that one has always existed and will never cease to exist; that one assumes different names and forms in different lives, passes through various experiences, and grows and profits by them all, but remains essentially the same—the same luminous being of love and bliss, infinite and immortal. And... dynamic realisation of the psychic and a resultant psychicisation of the whole being is an indispensable prerequisite. It may be argued that the realisation of the soul or the psychic is common to most forms of the spiritual sadhana, and that it is no special feature of the Integral Yoga. But what is actually realised in the other yogas does not necessarily lead to the discovery of the mission of the psychic ...
... familiar; for it is the normal tendency of our mind to turn everything into forms or symbols proper to its own kind and terms of experience. This has always been, put into its most generalised terms, the normal range and character of other-worldly belief and experience in all periods of the past of the race; names and forms differ, but the general features have been strikingly similar in all countries... pre-existent, if we are only a creation of the All-consciousness or a fiction of the phenomenal Ignorance, either creatrix may have conceived all these myriads of individual beings by the evolution of names and forms out of an original indiscriminate Prakriti; the soul would be a temporary product of the indiscriminate stuff of inconscient force-substance which is the first appearance of things in the material... things, a world in which the unity of spiritual being is the matrix and first condition of any formation or action, the Energy at work is a self-aware spiritual existence in movement, and all its names and forms are a self-conscious play of the spiritual unity. Or it might be an order in which the Spirit's innate power of conscious Force or Will would realise freely and directly its own possibilities in ...
... this sense of their enveloping largeness does not fill the need which both of us very acutely have for the Divine's "eyes and lips and face". Sri Aurobindo and the Mother, having taken particular names and forms, can never lose them for us; but these are what Sri Aurobindo describes in his account of the young Savitri as being A golden temple-door to things beyond. Your other poem is full of the... like us!" She paused for a moment and said: "People like Vivekananda would come with strong moulded beings. I may not be able to do anything with them. I want people who are not formed at all - whom I can turn into any form I like." Down memory-lane comes another occasion to my mind. I quoted to the Mother with great admiration an epigram of Meredith's: "Men fall from God because they cling to Him... overtones. There are light and joy on the surface — that is the poet responding to the magic and mystery of the world, the touch of bright nearnesses, the call of hazy distances. All these are what I name "tones", the varied spectrum of waking life. But at one end of the spectrum is the infra-red and at the other the ultra-violet. The former I point to as "undertones", the hidden cries and gropings ...
... Brihati, Pankti, Tristup, and Jagati, each having specific number of syllables, represent vast rhythms of rita, which contain the occult power of universal and particular forms of harmony that abound the world of names and forms. It is this understanding of rhythms and meters that seems to have guided meticulous scruple that was insisted upon by the Vedic tradition in observance of different kinds... self is, therefore, fearless victor.² Beauty is but a form of bliss, and wherever there is depth of experience and of aesthesis which goes beyond personal reactions and passions of the mind, the poet is able to transform pain and sorrow and the most tragic an terrible and ugly things into forms of poetic beauty. Beauty is harmony of form, and although there can be and there are different views about... large step between what came before and what comes after. A sacred and hieratic tradition faithfully followed gave them both their form and substance, but this substance consisted of the deepest psychic and spiritual experiences of which the human soul is capable and the forms seldom or never degenerate into a convention, because what they are intended to convey was lived in himself by each poet and made ...
... and the highest fulfilment of human life. Page 286 The eternal Witness is also the eternal doer of all actions in the universe. He is the creator, preserver and destroyer of all names and forms. "Karmani varta eva ca,” (I am indeed, occupied with action), says He, though He has no duties devolving upon Him and no obligations to meet. ye is viśvakarmā, the doer of all actions, for... universal form: "Thou shalt see my hundreds and thou- sands of divine forms, various in kind, various in shape and hue; thou shalt see the Adityas and the Rudras and the Maruts and the Aswins; thou shalt see many wonders that none has beheld; thou shalt see today the whole world related and unified in my body and whatever else thou wiliest to behold."¹ Sri Krishna then makes His universal Form visible... seated in the Lotus, and the Rishis and the race of the divine Serpents. I see numberless arms and bellies and eyes and faces, I see Thy infinite forms on every side, but I see not Thy end nor Thy middle nor Thy beginning, O Lord of the universe, O Form universal. I see Thee crowned and with Thy mace and Thy discus, hard to discern, because Thou art a luminous mass of energy on all sides of me, an ...
... basing itself on the animal body in Matter. He is conscious Name or Numen accepting and utilising form as a medium through which Person can deal with Page 51 substance. The animal life emerging out of Matter is only the inferior term of his existence. The life of thought, feeling, will, conscious impulsion, that which we name in its totality Mind, that which strives to seize upon Matter... This is the one veritable experience that remains when all appearances have been accounted for negatively by the elimination of their shapes and coverings or positively by the reduction of their names and forms to the constant truth that they contain. For fulfilment of life or for transcendence of life, and whether purity, calm and freedom in the spirit be Page 48 our aim or puissance, joy... extinction of all suffering through the disappearance of all egoistic idea or sensation and the nearest we can get to a positive conception of it is that it is some inexpressible Beatitude (if the name or any name can be applied to a peace so void of contents) into which even the notion of self-existence seems to be swallowed up and disappear. It is a Sachchidananda to which we dare no longer apply even ...
... piece together the parts and fragments. It has always held the conscious Many together in the conscious One." Sri Aurobindo Page 15 spiritual archetypes, the divine names and forms of all individualisations of an evolving existence. The Upanishads speak of a solar and a lunar Path in the spiritual consciousness. Perhaps they have some reference to these two lines—one... individualised formation bounded by an outward and narrow frame or sheath of mind, life and body ; it reveals the universal Self and Spirit, the cosmic godhead and its myriad forces throwing up myriad forms; the world-existence there appears as a play of ever-shifting veils upon the face of one ineffable reality, as a mysterious cycle of perpetual creation and distruction—it is the overwhelming vision... once static and dynamic, self-existent and creative: in Supermind the Brahmic consciousness — Sachchidananda — is ever self-aware and ever manifested and embodied in fundamental truth-powers and truth-forms for the play of creation; it is the plane where the One breaks out into the Many and the Many still remain one, being and knowing themselves to be but various self-expressions of the One ; it develops ...
... and ever manifested and embodied in fundamental truth-powers and truth-forms for the play of creation; it is the plane where the One breaks out into the Many and the' Many still remain one, being and knowing themselves to be but various self-expressions of the One; it develops the spiritual archetypes, the divine names and forms of all individualisations of an evolving existence. The Upanishads... individualised formation bounded by an outward and narrow frame or sheath of mind, life and body; it reveals the universal Self and Spirit, the cosmic godhead and its myriad forces throwing up myriad forms; the world-existence there appears as a play of ever-shifting veils upon the face of one ineffable reality, as a mysterious cycle of perpetual creation and destruction—it is the overwhelming vision... individualising centres of the one eternal truth of being. Where Supermind and Overmind meet, one can see the multiple godheads, each distinct in his own truth and beauty and power and yet all together forming the one supreme consciousness infinitely composite and inalienably integral. But stepping back into Supermind one sees something more—Oneness gathering into itself all diversity, not destroying it ...
... and ever manifested and embodied in fundamental truth-powers and truth-forms for the play of creation; it is the plane where the One breaks out into the Many and the Many still remain one, being and knowing themselves to be but various self-expressions of the One; it develops the spiritual archetypes, the divine names and forms of all individualisations of an evolving existence. The Upanishads speak... individualised formation bounded by an outward and narrow frame or sheath of mind, life and body; it reveals the universal Self and Spirit, the cosmic godhead and its myriad forces throwing up myriad forms; the world-existence there appears as a play of ever-shifting veils upon the face of one ineffable reality, as a mysterious cycle of perpetual creation and destruction – it is the overwhelming vision... dividualising centres of the one eternal truth of being. Where Supermind and Overmind meet, one can see the multiple godheads, each distinct in his own truth and beauty and power and yet all together forming the one supreme consciousness infinitely composite and inalienably integral. But stepping back into Supermind one sees something more – Oneness gathering into itself all diversity, not destroying it ...
... Beauty; and Tantra, first with the infinite and eternal Mother of the universe as the supreme Shakti, and, as the culminating movement of its Yoga, with the infinite and eternal Brahman beyond all names and forms. The difference in the conception of the Infinite and Eternal determines the difference in the conception of the methods of Yoga and their practice. The one distinctive feature of the Integral... unity form the great aim of the Integral Yoga. Manifestation or the divine self-revelation is the key to the riddle o 1 the world. A progressive manifestation starting from the creation of dumb Matter, and culminating in the perfect Epiphany in man is the ultimate sense and significance o terrestrial existence. The soul's wandering from birth to" birth and assumption of form after form is a long ...
... therefore, evident that one has to make a distinction between political units and real units. Still, one might ask, why should this distinction be made of the political and the real unit when name, kind and form are the same? It must be made because it is of the greatest utility to a true and profound political science and involves the most important consequences. Illustrations ...
... edly through millenniums from Master to disciple. In other words, the idea is that the fundamental spiritual realisation Page 52 remains the same always and everywhere: the name and the form only vary according to the age and the surroundings. The one reality is called variously, says the Veda. Who can say when was the first dawn! The present dawn has followed the track of the infinite... otherwise almost blank and featureless infinity, Sri Aurobindo's charting of that vast unknown—with the categories of the Supermind and its various levels, of the Over-mind and its levels too, all forming the Divine Status and Consciousness—is a new, almost a revolutionary revelation, just the required science which the present world needs and demands and for which it has been prepared through all the ...
... was obliged to speak of his favourite pursuits as "our petty conjectural sciences". But a conjectural Science is no Science at all. Therefore the followers of more exact and scrupulous forms of knowledge refuse that name altogether to Comparative Philology and deny even the possibility of a linguistic science. There is, in fact, no real certainty as yet in the obtained results of Philology; for beyond... expressions of one universal Being who in His own reality transcends the universe; but from the language of the hymns we are compelled to perceive in the gods not only different names, but also different forms, powers and personalities of the one Deva. The monotheism of the Veda includes in itself also the monistic, pantheistic and even polytheistic views of the cosmos and is by no means the trenchant... lacking. Dayananda has given the clue to the linguistic secret of the Rishis and reemphasised one central idea of the Vedic religion, the idea of the One Being with the Devas expressing in numerous names and forms the many-sidedness of His unity. With so much help from the intermediate past we may yet succeed in reconstituting this remoter antiquity and enter by the gate of the Veda into the thoughts ...
... the Imperishable in the perishable, and the realisation of Consciousness in Matter. The experience of silence, for example, was in some so overwhelming Page 161 as to render names and forms secondary – insignificant – and to reduce them to mere shadows. Thus to Wordsworth all natural truths and beauty are inherent in the power that presides over Nature which he calls Spirit. Tagore... and Maeterlinck have induced some echoing waves in the works of Tagore here and there. Some of the things, specially characteristic of the West, were fused into his inspiration, became his own and formed part of the being of the pure Bengali race: these have grown now its permanent assets. Rabindranath's experience has, so to say, travelled across space to embrace the universe. On the other side, in... establish the supra-physical even in the physical without losing the reality of the latter, to convert the supra-physical into the physical. Though the physical was not lost in oblivion, yet its own forms and ideas were brought under the pressure of the supra-physical and tinged with the colour of the same, so that it could be seen in a new light as an image of the supra-physical – such has been the ...
... is handed down uninterruptedly through millenniums from Master to disciple. In other words, the idea is that the fundamental spiritual realisation remains the 'same always and everywhere: the name and the form only . vary according to the age and the surroundings. The one reality is called variously, says the Veda. Who can say when was the first dawn! The present dawn has followed the track of the infinite... otherwise almost blank and featureless infinity, Sri Aurobindo's charting of that vast unknown—with the categories of the Supermind and its various levels, of the Overmind and its levels too, all forming the Divine Status and Consciousness—is a new, almost a revolutionary revelation, just the required science which the present world needs and demands and for which it has been prepared through all ...
... gods are the glories of the Supreme Divine; they are the agents that effect this transmutation and the types that embody the transmuted reality. The gods are the individualised Name -Forms of the Supreme. * You are always an instrument, a mere tool,. so long as you are in the unconsciousness. It is when you are conscious... The multiplicity of the divided selves of the Supreme forms the created universe. In and through the unnumbered divided selves, the one undivided Self still stands intact and inviolate. * With each successive self-division, the Supreme descends into a more concrete form of creation. Page 25 ... the Aspiration is mute and knows not itself. The consciousness is that of a Divinity which has precipitated and taken this material form, the Aspiration is to regain Godhead even in this form of matter, to sublimate itself into that Divinity here and now. The secret urge of Evolution lies there in the compelling stress of that co ...
... Divinity. The gods are the glories of the Supreme Divine; they are the agents that effect this transmutation and the types that embody the transmuted reality. The gods are the individualised Name-Forms of the Supreme. *** You are always an instrument, a mere tool, so long as you are in the unconsciousness. It is when you are conscious that you become an agent. As long... an act of self-division. The multiplicity of the divided selves of the Supreme forms the created universe. In and through the unnumbered divided selves, the one undivided Self still stands intact and inviolate. *** With each successive self-division, the Supreme descends into a more concrete form of creation. The Supreme has pulverised himself into the atoms of Matter. Matter... s is involved and turned inwards, the Aspiration is mute and knows not itself. The consciousness is that of a Divinity which has precipitated and taken this material form, the Aspiration is to regain God-head even in this form of matter, to sublimate itself into that Divinity here and now. . The secret urge of Evolution lies there in the compelling stress of that consciousness and that ...
... is handed down uninterruptedly through millenniums from Master to disciple. In other words, the idea is that the fundamental spiritual realisation remains the same always and everywhere: the name and the form only vary according to the age and the surroundings. The one reality is called variously, says the Veda. Who can say when was the first dawn! The present dawn has followed the track of the infinite... otherwise almost blank and featureless infinity, Sri Aurobindo's charting of that vast unknown – with the categories of the Supermind and its various levels, of the Overmind and its levels too, all forming the Divine Status and Consciousness – is a new, almost a revolutionary revelation, just the required science which the present world needs and demands and for which it has been prepared through all ...
... of forces that act upon them. An individuality means a bounded form as its basis of reaction and a form that tends to persist and grow by assimilation; it means a centre of a definite manner and pattern of reaction. Individuality, in its literal sense, designates that which cannot be divided (in+ dividus). Division is only another name for death for the particular entity. Even in the case of cell-division... world of fundamental realities. Sri Aurobindo names it the Supermind or Gnosis. It is something higher than but distantly akin to Plato's world of Ideas or Noumena (ideai, nooumena) or to what Plotinus calls the first divine emanation (nous). These archetypal realities are realities of the Spirit, Idea-forces, truth-energies, the root consciousness-forms, rta cit, in Vedic terminology. They are... The more or less vague and groping surge from below is canalised, it assumes a definite figure and shape, assumes a local habitation and a name when the higher descends at the crucial moment, takes the lower at its peak- tide and fixes upon it its own norm and form. We have said that all the levels of consciousness have been created—loosened out—by a first Descent; but in the line of the first. Descent ...
... of forces that act upon them. An individuality means a bounded form as its basis of reaction and a form that tends to persist and grow by assimilation; it means a centre of a definite manner and pattern of reaction. Individuality, in its literal sense, designates that which cannot be divided (in+dividus). Division is only another name for death for the particular entity. Even in the case of cell-division... fundamental realities. Sri Aurobindo names it the Supermind or Gnosis. It is something higher than but distantly akin to Plato's world of Ideas or Noumena ( ideai, nooumena) or to what Plotinus calls the first divine emanation (nous). These archetypal realities are realities of the Spirit, Idea-forces, truth-energies, the root Page 19 consciousness-forms, rita chit, in Vedic terminology... more or less vague and groping surge from below is canalised, it assumes a definite figure and shape, assumes a local habitation and a name when the higher descends at the crucial moment, takes the lower at its peak-tide and fixes upon it its own norm and form. We have said that all the levels of consciousness are created—loosened out—by a first Descent; but in the line of the first Descent the ...
... in the process of knowledge one comes to see pervading all space and time one divine impersonal Existence, Sad Atman, without movement, distinction or feature, śāntam alakṣaṇam , in which all names and forms seem to stand with a very doubtful or a very minor reality. In this realisation the One may seem to be the only reality and everything else Maya, a purposeless and inexplicable illusion. But afterwards... realisation, you will come to see the same Atman not only containing and supporting all created things, but informing and filling them, and eventually you will be able to understand that even the names and forms are Brahman. You will then be able to live more and more in the knowledge which the Upanishads and the Gita hold up as the rule of life; you will see the Self in all existing things and all existing... My grace," and again, सर्वधर्मान् परित्यज्य मामेकं शरणं व्रज । अहं त्वा सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः ।। "Abandon all dharmas (all law, rule, means and codes of every kind whether formed by previous habit and belief or imposed from outside) and take refuge in Me alone; I will deliver thee from all sin and evil,—do not grieve." "I will deliver",—you have not to be troubled or struggle ...
... of forces that act upon them. An individuality means a bounded form as its basis of reaction and a form that tends to persist and grow by assimilation; it means. a centre of a definite manner and pattern of reaction. Individuality, in its literal sense, designates that which cannot be divided ( in + dividus ). Division is only another name for death for the particular entity. Even in the case of cel... world of fundamental realities. Sri Aurobindo names it the Supermind or Gnosis. It is something higher than but distantly akin to Plato's world of Ideas or Noumena ( ideai, nooumena ) or to what Plotinus calls the first divine emanation ( nous ) . These archetypal realities are realities of the Spirit, Idea-forces, truth-energies, the root consciousness-forms, ŗta cit , in Vedic terminology. They are... The more or less vague and groping surge from below is canalised, if assumes a definite figure and shape, assumes a local habitation and a name when the higher descends at the crucial moment, takes the lower at its peak-tide and fixes upon it its own norm and form. We have said that all the levels of consciousness have been created-loosened -out-by a first Descent; but in the line of the first Descent ...
... live in the light of that knowledge or must we abandon life to possess it? For it is obvious that all actions are done through mind with its two great instruments of name & form and if we are to look beyond name & form we must transcend mind & ignore its limitations. How can we do that & still act & live in this world as men act & live? Can one keep one's eyes fixed on the transcendent & yet move with... of mind with its self-formed solid bed of sanskaras, waves of which are constantly flowing through him, rising & breaking there & leaving their marks in the sands of his mental, infra-mental & supramental being. Even if we realise all beings as Narayan and one Self, there is a difficulty in realising all things as God & self. The Inhabitant is the Atman, good—but the name & form? We can realise that... he has been able always to think, act & know in this supreme method, it is fitting always to bow down in utter self-surrender to the Master of All, the Lord who as the Knower dwells in himself as name & form & offer to him the truth we have found in the Sruti & the error we have imported in it to do both with the truth & the error whatso He wills in His infinite power, love & wisdom for the purpose of ...
... daily mind and daily life of the people. In Boycott, which was only a popular name for passive resistance, he saw the means to give to the struggle between the two ideas in conflict, bureaucratic control Page 653 and national control, a vigorous shape and body and to the popular side a weapon and an effective form of action. Himself a man of organisation and action, he knew well that by action... programme seemed to him to be in danger. Yet also, because he is a practical politician and a man of action, he has always, so long as the essentials were safe, been ready to admit any change in name or form or any modification of programme or action dictated by the necessities of the time. Thus during the movement of 1905-1910 the Swadeshi leader and the Swadeshi party insisted on agitation in India... unmistakably and insistently made and was clearly supported by the fixed will of the nation. The Home Rule leader and the Home Rule party of today, which is only the "New Party" reborn with a new name, form and following, insist on the contrary on vigorous and speedy agitation in England, because the claim and the will have both been partially, but not sufficiently recognised, and because a great and ...
... you are. That is how you should begin. "I want to serve humanity. How can I serve? Who is this 'I' that wants to serve?" You say, Page 166 "I am such a person, this form and this name." But the form you have now was not there when you were a baby: it has been changing constantly. All the elements of your body are being renewed totally. Neither are your sensations and feelings those... of the spirit that animates humanitarianism. A charitable man will give generously for a thing that is known, recognised, appreciated; Page 165 he will be liberal if he finds his name attached to the work, announced and pronounced, if there is fame for him in it. But ask him a dole for something genuine, comparatively modest or out of the way, something that is truly spiritual... giver does not tempt the ordinary humanitarian. There is indeed another different category of givers, of the opposite kind, who want precisely to remain anonymous: they would be displeased if their name were announced. But the motive here too is not very different; in fact it is the same motive acting a rebours, backward as it were. Here there is the additional element of self-glorification: one ...
... In this ultimate trance-state of pure superconscient existence, in this supra-mental immersion in the infinite being and the unconditioned bliss, time and space and hence the world of names and forms vanish into nothing, all action of mental awareness whether of outward or of inward things is altogether abolished and everything is drawn up into the supercosmic Beyond. Once attaining... perception of various visions to the annihilation of his mind in the infinite consciousness of Brahman. It had also many forms....Thus he entered into a 'world of power', or 'a world of beauty', or 'a world of spiritual grandeur'....He would commune with invisible beings — forms of the Divinity or Divine Incarnations of the past. "Such visions however belong to the domain of Personality,... consciousness of the object of contemplation. It is known also as samāpatti or samprajñāta samādhi in as much as citta or the mind is, in this state, entirely put into the object and assumes the form of the object itself. So also the state of niruddha is called asamprajñāta Yoga or a sam-prajñāta samādhi,... because this is the trance of absorption in which all psychoses and appearances ...
... & under the laws of that phenomenal existence through which he reveals himself to us, and finally to perceive that we and God are One & all phenomena temporary & illusory, so that escaping from name & form we may lose ourselves in Him and attain our soul's salvation. Well then, here are three standpoints; which is the standpoint of the Upanishads? They do not, in fact, confine themselves to any, but... But whatever the standpoint we take, for dualist, monist or semimonist the Vedanta lays this down as the great essential step to realise that when we have resolved this universe of forms Page 98 & names into a great harmony of vibrations, we must still go beyond & perceive that the whole is but the material expression of one pervading Spirit. And when we have realised this, what is the... from the root गम् to go. It signifies "that which is in perpetual motion", and implies in its neuter form the world, universe, and in its feminine form the earth. World therefore is that which eternally vibrates, and the Hindu idea of the cosmos reduces itself to a harmony of eternal vibrations; form as we see it is simply the varying combination of different vibrations as they affect us through our ...
... is handed down uninterruptedly through millenniums from Master to disciple. In other words, the idea is that the fundamental spiritual realisation remains the same always and everywhere: the name and the form only vary according to the age and the surroundings. The one Reality is called variously, says the Veda. Who can say when was the first dawn! The present dawn has followed the track of the infinite... featureless Page 249 infinity, Sri Aurobindo's charting of that vast unknown – with the categories of the Supermind and its various levels, of the Overmind and its levels too, all forming the Divine Status and Consciousness – is a new, almost a revolutionary revelation, just the required science which the present world needs and demands and for which it has been prepared through all ...
... to know what you are and who you are. That is how you should begin. "I want to serve humanity. How can I serve? Who is this 'I' that wants to serve?" You say, "I am such a person, this form and this name." But the form you have now was not there when you were a baby: it has been changing constantly All the elements of your body are being renewed totally. Neither are your sensations and feelings those... illustration of the quality of the spirit that animates humanitarianism. A charitable man will give generously for a thing that is known, recognised, appreciated; he will be liberal if he finds his name attached to the work, announced and pronounced, if there is fame for him in it. But ask him a dole for something genuine, comparatively modest or out of the way, something that is truly spiritual and... giver does not tempt the ordinary humanitarian. There is indeed another different category of givers, of the opposite kind, who want precisely to remain anonymous: they would be displeased if their names were announced. But the motive here too is not very different; in fact it is the same motive acting à rebours, backward as it were. Here there is an additional element of self-glorification: ...
... the realisation of the Lord, but here even the Lord is not known; there is only the silent Self and Prakriti doing her works, even, as it seems at first, not with truly living entities but with names and forms existing in the Self but which the Self does not admit as real. The soul may go even beyond this realisation; it may either rise to the Brahman on the other side of all idea of Self as a Void of... something vague, indefinable, elusive; it does not or need not attach itself to anything in particular as the self; it does not identify itself with anything collective; it is a sort of fundamental form or power of the mind which compels the mental being to feel himself as a perhaps indefinable but still a limited being which is not mind, life or body, but under which their activities proceed in Nature... consents to her acts, reflects her moods and upholds the triple medium of mind, life and body through which she casts them upon the soul's consciousness; but it is itself a living reflection or a soul-form or a self-creation of the Spirit universal and transcendent. The One Spirit who has mirrored some of His modes of being in the world and in the soul, is multiple in the Jiva. That Spirit is the very ...
... "He has many Names and Forms." These words stirred him to the depths and began vibrating in his heart like the words of a potent Mantra. While recounting this event which was of momentous value to his soul-evolution, Prithwi Singh has written: "I meditated day after day on the Mother's words. Then, with a sudden unexpectedness, these words in conjunction with others began to form themselves into... into lines of rhythmic measure, and a desire arose in me to put these down in writing. In this way the first poem came to be written — 'O Lord of many Names and Forms!' Then I discovered that I could write poems in English. In a flash, as it were, the first secrets of rhythm and versification, the manipulation of words of varying lengths in a foot and their subtle movement and variation, were revealed... From where come the shimmering dots of emerald green On the dead-red canvas of a stone-stricken soil? Such honey-sweet plenty flowers from what source unseen - Here, where earth's form is a crude poisonous coil? Here I have seen a straight brush-stroke, iron-ash-grey, A long winding of palm groves horizon-stretched, Branches of star-triangular rhythm with heaven-sapphire ...
... collapsing failed." Even the cosmic Self fainted in this vastness and it was such that "The separate self must melt or be reborn Into a Truth beyond the mind's appeal." All names and forms completely disappeared and all the systems of the world disappeared one by one. The whole universe appeared like a veil and behind that was seen the transcendent Divine with "his feet firm-based... belonged to this world. He seemed to approach a sheer Reality where "All he had been and all towards which he grew Must now be left behind or else transform Into a self of That which has no name." He had to lay all his humanness behind and identify himself with that Nameless. It was something which thought could not grasp, and will could not touch. All the instruments of his nature... spoke to Aswapathy "What thou hast won is thine, but ask no more. "My fire and sweetness are the cause of life." but "Awake not the immeasurable descent, Speak not my secret name to hostile Time; Man is too weak to bear the Infinite's weight." It asked Aswapathy to leave the divine Power to work in its own way towards the fulfilment of man and his destiny. And it ...
... three modes of divine dynamism: Brahman is all, all is in Brahman, Brahman is in all. The Over-mind, while never losing the first two, stresses the last and lets each member of the all, each God-name and God-form of the multiple One, act to the fullest stretch of its individuality though without actually reaching a breaking-point with the rest. The failure of the seers — to differentiate the Super-mind's... submerged. The One, however, always remained the magnet par excellence and the spiritualised mentality could not give a satisfying reconciliation of it with the Many. All spirituality worth the name has this passionate attraction towards unity —The one entire and perfect chrysolite — and if it cannot be fully reconciled with multiplicity, then hang the multiplicity! That is what the post-Rigvedic... Aurobindonianised Platonism and Plotinism. The latter's Nous and the former's World of Ideas come out in their true colours in the concept of the Supermind. The Christian God also finds his grandest form there. But the Page 23 Supermind or Vijnana is more than just creative. It is also transformative. And because the post-Rigvedic sages and even the oldest Indian seers did not have ...
... dynasts ruling in Syria with names such as Artamanya, Arzawiya, Yasdata, Suttarna. We hear too of Namyawaza, Biridaswa, Swardata, Abiratta, Artadama and Artasumara. It is claimed that in these Indo-Irānian-looking names no specifically Indo-Aryan or Irānian feature is perceptible. The inference is drawn that there existed in Mesopotamia archaic Indo-Irānian speech-forms which are undoubtedly older... Georges Roux, Ancient Iraq (A Pelican Book, Harmondsworth, 1966), p. 229. Page 31 have been only to suggest that these names formed a Dvandva compound - exactly as in Rigvedic Sanskrit. In the Mitanni Kikkuli's manual of horse-breeding the rulers of the Mitanni are said to practise chariot-racing, a favourite sport mentioned in the Rigveda, and are called maryanni which can... of the Indo-Irānian-looking names fall outside Sanskrit to raise the presumption of a possible origin outside India for the ancestors of the Rigvedic seers. Actually a sharp direct consideration of Kikkuli should suffice to invalidate such a presumption. Pusalker aptly remarks that "the words do not exhibit the changes which distinguish Irānian from the Indian forms, indicating that the words ...
... and even though systems were practised quite independently from each other. The experiences of Saint Teresa, those of Andal or of Mirabai are precisely the same in substance, however, differing in names, forms, or cultural colouring. It is a fact that they were not corresponding with one another or aware of each other's experiences and results as are modern scientists in different parts of the world.... far-reaching consequences not only for the domains that aim at the knowledge of the truth, but also for a possible change in the climate of the contemporary civilisation which suffers from various forms of crisis, some of which are related to conflicts of culture, conflicts of religions and conflicts relating to claims regarding truth. It is in this context that the subject of varieties of yogic ...
... a mediated creative process that reproduces here the perennial dynamics of representation that is the play (Lila) of Shakti and Shakta, the Tapas of Chit calling into Becoming the numberless names and forms of pure infinite Being, Sat, and giving these reality in Space and Time through the agency of Supermind. Sri Aurobindo launches into an exploration of these creative dynamics and in the process... My bodily form from any natural thing. But such a form as Grecian goldsmiths make Of hammered gold and gold enamelling To keep a drowsy Emperor awake; Or set upon a golden bough to sing To lords and ladies of Byzantium Of what is past, or passing, or to come. 13 Savitri, P.109. Page 243 are sometimes given bold embodiment in form and, though... objects through a priori cognitive categories. As for Spirit, being by definition unconditioned, no such forms of cognitive understanding would find any foothold, leaving It entirely outside the realm of knowledge. Thus, the legitimate field of Philosophy, for Kant, was the study of the a priori forms of mental understanding as the only accessible grounds of human knowledge. Since these categories of ...
... they are multi-nuclear. The names that adorn the Renaissance are many, it had no single head; the men through whom the great French Revolution unrolled itself were many in number, that is to say, the chiefs, who represented each a face or phase of the surging movement. The cosmic spirit works itself out in the world and in human affairs in either of these forms: (1) as embodied in a single... illumined. That must be the natural and inevitable consummation of all progress and evolution. And that is the secret sense and justification of the Proletarian Revolution of today. Although, the many names and forms given to it by its violent partisans do not bring out or sufficiently honour the soul and spirit that informs it. This then is the pattern of cultural development as it proceeds... countries spread out as towering beacons or soaring peaks bathed in sunlight dominating the flat plains or darksome valleys of the usual normal periods. Take the Augustan Age itself which has given the name: it is a very crucial and one of the earlier outflowerings of the human genius on a considerable scale. We know of the appearance of individuals on the stage of life each with a special mission and ...
... reference: they are multinucleur. The names that adorn the Renaissance are many, it had no single head; the men through whom the great French Revolution unrolled itself were many in number, that is to say, the chiefs, who represented each a face or phase of the surging movement. The cosmic spirit works itself out in the world and in human affairs in either of these forms : (1) as embodied in a single... illumined. That must be the natural and inevitable consummation of all progress and evolution. And that is the secret sense and justification of the Proletarian Revolution of today. Although, the many names and forms given to it by its violent partisans do not bring out or sufficiently honour the soul and spirit that informs it. This then is the pattern of cultural development as it proceeds in extension... countries spread out as towering beacons or soaring peaks bathed in sunlight dominating the flat plains or darksome valleys of the usual normal periods. Take the Augustan Age itself which has given the name: it is a very crucial and one of the earlier outflowerings of the human genius on a considerable scale. We know of the appearance of individuals on the stage of life each with a special mission and ...
... however skillfully they may conceal themselves under mystic symbols, still we can hear and feel the secret of their heart that lies beyond names and forms: ...Above the Olympian hill I soar, Above the flight of Pegasean wing! The meaning, not the name I call – A poet is not bound by any clime and time. That does not mean he neglects them. He utilises the elements supplied by time and... eternally infinite, true for ever and everywhere. On the other hand, the kind of literature which is solely confined to time and space, the suggestiveness of which has been exhausted in a particular form and name, in which the universal spirit fails to move about freely, may at best be called a rural parochial literature and can never claim to be world-literature. (2) Two classes, two trends are... beyond all limitation. Mitra is union, harmony, beauty, bliss. Aryama signifies strength, power, dynamis. Page 42 In poetic genius too these three gods are at once present. Varuna forms the basis on which stand Mitra and Aryama – in the vast expanse of freedom, in the wide unbarred progress of the spiritual vision heaves up in surges the gracefully rhythmic dance of the forces. ...
... self-determination of the Infinite. But here on the spiritual plane when we attain to the Infinite and attain identity with it the world disappears, determinations are found to be substanceless name and forms having no reality, and the subject, the knower, also merges into the unqualified oneness of the Infinite, the Nirguna Brahman. On the other hand, when we approach the Infinite in His creative... instruments of knowledge and to fulfil them by uniting them with their corresponding higher terms. Thus the spiritual knowledge can be heightened into the supramental; the reason can be converted into a form of the self-luminous intuitional knowledge; and our physical senses too can be so converted as to the physical means of supramental knowledge. Page 179 ...
... means or support by which the mind, accustomed to run about from object to object, shall fix on one alone, and that one must be something which represents the idea of the Divine. It is usually a name or a form or a mantra by which the thought can be fixed in the sole knowledge or adoration of the Lord. By this concentration on the idea the Page 540 mind enters from the idea into its reality... and spiritual results which are pursued through more directly psychical and spiritual methods in other Yogas. The one mental aid which he conjoins with it, is the use of the mantra, sacred syllable, name or mystic formula which is of so much importance in the Indian systems of Yoga and common to them all. This secret of the power of the mantra, the six chakras and the Kundalini Shakti is one of the... make this mistake. It seeks for the key, finds it and is able to effect the release; for it takes account of the psychical or mental body behind of which the physical is a sort of reproduction in gross form, and is able to discover thereby secrets of the physical body Page 536 which do not appear to a purely physical enquiry. This mental or psychical body, which the soul keeps even after death ...
... Brahman. A Brahman-consciousness aware of real beings, forms and happenings would signify a truth of the Becoming, a spiritual and material reality of the universe, which the experience of the supreme Truth negates and nullifies and with which its sole existence is logically incompatible. Maya's creation is a presentation of beings, names, forms, happenings, things, impossible to accept as true, co... some way be real: moreover, the universe does not exist in a Void but stands because it is imposed on Brahman, it is based in a way on the one Reality; we ourselves in the Illusion attribute its forms, names, relations, happenings to the Brahman, become aware of all things as the Brahman, see the Reality through these unrealities. There is then a reality in Maya; it is at the same time real and unreal... part of the consciousness of Brahman but unreal because they are not part of Its being, or else Maya is Brahman's power of cosmic Imagination inherent in his eternal being creating out of nothing names, forms and happenings that are not in any way real. In that case Maya would be real, but her works entirely fictitious, pure imaginations: but can we affirm Imagination as the sole dynamic or creative ...
... writing says, "She was, She is, and She will be." Through yoga or concentration on the heart centre, you may discover Her, the eternal Presence whom the mind of men has given Many names and forms. 46 - 47 HOME continue ... am born, Your body's portion, In You I disappear like the exalted sprays Falling back into the Ocean in suspense. When I contemplate the endless sacred procession Of Your fugitive names and faces on the Cinerama of Time, Then, then only I vibrate and my life even so insignificant Glows and bums in ecstasy like a meteor in explosion. Glory to You, my Friend, Sweetheart... Meanness are very painful to Her. She likes sunshine and laughter. She said once, "My children, I want you to be really good, My children, I want you to be really happy." Has She any form now? She is a Presence. Our Guardian Angel resides in the heart of all living beings, In the mystic solar plexus. There in the Sanctuary of the soul, In the heart of the lotus, in the ...
... we are satisfied if we arrive at a modified and disciplined egoism not too shocking to our moral sense, not too brutally offensive to others. And to our partial self-discipline we give various names and forms; we habituate ourselves by practice to the sense of duty, to a firm fidelity to principle, a stoical fortitude or a religious resignation, a quiet or an ecstatic submission to God's will. But it... process and formed result what he perceives in his knowledge. This is the distinction made by the Sankhyas; and although it is not all the true truth, not in any way the highest truth either Page 98 of Purusha or of Prakriti, still it is a valid and indispensable practical knowledge in the lower hemisphere of existence. The individual soul or the conscious being in a form may identify... separated from the other, but rather a harmony of the inner and the outer life made one in fullness and transfigured into a play of something that is beyond them which Page 91 will create the form of a perfect living. A Yoga of works, a union with the Divine in our will and acts—and not only in knowledge and feeling—is then an indispensable, an inexpressibly important element of an integral Yoga ...
... ss to its own spirit, but to a lesser consciousness veiled in its own exceeding light and impenetrable forever." 42 In the supramental vision of the supreme reality, differentiations of names and forms, differentiations among individuals and differentiations between the individual and the universal and the transcendental do not contradict or abridge the overarching unity and the transcendental... to it as an illusion, the scheme of names and figures and movements falsely imposed on the sole reality of the Self-Existent; or even the sense of Self becomes inadequate. Both, knowledge and ignorance, disappear into sheer consciousness and consciousness is plunged into a trance of pure superconscient existence or even existence ends by becoming too limiting a name for that which abides solely forever... individual being in inconscience and its raising up the evolutionary forms of matter, life and mind is seen, when the higher knowledge arrives eventually, to be intentional. The individual slowly individualizes the forms that are evolved from the Inconscient by the process of evolution, and the intention is to manifest higher and higher forms of consciousness, including the Page 47 supramental ...
... certainty and firm intellectual basis. From Swami Dayananda, he received the clue to the linguistic secrets of the Rishis and the idea of the One Being with the Devas, expressing in numerous names and forms the many-sidedness of His unity. II According to the psychological theory, which Sri Aurobindo has presented in his "The Secret of the Veda ” and "Hymns to the Mystic Fire ” ,... hymns of the Veda possess, according to Sri Aurobindo, a finished metrical form, a constant subtlety and skill in the technique, great variations of style and poetical personality. They are not, he asserts, the works of rude, barbarous, and primitive craftsmen, but are the living breath of a supreme and conscious art, forming its creations in the puissant but well governed movement of a self-observing... without my knowing it, were spontaneously converging towards the ancient and now unfrequented paths followed by our forefathers. At this time there began to arise in my mind an arrangement of symbolic names attached to certain psychological experiences which had begun to regularise themselves; and among them there came the figures of three female energies, Ila, Saraswati, Sarama, representing severally ...
... been discovered, and the British Empire is for the moment proportionately stronger. Nevertheless, it may be asked, why should this distinction be made of the political and the real unit when name, kind and form are the same? It must be made because it is of the greatest utility to a true and profound political science and involves the most important consequences. When an empire like Page 305 ... to the necessity of organising itself from within or would crush out, dispirit or deprive of power, vitality and reality the more obstinate factors of disunion. In some cases even an entire change of name, culture and civilisation has been necessary, as well as a more or less profound modification of the race. Notably has this happened in the formation of French nationality. The ancient Gallic people... rule and Latin culture, the superimposition of a Teutonic ruling caste and finally the shock of the temporary and partial English conquest to found the unequalled unity of modern France. Yet though name, civilisation and all else seem to have changed, the French nation of today is still and has always remained the old Gallic nation with its Basque, Gaelic, Armorican and other ancient elements modified ...
... trait of a particular school of classical Indian philosophical inquiry is to indulge in the process of an ever-insistent negation, neti neti ('not this', 'not this') and thus pass beyond all names and forms, n ā ma-r ū pa. 18.The reader may refer in this connection to the very interesting account of Prajapati-lndra-Virochana Samvad in the Chhandogya Upanishad, VIII. 7-12. Page 128... was meant an intuitive apprehension of truth, and the attitude involved was receptive or contemplative! Intellectus was the name given to this faculty in the Middle Ages. Understanding, on the other hand, was always a practical or constructive activity, and ratio its name..." 20 We may note too in this connection that the Indian term for philosophy is dar ś ana, 'Vision', and the Indian... against this image-maker, as one bewares of a jeweller..." {The Story of Philosophy, p. 463.) Page 131 in sometimes some striking names and labels and build their word-structure around these self-justifying entities. And these names, in their turn, become gradually ossified, gather some 'unsubstantial substance' around them, and generally end in gaining some ill-got 'thingness' ...
... on of their person and nature and created their own future from this plane. And "They waited for the adventure of new life" It is the persistent personality of the Spirit that assumes various names and forms and passes through a series of births. When it is born in life on earth, it "...learns by experience what the spirit knew, Till it can see its truth alive and God." Page 223 ... conscient animal existence in which the being could not understand nor change either itself or its surroundings "This was the first means of our slow ascent". It is this mind which devises "...the forms of an ignorant life, That sees the empiric fact as settled law, Labours for the hour and not for eternity". It is the faculty of ordinary reasoning practical mind which man uses... shoreless sea." The knowledge that man has to acquire is not to be acquired from outside. It is already there within us "hid behind our minds". It has in fact fallen asleep and "To evoke, to give it form is Nature's task". This cannot be done hastily because the whole world-ignorance is to be liquidated and "Only a slow advance the earth can bear". At the beginning, this mind considers its ignorance ...
... or meaning in these Indian religious forms. It has been well said that they are rhythms of the spirit; but one who misses the spirit must necessarily miss too the connection of the spirit and the rhythm. The gods of this worship are, as every Indian knows, potent names, divine forms, dynamic personalities, living aspects of the one Infinite. Each Godhead is a form or derivation or dependent power of... sense or the old fantastic illusion. A blank and tepid Theism remained or a rationalised Christianity without either the name of Christ or his presence. Or why should that even be allowed by the critical light of the intelligence? A Reason or Power, called God for want of a better name, represented by the moral and physical Law in the material universe, is quite sufficient for any rational mind, Page... people have always gravitated towards the form rather than the substance and towards the letter rather than the spirit. One would have supposed that this kind of gravitation is a fairly universal feature of the human mind, not only in religion, but in society, politics, art, literature, even in science. In every conceivable human activity a cult of the form and forgetfulness of the spirit, a turn towards ...
... wise have always been unwilling to limit man's avenues towards God; they would not shut against his entry even the narrowest portal, the lowest and darkest postern, the humblest wicket-gate. Any name, any form, any symbol, any offering has been held to be sufficient if there is the consecration along with it; for the Divine knows himself in the heart of the seeker and accepts the sacrifice. But still... of the mind and the full assent of the nature to the thing towards which it turns. There may at first be only a vivid intellectual interest, a forcible attraction towards the idea and some imperfect form of practice. Or perhaps there is an effort not favoured by the whole nature, a decision or a turn imposed by an intellectual influence or dictated by personal affection and admiration for someone who... impulse and desire. Even the body has to submit to a mutation and be no longer the clamorous animal or the impeding clod it now is, but become instead a conscious servant and radiant instrument and living form of the spirit. The difficulty of the task has led naturally to the pursuit of easy and trenchant solutions; it has generated and fixed deeply the tendency of religions and of schools of Yoga to separate ...
... before him and restoring its true form, so he evades this objection. At the same time, despite Buddha's idea that belief in soul fetters man, Buddhists are in some way compelled to believe something like it. Evans-Wentz writes: "But the impersonal consciousness-principle is not to be in any way identified with the personality represented by a name, a bodily form, or a sangsāric mind; these are... is called "impersonal"—but evidently here impersonal is used as opposed to the thing dependent on name, body and form, which is called personality. Europeans especially, but also people without philosophic ideas would easily mistake this outward personality for the soul and then they would deny the name of soul to the unborn and endless entity. Do they then consider it as spirit or self— ātman ? But... one's trying to direct [or shape] them. If one do no more than merely to recognize them as soon as they arise, and persist in so doing, they will come to be realized [or to dawn] in their true [or void] form through not being abandoned." 4 "The Clear Light ... symbolizes the unconditioned pure Nirvāṇic Consciousness, the transcendent, Supramundane Consciousness of a Fully Awakened One. It is a ...
... hallucination; the world and all its names and forms— idam sarvam —all are, indeed, the indivisible and all-pervading Brahman... "Brahmaivedam viśvamidam varistam”— the supreme Brahman and no other is all this world. And yet it is no panthesim that the Upanishads preach; for though Brahman is viśvātmā, the Soul of the cosmos, and viśvarūpah. He who has assumed the form of the cosmos. He is yet the... it contains, realising it by a sort of apprehending consciousness, following it, occupying and inhabiting its works, seeming to distribute itself in. its forms." ² There is here a multiple concentration and a creation of countless soul-forms, but all within the fundamental unity and harmony of the One. The original unity is manifestly and effectively modified, but there is yet no division or essential... highest realisation possible in each. Third, he conquered and converted ; the most representative Indian of the times, a brilliant product of Western culture, Vivekananda—Narendranath Dutt as he was then named—and moulded him into his; chief instrument for the accomplishment of his mission. Fourth, he heralded the coming synthesis in spirituality and foreshadowed something of its outline in his life and teachings ...
... The One Godhead manifests himself in the form of his qualities in various names and godheads. The God of divine love of the Vaishnava, the God of divine power of the Shakta appear as two different godheads; but in truth they are the one infinite Deity in different figures. 2 One may Page 194 approach the Supreme through any of these names and forms, with knowledge or in ignorance; for through... polytheism of ancient Europe; for here the worshipper of many gods still knows that all his divinities are forms, names, personalities and powers of the One; his gods proceed from the one Purusha, his goddesses are energies of the one divine Force. Those ways of Indian cult which most resemble a popular form of Theism, are still something more; for they do not exclude, but admit the many aspects of God. Indian... asks for some scaffolding of dogma, worship, image, sign, form, symbol, some indulgence and permission of mixed half-natural motive on which he can stand while he builds up in him the temple of the spirit. Only when the temple is completed, can the supports be removed, the scaffolding disappear. The religious culture which now goes by the name of Hinduism not only fulfilled this purpose, but, unlike ...
... problematic, the hazardous, the nisus -natural is ever latent. The experience, in its general character and at its common pitch, is well summed up by Sri Aurobindo: "It is aware of names and forms, it is aware of movement; but this movement does not seem to proceed from the Self, but to go on by some inherent power of its own and only to be reflected in the Self. In other words, the... or dynamic. Both the sides are real and all that the self-creative or dynamic does is to bring out in form and movement what the essential contains in substance and status. Since Shankara's essential Spirit or Self does not contain in substance and status what exists phenomenally as form and movement, Sri Aurobindo considers it an experience partial with regard not only to the full Reality's... there will be no solidity of anything created, only a constant whirl without any formation: status of being, form of being are necessary to kinesis of being. Even if energy be the primal reality, as it seems to be in the material world, still it has to create status of itself, lasting forms, duration of beings in order to have a support for its action: the status may be temporary, it may be only ...
... responsive to these. True, there are contrary voices. But as one swallow does not Page 105 make a summer, even so, many such voices cannot perpetuate the past. The name, even the form of Imperialism is there, but the substance of it is how much changed, if one goes behind! The British Empire, as it stands today, is composed of three strands, we may say: the first, the front... us. When such great occasions – golden opportunities they are called – come, they come with their own norms, and then Page 99 it is foolish to force upon them the narrow strait-jacket forms fabricated by our old habits and preconceived notions. We talk even today of British Imperialism, of the Shylock nature of the white coloniser and exploiter – A stony adversary, an inhuman... n, world and society gradually divided into two camps: on one side, the industrialists and on the other the agriculturists, or, in a general way, the possessors of raw materials. The Imperialists formed the first group, while the latter, dominated by these, belonged to the Colonies. The "backward" countries and people who could not take to industry, but continued the old system became a helpless prey ...
... easily responsive to these. True, there are contrary voices. But as one swallow does not make a summer, even so, many Page 70 such voices cannot perpetuate the past. The name, even the form of Imperialism is there, but the substance of it is how much changed, if one goes behind! The. British Empire, as it stands today, is composed of three strands, we may say: the first, the front... and circumstances that face us. When such great occasions-golden opportunities they are called—come, they come with their own norms, and then it is foolish to force upon them the narrow strait-jacket forms fabricated by our old habits and preconceived notions. We talk even today of British Imperialism, of the Shylock nature of the white coloniser and exploiter— A stony adversary... on, world and society gradually divided into two camps: on one side, the industrialists and on the other the agriculturists, or, in a general way, the possessors of raw materials. The Imperialists formed the first group, while the latter, dominated by these, belonged to the Page 61 Colonies. The "backward" countries and people who could not take to industry, but continued the old system ...
... something projected by the Self or Atman, which supports on each plane the formation of the personalities on that plane, but the Purusha is not a Page 108 personality and it has no name or form. But it is best for you not to speculate too much about these subtle things at present; you have not sufficient experience to grasp correctly the complexity of the truth. The one thing you are concerned... there even before the human began. The Form of the Psychic Being Formed souls enter only into formed organisms—in the protoplasm etc. it is only the spark of the Divine that is there, not the formed soul. As there is in us a mind which one does not see in form but is aware of and as there is at the same time a mental being which one can see in form, so there is a soul and a psychic being... limited by any form, but the psychic being puts out a form for its expression, just as the mental, vital and subtle physical Purushas do—that is to say, one can see or another person can see one's psychic being in such and such a form. But Page 119 this seeing is of two kinds—there is the standing characteristic form taken by this being in this life and there are symbolic forms, such as when ...
... holds; it has no possession of its future which is withheld from it in a great blank of ignorance; it has only a knowledge of its present changing from moment to moment in a helpless succession of names, forms, happenings, the march or flux of a cosmic kinesis which is too vast for its control or its comprehension. On the other hand, if real existence is a time-transcending eternity, the mind is still... thought, imagination, memory, will, self-sufficient, self-absorbed and therefore void of all action of the universe. That then becomes alone real to us and the rest a vain symbolising in non-existent forms—or forms corresponding to nothing truly existent—and therefore a dream. But this self-absorption is only Page 526 an act and resultant state of our consciousness, just as much as was the se... Chapter VIII Memory, Self-Consciousness and the Ignorance Some speak of the self-nature of things, others say that it is Time. Swetaswatara Upanishad. (VI. 1.) Two are the forms of Brahman, Time and the Timeless. Maitri Upanishad. (VI. 15.) Night was born and from Night the flowing ocean of being and on the ocean Time was born to whom is subjected every seeing ...
... front and no back and, remaining invisible, it can yet see though it doesn’t seem to have an eye. By its attributes and qualities, its descriptive and discriminative faculties, with several names and several forms is it known to us, even as in its manynesses it grows and expands in the sky. It is neither the knower nor the known, but only the knowledge; it has occupied the whole creation by being there... there is a description about a radiant tree in the World of Varuna; while the source of its rays is above, the rays emanating from it spread here down below. In the Thousand Names of Vishnu the Tree of Varuna is one of the names of Vishnu. Under this tree (Supalash Vriksha) Yama and our forefathers sat together to share a drink (X.135.1); two birds of beautiful plumage dwell on it (I.164.22); this is... cognise, and not just the trivial rounds of our daily life. Sankhya calls it the multifold wideness of the active Page 35 Prakriti and Vedanta the sprawling expanse of God’s Maya. Anugita names it Brahma Vriksha and Brahmavana or Brahmaranya. The way an imposing sky-embracing tree grows from a tiny seed, so appears out of the unmanifest Supreme Lord this tree in the nature of a visible creation ...
... (jagat-bhrānti) that is yet not altogether an illusion. Anyway, the only true Truth, the only abiding reality is the eternal and absolute pure Existence, for ever immutable, for ever void of names and forms, relations and happenings. There is no true becoming of this supreme Existence (Brahman). 1 These two extracts are taken from J. H. Bateson's article "Body (Buddhist attitude)"... moral perfection: A systematic undertaking of a disciplined physical culture is apt to develop certain parts of the mind and contribute to the building up of character. Many forms of sports and competitive games help to form and even necessitate the essential qualities of "courage, hardihood, energetic action and initiative or call for skill, steadiness of will or rapid decision and action, the... something purely subtle and spiritual to which Matter is in its nature repugnant and by which it is felt as an obstacle or as a shackle binding the Spirit; it takes up Matter as a form of the Spirit though now a form which conceals, and turns it into a revealing instrument, it does not cast away the energies of Matter, its capacities, its methods; it brings out their hidden possibilities, uplifts ...
... We have to judge, first, by the presence or absence of the essential and indefinable self of Kalidasa which we find apparent in all his indubitable work, however various the form or subject, and after that on those nameable characteristics which are the grain and fibre of his genius and least imitable by others. In the absence of external evidence, which is in itself of little value unless received... with the express object of describing Nature. It is precisely similar in its aim to a well-known eighteenth-century Page 177 failure in the same direction—Thomson's Seasons. The names tally, the forms correspond, both poems adopting the plan of devoting a canto to each season, and the method so far agrees that the poets have attempted to depict each season in its principal peculiarities... ready gift for seizing one aspect of truth out of many and crystallizing error into the form of a proverb, has exalted the poet into a splendid freak of Nature exempt from the general law. If a man without the inborn oratorical fire may be trained into a good speaker or another without the master's inspiration of form and colour Page 175 work out for himself a blameless technique, so too may ...
... contain all possible feature; it must be unconnected with the play of the worlds in order that Chit may play upon Sat with perfect freedom and put forth into the worlds without limitation whatever name, form or being the Lord commands Her to put forth; it must be inactive in order that there may be illimitable possibilities for Her action. For Atman is the foundation and continent of our worlds and if... vital consciousness. Then in man discriminative reason takes the lead, for discriminative reason is the shadow of the vijnanam, the link between the animal and the god and it is not till a fit body is formed for the works of reason that the spiritual evolution begins and the development of the higher states of consciousness is possible. Man is that fit body, sukritam eva, well indeed and beautifully made... the actual tread of these infinite heavens, we can experience them indirectly and as conditioned by our existence on these lower levels, therefore some idea of them, not altogether inadequate, may be formed by those of us who have a touch of the ideal faculty. ...
... each other and systems practised quite independently from each other. The experiences of the mediaeval European bhakta or mystic are precisely the same in substance, however differing in names, forms, religious colouring, etc., as those of the mediaeval Indian bhakta or mystic - yet these people were not corresponding with one another or aware of each other's experiences and results... might be called a spiritually substantial or concrete consciousness of stillness and silence, then the awareness of some sole and supreme Reality in whose presence things existed only as forms but forms not at all substantial or real or concrete; but this was all apparent to a spiritual perception and essential and impersonal sense and there was not the least concept or idea of reality or... hushed or rather entirely absent in the absolute stillness. These things were known directly through the pure consciousness and not through the mind, so there was no need of concepts or words or names. At the same time this fundamental character of spiritual experience is not absolutely limitative; it can do without thought, but it can do with thought also. 7 A second characteristic ...
... something which does not see, does not know, but which cries out, oh! which cries out as if from the depths of time like someone immured alive. And then it collapses. Everything collapses: my names, my forms, my life, my lives and all the gestures, the millions of gestures, the faces, the memories, the hopes and all that one seeks and all that one wants—what else could I want? For a million years I... had passed the second portal, they had entered the room with chemical baths, the immense, white-tiled creosote pit; they had left behind their impurities, abandoned their hopes, their despairs, their names, their ages, their times; they went two-by-two in silence, bereft of hate, of fear, of surprise even, under the fiery sprays, the icy sprays, under the fierce white light of a frightful ceremony; they... also, a vibration which coagulated all that; a kind of memory of all memories, a note of all notes, a something which had inhabited all the adventures, all the stories, vibrated identically in all the forms, all the faces, all the colours of the good, the bad—yes, like a similar music, my music, here and there, in a black skin or white, in lost times, in times retrieved; a same story of the story which ...
... vision and therefore of shapes and forms. When one reaches the horizons of manifestation, standing on the dividing line of separation between manifestation and non-manifestation, one seems to discover that sight and form cannot cross the line and one is left with a pure perception alone and if this ends the whole nāmarūpatmakaṃjagat, the world of names and forms, vanishes into nothingness. ... question of whether the Supreme possesses a Supreme Form of his own and, if yes, whether this Form can at all be the object of any sight whatsoever. On Form and Sight The very first point we have to carefully note is that "not only are the properties of form, the most obvious such as colour, light, etc., merely operations of Force, but form itself is only an operation of Force. This Force... Here vision fled back from the sight alarmed. 122 But even if it is not an "imaged form", some form there must be in every act of vision and sight. Indeed, there are, as we have hinted before, forms and forms of an ever ascending order reaching up to the extreme border of manifestation. For forms are manifestations in 115 Essays Divine and Human, C WS A, Vol. 12, p. 188. 116 ...
... is an original and all-originating illusion; it imposes names, figures, happenings that are pure inventions on a Reality in which there never were and never will be any happenings, names or figures. The analogy of mental hallucination would only be applicable if we admit a Brahman without names, forms or relations and a world of names, forms and relations as equal realities imposed one upon the other... mistranslated into a system of symbol-figures, for that could only be if this Existence had some determinate contents or some unmanifested truths of its being which could be transcribed into the forms or names given to them by our consciousness: a pure Indeterminable cannot be rendered by a transcript, a multitude of representative differentiae, a crowd of symbols or images; for there is in it only a... strength in the formation or in the mind that forms it. Imaginations can create their own potentiality, especially if they are supported in the collective mind, and may in the long run draw on themselves the sanction of the cosmic Will. In fact all imaginations represent possibilities: some are able one day to actualise in some form, perhaps a very different form of actuality; more are condemned to sterility ...
... sensible forms of which only the subtle grasp of the inner consciousness can become aware. Name in its deeper sense is not the word by which we describe the object, but the total of power, quality, character of the reality which a form of things embodies and which we try to sum up by a designating sound, a knowable name, Nomen. Nomen in this sense, we might say, is Numen ; the secret Names of the... sum of possible forms in a finite universe. The formlessness is the character of the spiritual essence, the spirit-substance of the Reality; all finite realities are powers, forms, self-shapings of that substance: the Divine is formless and nameless, but by that very reason capable of manifesting all possible names and shapes of being. Forms are manifestations, not arbitrary inventions out of nothing;... the Gods are their power, quality, character of being caught up by the consciousness and made conceivable. The Infinite is nameless, but in that namelessness all possible names, Numens of the gods, the names and forms of all realities, are already envisaged and prefigured, because they are there latent and inherent in the All-Existence. It becomes clear from these considerations that the coexistence ...
... Christianity Europeans have followed its mystic disciplines which were one in essence with those of Asia, however much they may have differed in forms, names and symbols. Page 36 If the question be of Indian Yoga itself in its own characteristic forms, here too the supposed inability is contradicted by experience. In early times Greeks and Scythians from the West as well as Chinese and Japanese... why there should be any such unbridgeable gulf; for there is no essential difference between spiritual life in the East and spiritual life in the West,—what difference there is has always been of names, forms and symbols or else of the emphasis laid on one special aim or another or on one side or another of psychological experience. Even here differences are often alleged which do not exist or else are... Transcendent and neglected the Immanent Divinity while Christianity gave due place to both Aspects; but, in matter of fact, Indian spirituality, even if it laid the final stress on the Highest beyond form and name, yet gave ample recognition and place to the Divine immanent in the world and the Divine immanent in the human being. Indian spirituality has, it is true, a wider and more minute knowledge behind ...
... Dayananda has given the clue to the linguistic secret of the Rishis and re-emphasised one central idea of the Vedic religion, the idea of the One Being with the Devas expressing in numerous names and forms the many-sidedness of His unity."² Psychological Theory of the Vedic Interpretation The psychological theory of Sri Aurobindo has been explained and illustrated in two volumes, 'The... elements or Mind out of living form, unless we accept the Vedantic solution that Life is already involved in Matter and Mind in Life because in essence Matter is a form of veiled Life, Life a form of veiled Consciousness. And then there seems to be little objection to a farther step in the series and the admission that mental consciousness may itself be only a form and a veil of higher states which... impulse by which Nature is seeking to evolve beyond Mind, and appears to be as natural, true and just as the impulse towards Life which she has planted in certain forms of Matter or the impulse towards Mind which she has planted in certain forms of Life. As there, so here, the impulse exists more or less obscurely in her different vessels with an ever- ascending series in the power of its will-to-be; ...
... deterred by dogmatism. He is free to test on the anvil of reason and experience all Page 48 affirmations arid all negations. Henceforth, he is no more a seeker of shadows, appearances, names or forms, but a seeker of the real, the boundless, the infinite. The journey of the good pupil is difficult and there are tests on the way that he must pass in order to enter new gates of progress... striving implies a rigorous pursuit of international understanding and cooperation. In the field of education, this implies an international dimension and a global perspective at all levels and in all its forms. It also implies understanding and respect for all peoples, their cultures, civilizations, values and ways of life, including domestic ethnic culture and cultures of other nations. At a deeper level... socialism and to aim at the synthesis of liberty, equality and fraternity. But what exactly should we mean by combining democracy and socialism? We should mean by democracy not any particular form of economic or political framework but the freedom of the individual to grow towards his self-perfection by means of self-determination. Similarly, we should mean by socialism not the deification ©f ...
... sadhaka should shun sectarianism, he should avoid the egoism and arrogance that cry "My God, my Incarnation, my Prophet, my Guru!" The sadhaka would be wise to see in his ista devatā all other names and forms of the Deity as well, to see in the one supreme Divine all the godheads and their avatāras and manifestations. And while he might gratefully receive whatever is vouchsafed by a human Guru, the... convergence towards unity and divergence towards multiplicity. Forms that were once alive are now dead; and as life changes, there is need also to renovate old forms by charging them with new life or to create altogether new forms. What a world we are living in - We are in an age, full of the throes of travail, when all forms of thought and activity that have in themselves any strong power... relation, communication and interplay with the others. There are in the Veda different formulations of the nature of the Gods: it is said they are all one Existence to which the sages give different names; yet each God is worshipped as if he by himself is that Existence, one who is all the other Gods together or contains them in his being.... 1 When the "descent of Krishna" thus actually ...
... enumerate. One may note as an example the significant Indian idea of the iṣṭa-devatā , the special name, form, idea of the Divinity which each man may choose for worship and communion and follow after according to the attraction in his nature and his capacity of spiritual intelligence. And each of the forms has its outer initial associations and suggestions for the worshipper, its appeal to the intelligence... which, always surviving, has coloured permanently the Indian mind and life. It has remained the same behind every change of forms and throughout all the ages of the civilisation it has renewed its effectiveness and held its field. This second side of the cultural effort took the form of an endeavour to cast the whole of life into a religious mould; it multiplied means and devices which by their insistent... evolution was linked on by a process of pervading intimate connection to that general culture of the life of the human being and his powers which must be the first care of every civilisation worth the name. The most delicate and difficult part of this task of human development is concerned with the thinking being of man, his mind of reason and knowledge. No ancient culture of which we have knowledge, ...
... much success. I was a good critic, but not a creator. In England. You would not know my name. The same thing, the curiosity of my intelligence; I had a mind that liked to inquire into the future of humanity and I had advanced views on the matter. No, you can help yourself much better. It is an excellent form, very effective, that is if you want to wake people up and make them think.. I am certain... the narrowness of theirs and be sufficiently indulgent to their littleness. That is why there is the discord. There is a great deal of ignorance in that idea. Kutthumi and Maurya are merely names and forms, true only as a psychic symbol or an instrumental representation, of the two main powers that are behind them, one governing their thought, the other influencing their action. In Madame Blavatsky... which the name of Puranic has been given. The present Puranas are very late creations with many ancient things imbedded in them and mixed with much of a recent creation. No, but the traditions they contain are often older than the extant Veda. I could hardly say. There is much that has survived from old civilisations that have perished, but of course in a changed form. One would have to ...
... things in these myriad forms of man & bird & beast, tree & earth & stone which my mind regards as outside me & other than myself. In the name of myself God inhabits this form of my being—but it is God that inhabits and the apparent "I" is but a centre of His personality & a knot in the infinite coilings of His active world existence. My ego is a creation of the Jagati in a form of mind; my Self stands... seems to be other than God or Spirit, what seems is only a name and a form or, to keep to the aspect of the truth here envisaged, is only movement of Nature, jagat, which God has manifested in Himself for the purpose of various enjoyment in various mansions,—it is an image, a mask, a shape or eidolon created in the divine movement, formed by the divine self-awareness, instrumentalised by the divine... —outside it as continent, outside it as transcendent. The omnipresent Inhabitant of the world is equally its all-embracing continent. If form is the vessel in which Spirit dwells, Spirit is the sphere in which form exists & moves. But, essentially, It transcends form and formation, movement and relation, & even while It is inhabitant & continent, stands apart from what It inhabits and contains, self-existent ...
... infinite meanings beyond the finite intellectual meaning the word carries." "Poetical speech is the spiritual excitement of a rhythmic voyage of self-discovery among the magic islands of form and name in these inner and outer worlds." 'The aim of poetry, as of all true art, is neither a photographic or otherwise realistic imitation of Nature, nor a romantic furbishing and painting or idealistic... be shunned; for it is inconsistent with the integrity of the divine realisation. "On the contrary, the sadhaka of the integral Yoga will not be satisfied until he has included all other names and forms of Deity in his own conception, seen his own Ishta Devata in all others, unified all Avatars in the unity of Him who descends in the Avatar, welded the truth in all teachings into the harmony... but a sort of suppressed burning glow, no similes, but images which have been fused inseparably _____________________ ' Sethna was given by Gurudev the name of "Amal Kiran" which means "The Clear Ray". I have reverted to his original name as he is better known outside as K. D. Sethna. Page 285 into the substance of the thought and feeling — the thought perfectly developed, not ...
... curiously linked to the Impressionists’ explosion of color—as if all were not closely bound together! One and the same seed is sown at a given time, and it bursts open everywhere under different names, forms or faces. And now it was as if She were at the crossroads of evolution with Theon, perhaps facing an old resurrection of Atlanteans—who would secretly walk their path right up to Hitler—and a totally... the world of rhythms that form great musical waves, as it were, and then all the way up, suddenly, along came a sound ... but so complete, so full! As if something exploded ...I don’t know what, much more resounding than an orchestra— something exploding. It was overwhelming!... Great, blue notes. 6 She had touched the origin of music, perhaps the source of all form. The sound must be captured... But what struck her most, the key She was seeking, was the key to the "sieve” we were talking about. Whenever one tried to bring “that” down into Matter—this sound, vibration, harmony (whatever the name), this something that would finally alter the lower layers of determinism, it was like water disappearing into sand 9 and it came out all diluted, fragmented, distorted, without any apparent real ...
... × ‘The experiences of the mediaeval European bhakta or mystic are precisely the same in substance, however differing in names, forms, religious colouring, etc., as those of the mediaeval Indian bhakta or mystic — yet these people were not corresponding with one another or aware of each other’s experiences and results … That... When they have touched the Thing, it is for all of them the same thing. The proof that they have touched That is precisely the fact that it is the same for everybody … And to That you can give the names you like, it does not matter.’ 8 By way of illustration: ‘Seek ye first the kingdom of God, and his righteousness,’ said Christ, ‘and all these things shall be added unto you.’ So is to know... are also the main pillars of Sufism and of the traditional Yogas. 91 All this allows us to conclude that yoga has indeed been very well known in the West, albeit in another garb or under other names, long before various schools of Eastern spirituality induced its conscious revival in the course of the present century. The need for a direct individual contact with the Godhead, or with the true Self ...
... apart from each other and systems practised quite independently from each other. The experiences of the mediaeval European bhakta or mystic are precisely the same in substance, however differing in names, forms, religious colouring etc., as those of the mediaeval Indian bhakta or mystic—yet these people were not corresponding with one another or aware of each other's experiences and results as are modern... something new. Russia and Asia are now going through the same materialistic wave. These waves come because of a certain necessity in human development—to destroy the bondage of old forms and leave a free field for new truth and new forms of truth and action in life as well as of what is behind life. You ask me whether you have to give up your predilection for testing before accepting and to accept everything... farther back—for how do the cosmic rays come into existence? But it is a fact that Agni is the basis of forms as the Sankhya pointed out long ago, i.e. the fiery principle in its three powers radiant, electric and gaseous (the Vedic trinity of Agni) is the agent in producing liquid and solid forms of what is called matter. Page 386 Obviously a layman can't do these things, unless he has ...
... Parabrahman, that is, in our indivisible, universal self-existence. It is there, but not yet expressed, not vyakta. Then it exists in pure Chit, which is the womb of things as an idea of form, name and quality. It has name, form and quality in the Karana or Mahat, the causal, typal and ideal state of consciousness. Then it gets the possibility of change, development or modification in the Sukshma, the subtle... senses or what agrees with his sensory perceptions. Now what does the Yogin do? He simply puts himself into relation with the thing itself. Not with its form, name or quality, but with itself. He may never have seen the form, heard the name or had experience of the quality, but still he can know the thing. Because it is the thing itself and it is in himself and one with himself, that is in the ... second and the upper layer is that of emotion. The emotions are the acts of Will sent down into the Chitta and there assuming the form of impulses. There are three divisions, thoughtimpulses, impulses of feeling, and impulses of action. The first are called by various names, instincts, inspirations, insights, intuitions etc. They are really messages sent down by the Jiva from the Sahasradala into the ...
... difficult for them to even enter the forest. Page 60 Even though it was extremely pleasant, it was devoid of human habitation, like the residences of the demons. A terrible demon named Dhenukāsura, whose form was like that of an ass, and who had a gigantic body, lived in that forest. This demon, was always surrounded by many female asses. This demon, Dhenukāsura, always guarded the forest... yours was born in the house of Vasudeva; hence the wise who know this truth will duly designate him as the glorious Vāsudeva (son of Vasudeva). (17) There are numerous Page 90 names and forms of your son, conforming to his excellences and actions. I alone know them. (18) The delight of the cowherds, nay, of the entire Gokula, this boy will bring you happiness. By his help you will easily... serpent said: 12. "I was a Vidyādhara named Sudarśana, noted Page 119 for my wealth and beauty, and I could travel anywhere I pleased in my aerial car. 13. Proud of my beauty, I once ridiculed some deformed sages, born in the line of the sage Ahgirās. My evil nature called forth from those Rishis a curse by which I was condemned to have this form of a snake. 14. The curse of these merciful ...
... of the past____ We have to face the future's offer of death as well as its offer of life, and it need not alarm us, for it is by constant death to our old names and forms that we shall live most vitally in greater and newer forms and names. Go on we must; for if we do not, Time itself will force us forward in spite of our fancied immobility. And this is the most pitiable and dangerous movement of... Pundit masquerade under the name of the Brahmin, the aristocrat and feudal baron under the name of the Kshatriya, the trader and money-getter under the name of the Vaishya, the half-fed labourer and economic serf under the name of the Shudra. When the economic basis also breaks down, then the unclean and diseased decrepitude of the old system has begun; it has become a name, a shell, a sham and must... scholars. Such a foolish exchange of servitude can receive the assent of no self-respecting mind. Let us break our chains, venerable as they are, but let it be in order to be free,—in the name of truth, not in the name of Europe. It would be a poor bargain to exchange our old Indian illuminations, however dark they may have grown to us, for a derivative European enlightenment or replace the superstitions ...
... operations in subtle matter the forms consciousness assumed were freer and more rapid, but more volatile, elastic & swiftly mutable, as are the motions and acts of a man in a dreaming state compared to the activities of his waking condition. To consciousness acting on gross matter they gave therefore the name of the Waking State, to consciousness acting on subtle matter the name of the Dream State. In causal... of all fluid forms and activities, and in its comparative fixity life-development finds its first possibility of a sufficiently stable medium. All life is gathered out of "the waters" and depends on the fluid principle within it for its very sustenance. Water as the most typical fluid, half-volatile, half-fixed, perceptible by sound, contact, form and taste, has given a symbolical name to the fourth... most refined & least palpable condition, to which the name of causal matter may be given,—the material seed state, single and elemental in its nature, from which the material universe is evolved. With the evolution of the Dream-State matter also evolves from the causal into the subtle, a condition compound, divisible and capable of definite form but too fine to be perceived by ordinary physical senses ...
... × This was the first time Aurobindo Akroyd Ghose took on the name ‘Sri Aurobindo,’ though still accompanied by ‘Ghose.’ From now on we will use the name ‘Sri Aurobindo,’ except in quotations which mention his name in another form. × See Chapter 4... with others, or to let the group be formed naturally and spontaneously, not preventing it from being formed, allowing it to form by itself, and starting all together on the path. Well, the decision was not at all a mental choice, it came spontaneously. The circumstances were such that no choice was required. I mean, quite naturally, spontaneously, the group was formed in such a way that it became an imperious... front-page of the Arya, the journal heralding the New Age, these three names are printed side by side: Sri Aurobindo Ghose and Paul and Mirra Richard. 91 Of the four candidates for the one seat in the House of Representatives in Paris, Paul Richard came a poor last with a ridiculously small number of votes to his name – in every polling station less than ten, while the winner, Paul Bluysen ...
... Such a form, such a harmony, such a hold, life would presumably possess in a world where it was the dominant factor, mind in a world similarly subject to its sovereignty. The Veda supposes such worlds to exist; it perceives several births, dwelling places, kingdoms, jana, kshitayah, rajansi,—to the kingdom of matter it gives the name of Bhu, to the kingdom of Life or Life-Consciousness the name of Bhuvar... sensations; it is not the Purusha but our parts of Nature or parts of Prakriti. The soul or Purusha enjoys these relations because it identifies itself with the activities of Nature working in a special name & form & regards all her other workings from that centre of special consciousness; but since that nature, subject to the universal mechanism and a part of it, is anish, not lord, the soul in mind identifying... tree in the seed is not admitted by us because it is not there in realised form and to our erroneous notions realised form is alone reality. But realised form is only the material appearance of a truer reality which is not shaped in matter but only in consciousness: the oak tree is in the seed not in form but in being; for the form is only a circumstance of being and it is contained & latent in the being ...
... resolves best into "Kapisthali" which in Pānini (IV.1.42) can be an alternative form to "Kapistalā" (VIII.3.91), a place-name - or into his "Kapishthala" (VIII.3.91), a family-name from perhaps the name of a sage, giving rise to the forms (II.4.69) "Kapishthalāh" and "Kapishthalayah", the descendants of Kapishthala. A curious fact noted by Agrawala 3 is that Pānini (IV.3.107) mentions the Kathas as northern... Buddha' s time used to call it Maga, a name doubtless derived from Magadha. And we hear even of a "Maga raja" from the Satitkicca J ā taka. 7 The exact form "Maka" is a constituent of the Indian name "Sivarnaka" which occurs in an Arnrāvatī inscription . 8 "Alikasudara" as a Non-Greek Name What about "Alikasudara"? About the names "Alexander" and "Alexandria", S.N. Majumdar... mer reports: "The name Wašu is not found noticed in the work of Emile Benveniste, Titles and Proper Names in Ancient Irān 3 (Paris, Klincksheck, 1966). One encounters in Nabatean, in the inscriptions called Sinaitic, the proper name W'ŠW (CIS, II, 2136, 2315) and also 'WŠW (ibid., 325); one supposes generally that these forms are incorrect for 'WŠW 'Ušu', a proper name extremely frequent ...
... good pupil is not deterred by dogmatism. He is free to test on the anvil of reason and experience all affirmations and all negations. Henceforth, he is no more a seeker of shadows, appearances, names or forms, but a seeker of the real, the boundless, the infinite. The journey of the good pupil is difficult and there are tests on the way that he must pass in order to enter new gates of progress... aesthetics education must hence also form part of the curriculum in education in human values and life skills. Further, the art and culture are also considered as life skills because they enrich lives of individuals. In this course, an effort would be made to develop appreciation for various forms of Indian art and culture and also some practical skills in one or more forms of art and culture. The module... Engels') thesis is socialism where all are equal; from the standpoint of behaviourism, it is the highest form of civility in humans. Purpose of education is reaching that highest form of civility. In the religious philosophy too, Self-realization is the goal that leads to the same highest form of civility. Hence, in the ultimate analysis, the atheists and the non-atheists can find their meeting ground ...
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