... is that of the Gita and some other Vedantic schools the Para Shakti and the Maya are also Brahman. Unity and Multiplicity are aspects of the Brahman, just as are Personality and Impersonality, Nirguna and Saguna. * "This central being has two forms - above, it is Jivatman...below, it is the psychic being..." (P. 15) (a)Is it meant that the Jivatman and the psychic being are different ...
... the bliss of the Spirit or as it is called in the Upanishads, the bliss of the Brahman. That is the central idea in the explanation of the universe put forward in The Life Divine . 3) Nirguna and Saguna. In a realistic Adwaita there is no need to regard the Saguna as a creation from the Nirguna or even secondary or subordinate to it: both are equal aspects of the one Reality, its position ...
... bliss of the Spirit or, as it is called in the Upanishads, the bliss of the Brahman. That is the central idea in the explanation of the universe put forward in the Life Divine. 3. Nirguna and Saguna In a realistic Adwaita there is no need to regard the Saguna as a creation from the Nirguna or even secondary or subordinate to it; both are equal aspects of the one Reality, its ...
... such division; it arrives at a different kind of absoluteness in its vision of the unity. It finds the same oneness in the Unmanifest and the Manifest, in the Impersonal and the Personal, in Nirguna and Saguna, in the infinite depths of the universal silence and the infinite largeness of the universal action. It finds the same absolute oneness in the Purusha and the Prakriti; in the divine Presence ...
... and some other Vedantic schools the Para Shakti and the Many are also Brahman. Unity and Multiplicity are aspects of Page 129 the Brahman, just as are Personality and Impersonality, Nirguna and Saguna. 18 March 1936 " ... if the mental is strongly developed, then the mental being can remain [when the body is dissolved]; so also can the vital, provided they are organised by and centred ...
... Forms, Powers, Personalities and Appearances of the Mother The Mother with Letters on the Mother Nirguna and Saguna (Formless and with Form) My being rose higher and higher. I saw God's power of creation, and from there worlds, beings and gods were spreading out. Even God, through this power of creation, was getting expressed as different forms: Saguna ...
... experience, reaching higher and higher, stopping at none as the final, till I arrived at the Supermind. There I found the Truth indivisible and there everything takes its proper place. There Nirguna and Saguna, impersonality and personality, don't exist. They are all aspects of one Truth which cannot be divided. At the Overmind stage, knowledge begins to rush in upon you from all sides and you see ...
... higher and higher, stopping at none as final, till I arrived at the glimpses of the Supermind. There I found the Truth indivisible and there everything takes its proper place. There, Nirguna and Saguna – Impersonality and Personality don't exist. They are all aspects of One Truth which is indivisible. In the Overmind stage knowledge begins to rush in upon you from all sides and you see ...
... mean by the Cosmic Spirit the Impersonal Consciousness? SRI AUROBINDO: No, the Cosmic Spirit is a personality but not in our narrow sense. It is both dynamic and static, Saguna and Nirguna, the Nirguna supporting the Saguna. PURANI:You have said that the psychic being is also a personality. SRI AUROBINDO: Yes, there is the psychic Purusha. PURANI: Does the psychic being develop from birth ...
... God as Fate God as Providence Worship (Prayer & Praise) Purusha & Prakritih. III. Vidya & Avidya Salvation. Escape from Avidya. Knowledge, Love & Works. Nirguna & Saguna Brahman. Self-realisation in Virat. States of moksha (Hir[anyagarbha]). Laya (Prajna). Yoga. IV. I The Law of Karma. Sin & Virtue. Heaven & Hell. Salvation by... Kavih. Sacchidananda. The Sakshi. Isha in contemplation. Maheshwara. Ananda. The Seed State. Sleep. Hiranyagarbha. Manishi The Will in Buddhi God Manifold. The Saguna Brahman. The Qualities of God. The Dream State. Virat. Paribhu The Almighty. Mahat. The Self in creatures. God in Man (Avatars.) The Self ...
... Reality who is the source and container and master of all relations and determinations—Nirguna, Saguna. If we pursue the Nirguna into a farthest possible self-experience, we arrive at a supreme Absolute void of all relations and determinations, the ineffable first and last word of existence. If we enter through the Saguna into some ultimate possible of experience, we arrive at a divine Absolute, a personal... all determinations, and this dynamic essentiality manifests to us through the fundamental affirming positives in which the Absolute equally meets us; for it is the Self that becomes all things, the Saguna Brahman, the Eternal with infinite qualities, the One who is the Many, the infinite Person who is the source and foundation of all persons and personalities, the Lord of creation, the Word, the Master... this essential indeterminability of the Absolute that translates itself into our consciousness through the fundamental negating positives of our spiritual experience, the immobile immutable Self, the Nirguna Brahman, the Eternal without qualities, the pure featureless One Existence, the Impersonal, the Silence void of activities, the Non-being, the Ineffable and the Unknowable. On the other side it is ...
... explanation of the concentrated condition or status by which it becomes aware separately of one aspect of its being. There can then be a fundamental double status such as that of the Nirguna standing back from the Saguna and absorbed in its own purity and immobility, while the rest is held back behind a veil and not admitted within that special status. In the same way we could account for the status... others; for all such personal gods are only limited representations or names and divine personalities of the one Ishwara. Neither is this the Saguna Brahman active and possessed of qualities, for that is only one side of the being of the Ishwara; the Nirguna immobile and without qualities is another aspect of His existence. Ishwara is Brahman the Reality, Self, Spirit, revealed as possessor, enjoyer... spiritual negation, an indeterminable basing the Absolute's freedom from limitation by what is formulated in Time,—it must be the negative to the Time positive, in the same relation to it as the Nirguna to the Saguna. But, in fact, what we mean by the Timeless is a spiritual status of existence not subject to the time movement or to the successive or the relative time-experience of a past, present and future ...
... is needed. The contact with the Master of the Yoga is being constantly dulled & obscured by the siege of Ego in the environment, false suggestion & inferior vani. Realisation of Atman & Brahman Nirguna & Saguna is always available & at once returns in fullness when the mind turns in that direction, but the nitya smarana is not there, because, perhaps, the realisation of the Ishwara is not equally we... udasinata, perfect peace and ananda are possible; but Page 173 the thing the Yoga has set out to establish is the perfect harmony of Nivritti & Pravritti, of desirelessness & Lipsa, of Guna & Nirguna, complete Ananda, Tapas, Knowledge, Love, Power & Infinite Egoless Being, consummating in the full and vehement flow of the Pravritti. By the fulfilment or failure of this harmony the Yoga stands or ...
... Reality who is the source and container and master of all relations and determinations — Nirguna, Saguna. If we pursue the Nirguna into a farthest possible self-experience, we arrive at a supreme Absolute void of all relations and determinations, the ineffable first and last word of existence. If we enter through the Saguna into some ultimate possible of experience, we arrive at a divine Absolute, a personal ...
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