... nothing but Brahman," that "the One Atman, who dwells in the hearts of all beings, has assumed all these multiple forms", and that "all these creatures have the one Existent as their source, the one Existent as their structure, and the one Existent as their foundation", this dialectical pseudo monism tortures and juggles with the scriptural texts to uphold its theory of the unreality of the world, the ...
... assertion: In thee are all the gods, O son of Force! So, then, there is reason to infer that Agni is really a seminal as well as an enveloping and omnicompetent Deity, a synonym almost for the One Existent in its drama of cosmic manifestation. Numberless, indeed, are the Vedic gods and goddesses, and they are more than mere names and symbols and attributes of the Supreme; rather are they substantial... Surya we arrive at that light of the supreme super-conscient in which even the intuitive knowledge of the truth of things based upon the total vision passes into the self-luminous self-vision of the one existent.... This is Surya's godliest form of all.... This is the Lord, the Purusha.. . 42 If Surya is invoked to bring about the necessary inner illumination, Agni is like-wise invoked to back ...
... apparent whole which is still a "part" and still mistaken for an entity. THE ONE EXISTENT Thus by the action of Surya we arrive at that light of the supreme superconscient in which even the intuitive knowledge of the truth of things based upon the total vision passes into the self-luminous self-vision of the one existent, one in all infinite complexities of a self-experience which never loses its ...
... The Brahman is the Unmoving, the Oneness of the Gods. "The Unmoving is born as the Vast in the seat of the Cow (Aditi), ... the vast, the mightiness of the Gods, the One" (III.55.1). It is the one Existent to whom the seers give different names, Indra, Matarishwan, Agni, (I.164.46). This Brahman, the one Existence, thus spoken of impersonally in the neuter, is also conceived as the Deva, the supreme ...
... t in which even the intuitive knowledge of the truth of things based upon the total and integral vision—so characteristic of the supramental sight—passes into self-luminous self-vision of the one Existent. This status of sight is referred to in the following verses from Sri Aurobindo's Savitri: Inspired by silence and the closed eyes' sight. 89 Watched by closed eyes, mute faces ...
... spoke of it as the Nothing that is All. Many of course have the positive experience of the Atman first, not as a void but as pure unrelated Existence like the Adwaitins (Shankara) or as the one Existent. 19 The experience of Nirvana, on which the theories of Nihilism and Illusionism are based, was for Sri Aurobindo only the beginning of his realisation. I cannot say there was ...
... Truth in their opposed aspects and embrace by the way of conflict their mutual Unity. Brahman is the Alpha and the Omega. Brahman is the One besides whom there is nothing else existent.” 11 That One Existent is the general experience of all mystics – those adventurers and experimenters and heroes of the spirit who had the courage to commit their lives to apparently intangible realities, and whose daring ...
... 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 seize, He whose name is a mighty splendour. We see again how close are the ...
... the Divine Delight? Was there not a physically drinkable wine as a symbol of the Wine of Immortality with which the aspiring soul was filled when it invoked, under the particular name of Soma, the one Existent to whom the seers give different names (I.164,46), the timeless Unknowable beyond the mind (I.170,1), the Unmoving and Infinite which is the single mightiness of the Gods (III.55,1), the transcendent ...
... the insistent demands of Matter, Life, Mind and Supermind in an integral harmony. In the affirmation of the Reality of the One without a second, it finds the origin of the many and all. In the One Existent, sat, it finds the sound basis for Conscious-Force (Chit) and also in their union the inalienable delight (ananda). If it finds the rational assurance that God exists not only on the basis ...
... that Reality. It is said: "The Unmoving is born as the Vast in the seat of the Cow (Aditi),....the vast, the mightiness of the gods, the One." 57 Rishi Dhirghatamas speaks of that Reality as "the one Existent to whom the seers give different names, Indra, Matarishwan, Agni". 58 That Reality is also conceived as a Deva, the supreme Godhead, the father of things; He is the Blissful One to whom ...
... Fact, self-luminous and imperishable, which comprehends multiplicity in oneness, was named variously in the early records of Indian knowledge. The Veda, the earliest record, described it as the 'One Existent which the Wise call by various names' (ekam sad, vipra bahudha vadanti)* The Upanishads, the later records, describe it sometimes as sat, the Pure Existent, and sometimes as asat, the Non-Existent ...
... may be afraid of the external aspect of life and of politics, but Dharma excludes nothing. Dharma is not enclosed and exhausted in the arcane, immutable Self. Self and not-self, all are from the one Existent, and it is only by embracing all this in its entirety that Dharma can be integral, infinite and free. That alone is Dharma which imparts to man this wholeness, infinity and freedom. We do not want ...
... His qualities and powers. Was this conception of Dayananda's an arbitrary conceit fetched out of his own too ingenious imagination? Not at all; it is the explicit statement of the Veda itself: "One existent, sages"—not the ignorant, mind you, but the seers, the men of knowledge,—"speak of in many ways, as Indra, as Yama, as Matariswan, as Agni." The Vedic Rishis ought surely to have known something ...
... bound or limited by it. All our concepts of Him are partial and relative; "He is named according to the pleasure of each." This is nothing more nor less than the truth proclaimed by the Vedas, "One existent the sages call by many names." Brahman is willing to be called Vishnu, and yet he is not willing, because he is also Brahma and Maheshwara and all the gods and the world and all principles and all ...
... His qualities and powers. Was this conception of Dayananda's an arbitrary conceit fetched out of his own too ingenious imagination? Not at all; it is the explicit statement of the Veda itself: "One existent, sages"—not the ignorant, mind you, but the seers, the men of knowledge,—"speak of in many ways, as Indra, as Yama, as Matarishwan, as Agni" [Rig-Veda, 1.164.46]. The Vedic Rishis ought surely ...
... when he spoke of it as the Nothing that is All. Many of course have the positive experience of the Atman first, not as a void but as pure unrelated Existence like the Adwaitins (Shankara) or as the one Existent. They [ those who have had the experience of Nirvana ] do not feel as if they had any existence at all. In the Buddhistic Nirvana they feel as if there were no such thing at all, only an ...
... their father and their seers had delivered his Sun out of our material darkness. The self-luminous One is the goal of the Aryan-minded; therefore the seers worshipped him in the image of the Sun. One existent, him have the seers called by various names, Indra, Agni, Yama, Matarishwan. The phrases "That One", "That Truth", 2 occur constantly in the Veda in connection with the Highest and with the image ...
... the creative Supermind and the ego. We must not indeed exclude the personal aspect of the Deity, for the impersonal is only one face of existence; the Divine is All-existence, but it is also the one Existent,—it is the sole Conscious-Being, but still a Being. Nevertheless, with this aspect we are not concerned at present; it is the impersonal psychological truth of the divine Consciousness that we are ...
... their own revolutions. “Matter also is Brahman” If everything is Brahman, then, of course, matter too is Brahman, even the gross kind of matter held by scientific materialism to be the only one existent, while in fact it is but one of the many gradations of substance which lend concreteness to the tiers of being. For vital beings exist in vital substance, mental beings in mental substance, supramental ...
... energy of human aspiration that leads to the fulfillment in integral perfection. Aryaman works constantly with Mitra and Varuna. In the Vedic conception, the object of knowledge is the One, the One Existent, Ekam Sat, whose existence is all-embracing, infinite and pure; in that one but complex reality, Varuna brings to us the infinite oceanic space and ethereal and elemental purity. The Divine is ...
... Fact, self-luminous and imperishable, which comprehends multiplicity in oneness, was named variously in the early records of Indian knowledge. The Veda, the earliest record, described it as the "One Existent which the Wise call by various names" (ekam sad, vipra bahudha vadanti). 1 The Upanishads, the later records, describe it sometimes as sat, the Pure Existent, and sometimes as asat, the ...
... in which even the intuitive knowledge of the truth of things based upon the total and integral vision — so characteristic of the supramental sight - passes into self-luminous self-vision of the one Existent. This status of sight is referred to by the following verses from Sri Aurobindo's Savitri: (1)"Inspired by silence and the closed eyes' sight" (36) (2)"Watched by closed eyes, mute ...
... the hidden truth of all objects and movements. Hence he is called Purarmdhih or Purudhi , i.e., a city made of comprehensive intelligence as it were. Indra does not want dissolution in the One Existent, but he wants a diverse and many-sided manifestation. In unfolding or blossoming alone is his joy. He seeks for a vibrant cadence of the Truth. The Bliss of Indra is founded on Truth. That is why ...
... derived from one immaculate divine standard: "Fed are all human laws by one, the divine." If the first aphorism is amenable to being linked with our ekam sat viprā bahudhā vadanti ("One Existent the sages call by various names"), the second connects with the Aurobindonian theory of Involution-Evolution: Out of Fire, the radiant and energetic principle, air, water and earth proceed ...
... space. When the Pure Existent is put forth into energy then time and space come into existence. By space we do not mean spatial exten-tion, wideness of direction. In the Pure Existent space is psychological self-expansion, it is 'Being' widening itself. When there is a movement in the Pure Existent it is felt as time; time is really a movement of consciousness in the Pure Existent. In fact, if one... the same way the stability and immutability of the Pure Existent is, perhaps, a block of mvement. One may say that the energy in the Pure Existent is at rest. Energy is not always bound to be active; a reservoir of water need not flow all the time, but it can flow. It is possible for energy to be either at rest or active. In the Pure Existent energy may be active or in repose. Page 75 ... existence one would say that the ant is greater than the solar system. That would be an exaggeration. The pure existent is equally concerned with all that is. If one observes impersonally one would see that the care bestowed upon the ant is the same that is bestowed upon the sun. The Pure Existent equally pervades all. But when one says it is present in everything does one mean that it is equally ...
... as we shall find, identical with the universal Purusha of the 16th verse,—"The Purusha there and there, He am I." It is He who has become all things and beings,—a conscious Being, the sole Existent and Self-existent, who is Master and Enjoyer of all He becomes. And the Upanishad proceeds to formulate the nature and manner, the general law of that becoming of God which we call the world. For on this ... It is He that has gone abroad—That which is bright, bodiless, without scar of imperfection, without sinews, pure, unpierced by evil. The Seer, the Thinker, the One who becomes everywhere, the Self-existent has ordered objects perfectly according to their nature from years sempiternal. "HE" In its third movement the Upanishad takes up the justification of works already stated in general terms in... is because the original terms also are not really impersonal abstractions. In delight of Brahman there is an Enjoyer of delight, in consciousness of Brahman a Conscient, in existence of Brahman an Existent; but the object of Brahman's delight and consciousness and the term and stuff of Its existence are Itself. In the divine Being Knowledge, the Knower and the Known and, therefore, necessarily also ...
... show that it is Brahman Existent which being the subject of the verses must be intended by the word Prana." However, my Page 322 reasoning is not thereby vitiated, because we all understand the Existent to be pregnant with the seed of future birth . Although, then, it is Brahman Existent which is meant by Prana, all the same the name Prana is given to the Existent because the idea of pregnancy... called Brahman Existent. For if it were the absolute seedless Brahman of which the Scripture had meant to speak, it would have used such expressions as "He is not this, nor that nor anything which we can call him"; "From whom words return baffled"; "He is other than the known and different from the Unknown." The Smriti also says "He (the Absolute) is called neither Existent nor non-Existent." Besides if... if the Existent be seedless, then there would be no ground for supposing that those who have coalesced with and become absorbed into the Existent in the state of Sleep or the destruction of a world can again awake out of either of these conditions . Or if they can, then we should immediately have the contingency of liberated souls again coming into phenomenal existence; for on this hypothesis the ...
... to say 'Oh, but surely it must make sense to talk about self-existent entities'! Chitwan (4): As per my understanding, according to Russell self-existent entities are intelligible. His whole philosophy is based on simples. He might not have used the word self-existent entities. Could you tell me where he says that self-existent entities are unintelligible? I would like to read it. My... express the self-existent infinite reality? Russell's answer is that when one speaks of infinite self-existent reality, it is nonsense, since it does not fit into the system of logic that he has proposed. But we may further observe that since his logic is applicable only to finite objects, and since the object of which we speak in the context of the concept of God, is infinite and self-existent, there should... express the self-existent infinite reality? Russell's answer is that when one speaks of infinite self-existent reality, it is nonsense, since it does not fit into the system of logic that he has proposed. But we may further observe that since his logic is applicable only to finite objects, and since the object of which we speak in the context of the concept of God, is infinite and self-existent, there should ...
... and illumination. But for the Illusionist the individual soul is an illusion and non-existent except in the inexplicable mystery of Maya. Therefore we arrive at the escape of an illusory non-existent soul from an illusory non-existent bondage in an illusory non-existent world as the supreme good which that non-existent soul has to pursue! For this is the last word of the Knowledge, "There is none bound... order to recognise one Truth in their opposed aspects and embrace by the way of conflict their mutual Unity. Brahman is the Alpha and the Omega. Brahman is the One besides whom there is nothing else existent. But this unity is in its nature indefinable. When we seek to envisage it by the mind we are compelled to proceed through an infinite series of conceptions and experiences. And yet in the end we... and multiple consciousness, is a Page 39 night of darkness and a disorder of Ignorance. Yet if we exclude the field of that Ignorance, if we get rid of Avidya as if it were a thing non-existent and unreal, then Knowledge itself becomes a sort of obscurity and a source of imperfection. We become as men blinded by a light so that we can no longer see the field which that light illumines. ...
... than all the pleasing things; thou art exceedingly beautiful. The lofty one beyond the superior and inferior, thou alone art the Supreme Sovereign. O Soul of all! Whatever may be a thing, existent or non-existent, the power, śakti , in all those things is thyself. How can I praise thee? (Translation by Sankaranarayan) Glory of the Mother , p. 149 ...
... we call the universe are the outcome. The modification is apparent, not real, yet a fact, unreally, non-existently existent. Maya exists, yet does not exist; and its results too are apparent, not real, yet while Maya lasts, they are a fact we have to deal with, unreally, non-existently existent. We have to escape from them, by escaping from Maya. We do not understand. How can the unmodifiable consciousness... then the universe no longer exists for anybody or anything at all; it is proved to be an utter illusion, existent phenomenally only so long as the universal consciousness admitted it, but capable of coming to an end and therefore shown to be non-existent in its beginning and in its end non-existent. Now our ultimate experience is that there is a last and highest state of consciousness in which the universe... it is the logical consequence. It is this that Brahman the one real, original and eternal existence is, firstly, self-existent, secondly, featureless and relationless, thirdly, unmodifiable, immutable, incapable therefore of developing feature and relation, fourthly, solely existent, for there is and can be nothing else but that in existence. None of these original positions about the Brahman imposes ...
... nullity and void and remains standing out against a non-existent emptiness. It must be either a figure of existence within the infinite Existence who is beyond all figure or it must be itself the All-Existence. In fact, when we unify our self with cosmic being, we see that it is really both of these things at once; that is to say, it is the All-Existent figuring Himself out in an infinite series of rhythms... action it knows by omnipotent self-consciousness all that is latent within it and produces and governs the universe of its potentialities by an omniscient self-energy. This creative action of the All-existent has its nodus in the fourth, the intermediate principle of Supermind or Real-Idea, in which a divine Knowledge one with self-existence and self-awareness and a substantial Will which is in perfect... is itself in its substance and nature that self-conscious self-existence dynamic in illumined action, develop infallibly the movement and form and law of things in right accordance with their self-existent Page 276 Truth and in harmony with the significances of its manifestation. The creation depends on and moves between the biune principle of unity and multiplicity; it is a manifoldness ...
... eternal and permanent essence of the Being. It is thus not an illusory or a non-existent superimposition on the eternally inactive Absolute but an effective and real process effected by the inherent power of the Absolute itself. 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... therefore by which we can relate them is by supposing a simultaneity of the two in the all-powerful Infinite. We have already seen how Reality is simultaneously a self-existent Being and the omnipotent Power; we may now say that the self-existent is the Timeless Eternal which becomes the Time-Eternity through the free exercise of its omnipotent and Timeless causal Will. But it may be objected that the... occurrence of an event or change; but since everything in the world which we may regard as a cause of another is itself an event, we are led to postulate a Cause or Determiner, transcendent, self-existent and free from any necessity. For if we do not postulate a Free Cause, it is argued, we are led to infinite regress resulting in failure to show the necessity of the event in question and thus proving ...
... progressively less conscious until it becomes what Sri Aurobindo designates the Inconscient, which conceals consciousness to such an extent that it seems non-existent there, though in truth it is existent but only unmanifest. As the Existent-Conscious, Reality has three self-determined aspects: Self, Soul and God the Lord. As Self it remains in the background of the process of self-manifestation of... been concerned with the aspects and functions of consciousness rather than with the essential nature of consciousness. That is simply this that Consciousness is the Reality of all that is; it is self-existent and self-luminous. William James (whose book Principles of Psychology was admired by Sri Aurobindo) in his celebrated essay "Does Consciousness Exist?" answered the question by saying that consciousness... anything other than itself. It is dynamic and becomes everything in the world, arranging itself in a hierarchical system. As independent Being it is called Sat, Existence, or less abstractly, the Existent. It is the inmost Reality of everything and as such is termed Self. As a self-luminous reality, it is designated Consciousness which is self-conscious. As a dynamic reality, it is known as Consci ...
... from above. In the right arm self existent utthapana was established. In the left it became strong enough to maintain the position in spite of pressure and pain and even to make the pain recurrent instead of persistent and to discourage and sometimes lighten the pressure, but not to get rid of it. The whole lasted 2½ continuous hours. In the result force of self-existent utthapana is established in the... left the utthapana was well maintained, either self-existent or satapas, for about 15 minutes; on the right there was after 7 or 8 minutes the overpowering by defect of anima. Therefore this utthapana of B positions can only be regarded as preparatory, as it was declared to be before it began. In arms AA, (ie lying on back), the old self-existent utthapana force recovered strength and maintained itself... two horizontal positions A Ia & b, frontal triangular and frontal straight. In Ia siddhi came easily; the attempt to enforce [an]anima, though recurrent, failed in persistence and in violence; self-existent utthapana, free from defect of anima, was established and remained. In Ib there was violent opposition, but it failed in the right arm, but succeeded in the left by persistence of pain of ananima ...
... speak, that gives them the appearance of Matter, i.e. of a certain kind of substantiality inherent in themselves—but in fact they are not self-existent substantial objects but forms of consciousness. The point is that there is no such thing as the self-existent Matter posited by nineteenth-century Science. "chitta" and "chetas" Chitta is ordinarily used for the mental consciousness in general, ...
... knowledge and therefore free from desire, hunger, transient enjoyment and hampered activity. What is desire here must there be self-existent Will or Love; what is hunger Page 66 here must there be desireless satisfaction; what is here enjoyment must there be self-existent delight; what is here a groping action and response, must be there self-possessing and all-possessing energy,—such must be the... phenomenal existence and within the triple term of the Ignorance the knowledge aspect of the Brahman, the consciousness of the knower, and body is that which similarly represents the being of the existent in the mask of phenomenally divisible substance, so Prana or life-energy represents in the flux of phenomenal things the force, the active dynamis of the Lord who controls and enjoys the manifestation... and death. What then is this Life of our life? It is the supreme Energy 3 which is nothing but the infinite force in action of the supreme conscious Being in His own illumined self. The Self-existent is luminously aware of Himself and full of His own delight; and that self-awareness is a timeless self-possession which in action reveals itself as a force of infinite consciousness omnipotent as ...
... in a global way. Let us go back to our illustration. I am angry means both I am anger and I know I have anger. It is true in fact and experience. Similarly I am (existent) means both I am existence and I know I am existent. The transcendence of the subject (of which Prof. Das speaks) is nothing but the poise of the consciousness as the apprehending Purusha: it does not negate or exclude id... way, although it may look otherwise, viz., as a process of logical induction or deduction or both. When I am angry, he illustrates, I know I am angry because I become anger or when I know I am existent, it is because I am one with my existence. Prof. Das ¹ seeks to controvert the position. He says, when there is complete identity there is no knowledge. If I am wholly one with the object ...
... above constantly and persistently till the lower is changed. The Three Planes of the Lower Hemisphere and Their Energies There is a vital plane (self-existent) above the material universe which we see; there is a mental plane (self-existent) above the vital and material. These three together,—mental, vital, physical,—are called the triple universe of the lower hemisphere. They have been established ...
... traversed is free in the midst of an infinite multiplicity which is at the same time pre-existent and absolutely undetermined according to the action of the free divine Will. It may be conceived that this Will, being free, is able to change the course of the deployment, change the path and, although everything is pre-existent and consequently inevitable, the road, the path is free and absolutely unexpected... actually happening may have been foreseen and predetermined in a higher plane." Questions and Answers 1929 ( 28 April ) The word "predetermined" does not correspond to the reality; the word "pre-existent" would be more correct. The consciousness of an unfolding has a reality, it is not only an appearance. Imagine the world as a single whole and, in a certain sense, finite, limited but containing... this objectivisation in which there is a plenary consciousness, total and simultaneous, beyond Time and Space, of what will constitute the content of this universe; and there, the universe is pre-existent, but not manifested, and Time begins with objectivisation. Can it be said that Time begins with the supramental plane? It is not the same kind of Time. There is only a beginning of Time and ...
... is always the same, a being of knowledge, proceeding from truth to truth, creating or Page 559 rather manifesting what has to be manifested by the power of a pre-existent knowledge, not by hazard but by a self-existent destiny in the being itself, a necessity of the thing in itself and therefore inevitable. Its manifestation of the divine life will also be inevitable; its own life on its... thought, impulse and action are governed and directed by a self-existent and luminously automatic truth-consciousness and our whole nature comes to be constituted by it and made of its stuff that the life divine will be complete and absolute. Even as it is, in reality though not in the appearance of things, it is a secret self-existent knowledge and truth that is working to manifest itself in the creation... not be what he is or could not be his whole self: the Impersonal is in its truth not a state of existence, a state of consciousness and a state of bliss, but a Being self-existent, conscious of self, full of his own self-existent bliss, bliss the very substance of his being,—so, the one single and illimitable Person, Purusha. In the Supermind the finite does not cut up or limit the infinite, does not ...
... Questions and Answers (1956) 11 April 1956 " On one side, he [the seeker] is aware of an infinite and self-existent Godhead in being who contains all things in an ineffable potentiality of existence, a Self of all selves, a Soul of all souls, a spiritual Substance of all substances, an impersonal inexpressible... that's it, that's exactly what I was saying: from one side it is as if it did not exist, and then it is "put forth", you see, He does that ( gesture ), He puts it forth and it becomes visible and existent, and then, instead of being one thing existing all at once, it develops, it is manifested in Time and Space. This is what Sri Aurobindo says, this is where the idea of Time and Space begins, for it... simultaneously. But in one direction it is imperceptible because it is contained within itself, in the other movement it is thrown outside, and so it can be seen. And when it is self-contained, it is co-existent in a perfect simultaneity; and in the other movement, it unfolds itself in a constant being. And when it unfolds itself, it necessarily creates Time and Space, while there it is outside Space, outside ...
... fleeting, neutral. And I have observed (with the same people in the same circumstances), at times you have the sense of a ... more than living contact (the word "living" isn't enough), an EXISTENT contact, rather; an existent, durable contact (but not "durable" in time: durable in its nature); at other times with the very same people (often in the same circumstances), it's thin, flat, it's dry, superficial—it... because I don't note those things mentally, but it's an experience I have had with someone I see very often (maybe every day, I don't know, I forget who). One day, for a time, the impression of an existent relationship, full and ... You could call it "comfortable," with a sense of security; the same person in the same circumstances: suddenly like an image of himself: hollow (very alive and mentally ...
... nature of Supermind is always the same, a being of knowledge, proceeding from truth to truth, creating or rather manifesting what has to be manifested by the power of a pre-existent knowledge, not by hazard but by a self-existent destiny in the being itself, a necessity of the thing in itself and therefore inevitable. Its manifestation of the divine life will also be inevitable; its own life on... thought, impulse and action are governed and directed by a self-existent and luminously automatic truth-consciousness and our whole nature comes to be constituted by it and made of its stuff that the life divine will be complete and absolute. Even as it is, in reality though not in the appearance of things, it is a secret self-existent knowledge and truth that is working to manifest itself in the creation... not be what he is or could not be his whole self: the Impersonal is in its truth not a state of existence, a state of consciousness and a state of bliss, but a Being self-existent, conscious of self, full of his own self-existent bliss, bliss the very substance of his being, —so, the one single and illimitable Person, Purusha. In the Supermind the finite does not cut up or limit the infinite, does ...
... divine Self-existent as everything else exists in the spatial primacy of ether. "It is as the great, the all-pervading aerial principle dwells in the etheric that all existences dwell in Me, that is how you have to conceive of it," says the Teacher here to Arjuna. The universal existence is all-pervading and infinite and the Self-existent too is all-pervading and infinite; but the self-existent infinity... that there is self and there is phenomenon of the self-existent; all is one in self, but all is variation in the phenomenon. By an exclusive intensity of union with the self we may even come to experience the phenomenon as a thing dreamlike and unreal. But again by a double intensity we may have too the double experience of a supreme self-existent oneness with him and yet of ourselves as living with... spirit, and because they are other and because they are creations the exclusive seekers of the supracosmic Absolute tax them with an unreality relative or complete. Yet are they from him, they are existent forms derived from his being, not figments created out of nothing. For it is ever itself and figures of itself and not things quite other than itself that the Spirit sees everywhere. Nor can we say ...
... representation, a subjective image, a mere imagination or false sensation and false idea of being. Mind becomes to its own view a fantastic magician, its works and itself at once strangely existent and non-existent, a persistent reality and yet a fleeting error which it accounts for or does not account for, but in any case is determined to slay and get done with both itself and its works so that it may... 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 self-dispersion in... ness only in the moment of the present, and it is only by extension of and inference from this self-awareness and from the memory which tells us that for some time awareness has been continuously existent that mind can conceive of itself in the future. The extent of the past and the future it cannot fix; it can only carry back the past to the limit of its memory and infer from the evidence of others ...
... Aurobindo - Part 10 IV Transfiguration The Divine attributes—such as Peace and Joy, Consciousness and Power, Freedom, etc.—each and all of them are self-existent realities, existing by themselves in their fullness and perfection. They are not mere qualities that are acquired by effort through gradual culture and development, they are not acquired piecemeal... particle a radiant and glorious body. This transfiguration is possible, nay, inevitable, because the higher realities, the truth-expressions of the Supreme Consciousness are there always self-existent in their total purity and pressing down upon earth and displacing the lower mayic shadow-realities. We need not seek to pull down what is already descending of itself. One must be open and receptive ...
... Gupta - Vol. 4 Transfiguration THE Divine attributes – such as Peace and Joy, Consciousness and Power, Freedom, etc. – each and all of them are self-existent realities, existing by themselves in their fullness and perfection. They are not mere qualities that are acquired by effort through gradual culture and development, they are not acquired piecemeal... every particle a radiant and glorious body. This transfiguration is possible, nay, inevitable, because the higher realities, the truth-expressions of the Supreme Consciousness are there always self-existent in their total purity and pressing down upon earth and displacing the lower mayic shadow-realities. We need not seek to pull down what is already descending of itself. One must be open and receptive ...
... conscious in the Brahman that is the All, sarvam brahma, in the Brahman infinite in being and infinite in quality, anantam brahma, in Brahman as self-existent consciousness and universal knowledge, jñānam brahma, in Brahman as the self-existent bliss and its universal delight of being, ānandam brahma. He will experience all the universe as the manifestation of the One, all quality and action... endeavour, striving passion, but the same perfect power of being, sakti, capable of an infinite, imperturbable and blissful action. Sattwa becomes not the modified mental light, prakāśa, but the self-existent light of the divine being, jyotih, which is the soul of the perfect power of being and illumines in their unity the divine quietude and the divine will of action. The ordinary liberation gets the ...
... existence and shows us in them the One and the Infinite. Uplifted into this supramental light, pain and pleasure and indifference begin to be converted into joy of Page 423 the one self-existent Delight; strength and weakness, success and failure turn into powers of the one self-effective Force and Will; truth and error, knowledge and ignorance change into light of the one infinite self-awareness... and Ananda. Each therefore aims at possessing Sachchidananda through one or other aspect of his triune divine nature. By Knowledge we arrive always at our true, eternal, immutable being, the self-existent which every "I" in the universe obscurely represents, and we abrogate difference in the great realisation, So Aham, I am He, while we arrive also at our identity with all other beings. But at the... same time the integral knowledge gives us the awareness of that infinite existence as the conscious-force which creates and governs the worlds and manifests itself in their works; it reveals the Self-existent in his universal conscious-will as the Lord, the Ishwara. It enables us to unite our will with His, to realise His will in the energies of all existences and to perceive the fulfilment of these energies ...
... Jugal Kishore Mukherjee says: “The Centenary Edition wants to correct the Present Perfect ‘has come’ of the 1950-text to the Past Perfect form ‘had come’. In this connection, I wrote to KD Sethna: Existent version: “He obeys the Inconscience he has come to rule” “has come” is there in all the earlier versions: Advent: p. 137, l. 18 from below; Fascicle: p. 306, l. 10 from below; 1950: p. 306, l.... could not hear the word properly. After all, “has come” has greater appositeness; for, although “he” is currently obeying the Inconscience, his destiny to rule it remains even now intact. So, the existent version “has come to rule” should remain as it is. To this KD Sethna replied: Grammatically 'has' is better.” We do not know whether in this case the change from Present Perfect to Past Perfect ...
... its phenomenal nature, its temporal self-representation. The man is not, when we look closely, himself alone, a rigidly separate self-existent individual, but humanity in a mind and body of itself; and humanity too is no rigidly Page 152 separate self-existent species or genus, it is the All-existence, the universal Godhead figuring itself in the type of humanity; there it works out certain... organ of vision. Nor does God rule the world from some remote heaven, but by his intimate omnipresence; each finite working of force is an act of infinite Force and not of a limited separate self-existent energy labouring in its own underived strength; in every finite working of will and knowledge we can discover, supporting it, an act of the infinite all-will and all-knowledge. God's rule is not an... certain possibilities, develops, evolves, as we now say, certain powers of its manifestations. What it evolves, is itself, is the Spirit. For what we mean by Spirit is self-existent being with an infinite power of consciousness and unconditioned delight in its being; it is either that or nothing, or at least nothing which has anything to do with man and the world or with which, therefore, man or the ...
... s mystic Maya, aghaṭana-ghaṭana-paṭīyasī , very skilful in bringing about the impossible, some strange existent non-existent Power with an idea in That which is beyond and without ideas, self-empowered to create an existent non-existent world, existent because it very evidently is, non-existent because it is a patched up consistency of dreamful unreal transiences. The problem is only prolonged, put... significance, empty of inner guidance, lost in its end, a firework display shooting up into the void only to fall away and perish in mid-air. But neither is the pragmatic truth a dream of the non-existent, an illusion or a long lapse into some futile delirium of creative imagination; that would be to make the eternal Spirit a drunkard or a dreamer, the fool of his own gigantic self-hallucinations. ...
... entirely motiveless and self-existent; love need have no other motive than love. For all our emotions arise either from the seeking after delight and the possession of it, or from the baffling of the search, or from the failure of the delight we have possessed or had thought to grasp; but love is that by which we can enter directly into possession of the self-existent delight of the divine Being. Divine... our actions bring with them; finally they exalt themselves into a sort of categorical imperative of our being, and it is through our obedience to this that we arrive at that supreme something self-existent in us which was all the time drawing us towards it, first by the lures of our egoistic nature, then by something much Page 552 higher, larger, more universal, until we are able to feel... transformation of ordinary religious worship into the Yoga of pure Bhakti we see this development from the motived and interested worship of popular religion into a principle of motiveless and self-existent love. This last is in fact the touchstone of the real Bhakti and shows whether we are really in the central way or are only upon one of the bypaths leading to it. We have to throw away the props of ...
... Delight & nothing but Delight, so the Personal & Impersonal God are Biune, not two, but one, since when we enter into the depths of this Biune, we find only Unity, Existence nothing but the Existent, the Existent nothing but Existence. The distinction between them is a necessary convention or arrangement of His truth for world manifestation; it does not amount to a difference. The metaphysician fixes... Page 427 delight which with its changes, perversities & apparent self-contradictions makes up the marvellous web of the world. But He is also, transcending existence, the infinite Pure Existent, the infinite Pure Conscious, the infinite Pure Blissful,—not anyone, no person or individual, for He alone is, but still neither a mere abstraction or state of Being. Entering into world existence ...
... states of the Brahman, the transcendent, the continent, the universal, the individual are informed & sustained by the divine Personality. He is both the Existent & the state of existence. We call the state of existence the Impersonal Brahman, the Existent the Personal Brahman. There is no difference between them except to the play of our consciousness; for every impersonal state depends upon a manifest... without losing the power of multiple play in the universe. Under the conditions of mind, life & body, ahankara is born, the subjective or objective form of consciousness is falsely taken for self-existent being, the body for an independent reality & the ego for an independent personality; the one loses itself in us in its multiplicity & when it recovers its unity, finds it difficult, owing to the nature ...
... Parabrahman is unknowable to us, not because It is the nothingness of all that we are, for rather whatever we are in truth or in seeming is nothing but Parabrahman, but because It is pre-existent & supra-existent to even the highest & purest methods and the most potent & illimitable instruments of which soul in the body is capable. In Parabrahman knowledge ceases to be knowledge and becomes an ...
... being that he has the will and delight to put forth in his universal existence,—to create, as we say from our standpoint. But this creation is not a making or bringing into being of that which was non-existent, neither is it a construction of illusory 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... This indeed is that which to its knowledge, sense, vision, idea, feeling is most concretely real and the phenomena which are now so close and all-important to us, are to it less concrete, not self-existent at all but dependent on the support of the infinite consciousness and its force of presentation: there is thus a complete reversal of the order in the conception of realities. It is not that the phenomena ...
... supra-physical planes of consciousness and can be influenced by their powers, movements and beings. What takes place in life has always behind it pre-existent movements and forms in the occult vital planes; what takes place in mind presupposes pre-existent movements and forms in the occult mental planes. That is an aspect of things Page 7 which becomes more ...
... then they say, 'I want to close my eyes and see nothing but Him I want nothing more of the outer world.' And they forget there's Love! That is the great Secret, that which is behind the Existent and the Non-Existent, the Personal and the Impersonal—Love. Not a love between two things, two beings... A love containing everything. In the early part of the century, I wrote Prayers and Meditations , ...
... new manifestation, the human, could be accounted for by an upsurge of concealed Consciousness from the involution in universal Nature. But in that case it must have had some material form already existent for its vehicle of emergence, the vehicle being adapted by the force of the emergence itself to the needs of a new inner creation; or else a rapid divergence from previous physical types or patterns... in Matter itself who would be already able to receive a supraphysical power and impose it on the rigid and narrow formulas of his physical existence. Otherwise we must suppose that there was a pre-existent body already so much evolved as to be fitted for the reception of a vast mental influx or capable of a pliable response to the descent into it of a mental being. But this would suppose a previous ...
... real rope. The world, we may contend, is such a hallucination, an imposition of a non-existent unreal figure of things on the bare ever-present sole reality of the Brahman. But then we note that in each case the hallucination, the false image is not of something quite non-existent; it is an image of something existent and real but not present in the place on which it has been imposed by the mind's error... imaged manifestation of the Reality replacing in the mind or covering with its distorted resemblance a true manifestation. But here the world is a non-existent form of things, an illusory construction imposed on the bare Reality, on the sole Existent which is for ever empty of things and formless: there would be a true analogy only if our vision constructed in the void air of the desert a figure of... mimesis of a real and already existent organised diversity, or it starts from such a mimesis and even in the richest variation or wildest invention some mimetic element is observable. There is here no such thing as the operation attributed to Maya in which there is no mimesis but a pure and radically original creation of unreal forms and movements that are non-existent anywhere and neither imitate nor ...
... below the supermind—even in mind and vital it can be experienced. Page 13 The original substance of the spirit is pure existence carrying in it pure self-existent consciousness (or consciousness-force) and pure self-existent Ananda. There is no plane beyond Sachchidananda. People say like that [ the Transcendent is something beyond Sachchidananda ] because the transcendent... then a being and consciousness, would be not a result or an activity, but a constant reality, an intrinsic power of awareness and action inherent in the being,—as the being is self-existent, so the consciousness self-existent in the being, the Purusha. This is the realisation we have of it in Yogic experience, eternal reality of consciousness inherent in the eternal reality of existence, as in the concept... are less perfectly manifested, less intensive, extended and powerful than in those higher grades above our highest mental limit. If your definition is correct, consciousness cannot be a self-existent reality; it is a result, a phenomenon dependent on the reactions of something—you say a personality, but what is a personality apart from consciousness?—to the universal forces of Nature. We can take ...
... nothing to wonder and dismiss the novelty of the thing as an illusion." The spiritual realities are at your door: they are neither non-existent nor too distant. Freedom, Peace, Calm, Happiness, Delight, Joy, Health are all there as self-existent realities. You have only to turn—or tilt as the Mother says—your consciousness a little and you are in the very midst of the thing. Doubt, hesitation ...
... there is nothing to wonder and dismiss the novelty of the thing as an illusion." The spiritual realities are at your door: they are neither non-existent nor too distant. Freedom, Peace, Calm, Happiness, Delight, Joy, Health are all there as self-existent realities. You have only to turn – or tilt as the Mother says – your consciousness a little and you are in the very midst of the thing. Doubt, hesitation ...
... is described in these chapters is the action of the Supermind when it descends into the overmind plane and takes up the overmind workings and transforms them. The highest Supermind or Divine Gnosis existent in itself is something that lies beyond still quiet above. It was intended in later chapters to show how difficult even this was and how many levels there were between human mind and Supermind; and ...
... things and beings into our new consciousness but as one with all, not divided from them by an egoistic individuality. In other words, besides the consciousness of the transcendent Self pure, self-existent, timeless, spaceless we have to accept and become the cosmic consciousness, we have to identify our being with the Infinite who makes himself the base and continent of the worlds and dwells in all... rhythm of the unifying Truth instead of the broken terms of the limiting appearance. We must therefore accustom it by meditation and concentration to cease to think of things and beings as separately existent in themselves and rather to think always of the One everywhere and of all things as the One. Although we have spoken hitherto of the withdrawing motion of the Jiva as the first necessity of knowledge... we can conveniently make three successive stages of experience. First, there is the Self in whom all beings exist. The Spirit, the Divine has manifested itself as infinite self-extended being, self-existent, pure, not subject to Time and Space, but supporting Time and Space as figures of its consciousness. It is more than all things and contains them all within that self-extended being and consciousness ...
... Omnipresent Reality and the Universe The Life Divine Chapter IV Reality Omnipresent If one knows Him as Brahman the Non-Being, he becomes merely the non-existent. If one knows that Brahman Is, then is he known as the real in existence. Taittiriya Upanishad. (II. 6.) Since, then, we admit both the claim of the pure Spirit to manifest in us... the terrestrial evolution and realise by the transfiguration of the human soul into the divine the great ideal dream of all high religions. But what then of that silent Self, inactive, pure, self-existent, self-enjoying, which presented itself to us as the abiding justification of the ascetic? Here also harmony and not irreconcilable opposition must be the illuminative truth. The silent and the active... evil, ignorance and pain in the cosmos, that seeks to deliver the Brahman from responsibility for Itself and its workings by erecting some opposite principle, Maya or Mara, conscious Devil or self-existent principle of evil. There is one Lord and Self and the many are only His representations and becomings. If then the world is a dream or an illusion or a mistake, it is a dream originated and willed ...
... l prisoner in the Alipur Jail, he came out in May, 1909, to find the party organisation broken, its leaders scattered by imprisonment, deportation or self-imposed exile and the party itself still existent but dump and dispirited and incapable of any strenuous action. For almost a year he strove single-handed as the sole remaining leader of the Nationalists in India to revive the movement. He published... Supermind or eternal truth consciousness which is in its nature the self-aware and self-determining light and power of a Divine Knowledge. Mind is in ignorance seeking after Truth, but this is a self-existent Knowledge harmoniously manifesting the play of its forms and forces. It is only by the descent of Supermind that the perfection dreamed of by all that is highest in humanity can come. It is possible ...
... different. By slow degrees the Supramental is exerting its influence; now one part of the being and now another feels the embrace or the touch of its divinity; but when it comes down in all its self-existent power, a supreme radical change will seize the whole nature. We are moving nearer and nearer the hour of its complete triumph. Once the world-conditions are ready the full descent will take place ...
... It as a Vast Impersonal Infinite Consciousness negating all worlds and when it is completely steeped in That sees only That and declares all worlds as non-existent and That as the sole Existent. The next step is to deny the Existence of the Existent and lose all consciousness or awareness in the All-negating Void, the Non-Being behind even the Being. Sometimes the Essence is approached through the s... Truth and Righteousness." She is passing through the great experience of the Buddha, Sakyamuni, and the Seer of the Taittiriya Upanishad who spoke of the Asat, the Non-Existent, which "alone was in the beginning and out of which the existent was bom." The mind, heart, will and the senses register no movement, for there are no formations in them at all. And everything is done in and by the Void—all word... intangible. Page 82 This is a state beyond all gradations of consciousness where hierarchy has no meaning and all fixation of boundaries and planes of being has become fluid and non-existent. Thus the Transcendent Divine Father and the Individual Immanent Divine Son have merged in their basic substratum of the enveloping and brooding consciousness of all so-called planes of being and ...
... other words,—for Chit-Shakti, self-intelligent World-Force can mean nothing else than this,—in the cosmic Will-Power of universal self-existent Being,—of God, of Brahman. The process of Force, then, however fixed, however imperative, is neither mystically self-existent nor mechanically self-determined. On the contrary it depends upon certain relations, exists in certain conditions, amounts to certain... It is rational to suppose that such a principle exists; for, given the existence of a self-existent Truth at all, supposing that all is not, as the Nihilistic Buddhist contends, a sensation-troubled void, then a self-acting faculty of knowledge Page 546 responding to & perceptive of the self-existent Truth is at least probable and seems to be demanded. If, moreover, we consent to the Vedantic... and Law of Nature an entirely different force and essential meaning from the vast generalisation of mechanical Energy popularised by modern Science. Law of Nature is to Science the tyranny of a self-existent habit in mechanical WorldForce which Intelligence, the indulged & brilliant youngest child of material Energy, can use indeed, can convert in its forms or divert in its processes, but from which it ...
... invisible (to the ordinary man) and receive their inspiration from them. So the writer or writers of the Bhagavat were certainly in contact with a whole inner world that is well and truly real and existent, where they saw and experienced everything they have described or revealed. Page 60 Whether Krishna existed or not in a human form, living on earth, is only of very secondary importance ...
... goes in turning from the vital joy to sense-delights, from sense-delights to pleasures of emotion, from pleasures of emotion to intellectual satisfaction, from intellectual satisfaction to the self-existent bliss of the spirit which depends on no object Page 84 or circumstance; in all these motions it is seeking to recover itself as infinite Delight. In this way the final perceptions of Vedanta... can know fundamentally about yourself; you are That which Is, which, being, comprehends Its own existence, which, comprehending, has in its silence of being or in its play of comprehension a self-existent delight. It is all we can know fundamentally & all we need to know, for, this once grasped & pursued in knowledge, the whole of life begins to unroll itself in its secret motion & purpose to our gaze ...
... conscious in the Brahman that is the All, sarvaṁ brahma , in the Brahman infinite in being and infinite in quality, anantaṁ brahma , in Brahman as self-existent consciousness and universal knowledge, jñānaṁ brahma , in Brahman as the self-existent bliss and its universal delight of being, ānandaṁ brahma . He will experience all the universe as the manifestation of the One, all quality and action... Chapter X The Elements of Perfection When the self is purified of the wrong and confused action of the instrumental Nature and liberated into its self-existent being, consciousness, power and bliss and the Nature itself liberated from the tangle of this lower action of the struggling gunas and the dualities into the high truth of the divine calm and the ...
... in its impulsion or in its result; which wills, being aware that the supreme Will alone wills in it; a calm all made of an incontestable certitude, an objectless knowledge, a causeless joy, a self-existent state of consciousness which no longer belongs to time. It is an immobility moving in the domain of external life, yet without belonging to it or seeking to escape from it. I hope for nothing, expect ...
... long absence as in the presence. If your sadhana went on as well on non-pranam as on pranam days it would not prove that love and devotion are not there, but that they are so strong as to be self-existent in all circumstances. 8 June 1936 ...
... who is the plenty of the rain and its withholding; he is all this physical Nature and her workings. Death is his mask and immortality is his self-revelation. All that we call existent is he and all that we look upon as non-existent still is there secret in the Infinite and is part of the mysterious being of the Ineffable. 6 Nothing but the highest knowledge and adoration, no other way than an entire... control of his own manifested Power in Nature unrolls the cycles of the world and the natural evolution of creatures in the cycles, Parameshwara. From him the Jiva, individual spirit, soul in Nature, existent by his being, conscious by the light of his consciousness, empowered to knowledge, to will and to action by his will and power, enjoying existence by his divine enjoyment of the cosmos, has come here... immutable, continent of all as well as immanent in all things. He draws back from the confused and perturbed whirl of the lower nature to dwell in the still and inalienable calm and light of the self-existent spirit. There he realises a constant unity with this self of the Divine that is present in all existences and supports all cosmic movement and action and phenomenon. He looks upward from this eternal ...
... its company. Therefore the authority of the proof lies not in any power of reasoning, but in the reality behind the ideal, the secret feeling, the profound impulse and impetus. What is truth is existent; that is, it is true only because it has existence. It is independent of any proof. It has to be seen directly and perceived immediately. The proof of the tree before you consists in your seeing it ...
... n in the purity of a supreme delight of being which is self-existent and independent of objects and causes. Just as Sachchidananda moves towards the realisation of the universal existence in the individual and of the form-exceeding consciousness in the form of body and mind, so it moves towards the realisation of universal, self-existent and objectless delight in the flux of particular experiences... causes and emerge, like their opposites pain and grief which are equally limited and occasional movements, from a background other than themselves. Delight of being is universal, illimitable and self-existent, not dependent on particular causes, the background of all backgrounds, from which pleasure, pain and other more neutral experiences emerge. When delight of being seeks to realise itself as delight... the shoots of earth, that which is concealed at the roots of these pains and pleasures, their cause and secret being, the sap of delight in them, will emerge in new forms not of desire, but of self-existent satisfaction which will replace mortal pleasure by the Immortal's ecstasy. And this transformation is possible because these growths of sensation and emotion are in their essential being, the pains ...
... conditions of love. All love is indeed in its nature self-existent because it springs from a secret oneness in being and a sense of that oneness or desire of oneness in the heart between souls that are yet able to conceive of themselves as different from each other and divided. Therefore all these other relations too can arrive at their self-existent motiveless joy of being for the sake of love alone. But... soul goes to the Mother-Soul in all its desires and troubles and the divine Mother wishes that it should be so, so that she may pour out her heart of love. It turns to her too because of the self-existent nature of this love and because that points us to the home towards which we turn from our wanderings in the world and to the bosom in which we find our rest. Page 568 But the highest... play in other motives. But here the beginning is love and the end is love and the whole aim is love. There is indeed the desire of possession, but even this is overcome in the fullness of the self-existent love and the final demand of the Bhakta is simply that his bhakti may never cease nor diminish. He does not ask for heaven or for liberation from birth or for any other object, but only that his love ...
... chosen my way in spite of totally inimical surroundings”, said Adolf Hitler, “and I, an unknown and nameless man, have kept walking until the final success. Often declared no longer existent and always wished to be non-existent, in the end I was the victor.” 10 There must have been a time “when Hitler became Hitler”, when the nonentity turned into a seer and a politician who, in a very short time, a ...
... joyful. It came as something obvious. People ask, "What is it that is called Falsehood? Why is the creation made of Falsehood?"—It isn't an illusion in the sense of being nonexistent: it's quite existent, but... it's not conscious of what it is! Not only unconscious of its origin but unconscious of its essence, of its truth. It isn't conscious of its truth. And that's why it lives in Falsehood. ...
... such a way as will make their truth just seizable for the soul to proceed on to Page 291 experience. By that Brahman, a phrase which in the Upanishads is more than once used for the self-existent as opposed to the phenomenal being, the Gita intends, it appears, the immutable self-existence which is the highest self-expression of the Divine and on whose unalterable eternity all the rest, all... in understanding from this passage itself and from what has gone before. For here is indicated the Gita's idea of the process of the cosmos. First there is the Brahman, the highest immutable self-existent being which all existences are behind the play of cosmic Nature in time and space and causality, deśa-kāla-nimitta . For by that self-existence alone time and space and causality are able to exist... before,—at least so long as we have not substantially and irrevocably fixed our new becoming. When we have done that, when we have made it normal to our experience, the memory of it remains self-existently because that now is the natural form of our consciousness. In the critical moment of passing Page 295 from the mortal plane of living, the importance of our then state of consciousness ...
... constitutes physical forms there were not already a principle of Mind striving towards self-manifestation. The will to enlighten and consciously govern the life and the form must have been already existent in that which appears to us inconscient; it must have been there before mind was evolved. For, if there were no such necessity of Mind in Matter, if the stuff of mentality were not there already and... d; it is the suppressed secret and cause of the reactions of life in the metal, plant and animal. If, on the other hand, we say that Mind in some such secret and suppressed form is not already existent in Matter, we must then suppose that it exists outside Matter and embraces it or enters into it. We must suppose a mental plane of existence Page 35 which presses upon the physical and... necessary vital conditions have been prepared which will permit it to organise itself in living Matter. Mind too is instinct with the stuff of Supermind—sympathies, unities, intuitions, emergences of pre-existent knowledge, inherent self-effectivities of will which disguise Page 39 themselves in a mental form; but the visible principle of Supermind can only emerge when the necessary mental conditions ...
... He that has gone abroad—That which is bright, bodiless, without scar of imperfection, without sinews, pure, unpierced by evil. The Seer, the Thinker, 8 the One who becomes everywhere, the Self-existent has ordered objects perfectly according to their nature from years sempiternal. Page 7 अन्धं तमः प्रविशन्ति येऽविद्यामुपासते । ततो भूय इव ते तमो य उ विद्यायां रताः ॥९॥ 9) Into... × The words sarvāṇi bhūtāni , literally, "all things that have become", are opposed to Atman, self-existent and immutable being. The phrase means ordinarily "all creatures", but its literal sense is evidently insisted on in the expression bhūtāni abhūt "became the Becomings". The idea is the acquisition... the latter the labouring mentality which works from the divided consciousness through the possibilities of things downward to the actual manifestation in form and upward to their reality in the self-existent Brahman. × Anyadeva—eva here gives to anyad the force, "Quite other than the result described ...
... liberation depends upon inaction and is not entirely self-existent and absolute; the moment the soul turns to action, it finds that the activity of the nature is still the old imperfect motion. There is a liberation of the soul from the nature which is gained by inaction, but not a liberation of the soul in nature perfect and self-existent whether in action or in inaction. The question then arises... of perfection. The strife of the gunas is only a representation in the imperfection of the lower nature; what the three gunas stand for are three essential powers of the Divine which are not merely existent in a perfect equilibrium of quietude, but unified in a perfect consensus of divine action. Tamas in the spiritual being becomes a divine calm, which is not an inertia and incapacity of action, but... endeavour, striving passion, but the same perfect power of being, śakti , capable of an infinite, imperturbable and blissful action. Sattwa becomes not the modified mental light, prakāśa , but the self-existent light of the divine being, jyotiḥ , which is the soul of the perfect power of being and illumines in their unity the divine quietude and the divine will of action. The ordinary liberation gets the ...
... n in the purity of a supreme delight of being which is self-existent and independent of objects and causes. Just as Sachchidananda moves towards the realisation of the universal existence in the individual and of the form-exceeding consciousness in the form of body and mind, so it moves towards the realisation of universal, self-existent and objectless delight in the flux of particular experiences... causes and emerge, like their opposites pain and grief which are equally limited and occasional movements, from a background other than themselves. Delight of being is universal, illimitable and self-existent, not dependent on particular causes, the background of all backgrounds, from which pleasure, pain and other more neutral experiences emerge. When delight of being seeks to realise itself as delight... that which is concealed at the roots of these pains and pleasures, their cause and secret being, the sap of delight in Page 131 them, will emerge in new forms not of desire, but of self-existent satisfaction which will replace mortal pleasure by the Immortal's ecstasy. And this transformation is possible because these growths of sensation and emotion are in their essential being, the pains ...
... individual consciousness is itself a relative supported by the Brahman and only existent by it, not a real reality, or since in its reality it is itself the Brahman, it is the Brahman after all which imposes on itself in us this delusion and mistakes in some figure of its own consciousness an existent rope for a non-existent snake, imposes on its own indeterminable pure Reality the semblance of a universe... individual can only know and possess the cosmic or the transcendental unity by ceasing from all individuality and individualisation. Or if unity is the one eternal fact, then cosmos and individual are non-existent; they are illusions imposed on itself by the Eternal. That may well involve a contradiction or an unreconciled paradox; but I am willing to admit a contradiction in the Eternal which I am not compelled... all that we see or are conscious of as existing, could not have been, could not for a moment remain in existence. Indian thought calls it Brahman, European thought the Absolute be cause it is a self-existent which is absolved of all bondage to relativities. For all relatives can only exist by something which is the truth of them all and the source and continent of their powers and properties and yet exceeds ...
... soul is an illusion and non-existent except in the inescapable mystery of a cosmic power or Maya, which is also ultimately non-existent. In this view, therefore, we are led to conclude that there are illusory non-existent souls who are suffering from illusory non-existent bondage in an illusory nonexistent and inexplicable world, and the supreme good that these non-existent souls have to pursue is to... the spiritualized mind then looks at the individual and the cosmos, they appear 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 ...
... such fixed standpoints of interaction, must accompany it and substance with differentiation of form must also be present.—It follows that in every cosmic arrangement the seven principles must be existent, either manifested in simultaneous apparent action or else all apparently involved in one of them which then becomes the initial principle, but all secretly at work and bound to evolve into manifestation ...
... Page 299 It is no doubt true that behind all this movement, supporting all this Becoming, there is the fundamental reality of the moveless and immutable, Timeless and Spaceless pure Existent. But the movement, the becoming, the energy in action are also eternal facts of existence. These 'two fundamental facts of pure existence and of world-existence, a fact of Being, a fact of Becoming'... Page 303 that our evolving body can expect to find the second way of obviating the necessity of material aliments. But even this Prana or Life-Energy is not the primal or self-existent power. This too, in its turn, is an inferior derivative form of a far higher Force in action, that 'guides, drives, controls and uses' this Life-Energy and yokes it to the many workings of existence... universal Energy of existence, the Tapas or Chit-Shakti of the Divine Sachchidananda. It is "nothing but infinite force in action of the supreme conscious Being in His own illumined self. The self-existent is luminously aware of Himself and full of His own delight; and that self-awareness is a timeless self-possession which in action reveals itself as a force of infinite consciousness omnipotent as ...
... grow into the whole truth of God and existence, which is one truth,—this seems still to be hidden from these wise men of the West. His partial unveiling in man seems to them a birth of the once non-existent Divine, a coming of God into the world, one knows not whence; and because man appears to be finite, God whom they conceive of as the sum of human aspiration to good, truth, beauty, immortality, is... in force and quality. We have here an echo of the inconsequent Christian paradox of a soul born by the birth of the body, yet immortal to all eternity, combined with the metaphysical dogma of a God existent, not in being, but in becoming. There is an element of truth and value in this belief, but it brings disabling limitations into our inner realisation of God and the practice of a divine life to which ...
... evil have in them certain differentiated elements. Neither our good nor our evil are or can of themselves give the absolute good; both have to be transformed, evil into good, good into pure and self-existent good, before they can be taken up into it. This explains the nature of the universe which would otherwise be inexplicable, inconsistent with the being of God, a forcefully inconscient and violently ...
... limitation or rigid distinction and incompatibility. His superhuman cruelty melts into and harmonises with His ineffable pity; His fierce enmity is one mask of His intensest love. For, being alone existent, He is irresponsible and the harmonies He creates, are the figment of His own plastic will and governed by laws of aesthetics determined in His own unfettered but infallible fantasy. Out of His infinite ...
... supreme state of Sachchidananda beyond our highest conceptions of existence, consciousness and bliss; that is what was evidently meant by the Asat, the Non-Existent of the Taittiriya Upanishad, which alone was in the beginning and out of which the existent was born, and possibly too it may be the inmost sense of the Nirvana of the Buddha: for the dissolution of our present state Page 588 by Nirvana... worlds. Mundaka Upanishad. (I. 1. 8.) He desired, "May I be Many". He concentrated in Tapas, by Tapas he created the world; creating, he entered into it; entering, he became the existent and the beyond-existence, he became the expressed and the unexpressed, he became knowledge and ignorance, he became the truth and the falsehood: he became the truth, even all this whatsoever that... itself into it by some will of its being or some necessity or possibility of its nature. We do not ease the difficulty if we plead that Mind, which is the seat of ignorance, is a thing of Maya, non-existent, not Brahman, and that Brahman, the Absolute, the sole Existence cannot in any way be touched by the ignorance of mind which is part of the illusory being, Asat, the non-existence. This is an escape ...
... Omnipresent Reality and the Universe Omnipresent Reality and the Universe The Life Divine Chapter IX The Pure Existent One indivisible that is pure existence. Chhandogya Upanishad. (VI. 2. 1.) When we withdraw our gaze from its egoistic preoccupation with limited and fleeting interests and look upon the world with dispassionate and... that the world only exists in and by its consciousness? Its own state of consciousness or mental standards are to it the test of reality; all outside its orbit or view tends to become false or non-existent. This mental self-sufficiency of man creates a system of false accountantship which prevents us from drawing the right and full value from life. There is a sense in which these pretensions of the... pure existence, eternal, infinite, indefinable, not affected by the succession of Time, not involved in the extension of Space, beyond form, quantity, quality,—Self only and absolute. The pure existent is then a fact and no mere concept; it is the fundamental reality. But, let us hasten to add, the movement, the energy, the becoming are also a fact, also a reality. The supreme intuition and its ...
... straight at the realisation of pure self-existence on the highest plane of mental being and from that secure basis realise spiritually under the conditions of his mentality the process by which the self-existent becomes all existences, but without that descent into the self-divided egoistic consciousness which is a circumstance of evolution in the Ignorance. Thus identified with Sachchidananda in the universal... pushed farther one becomes aware of a self even more remote from world-existence; all that is in the world is in a sense in that Self and yet at the same time extraneous to its consciousness, non-existent in its existence, existing only in a sort of unreal mind,—a dream therefore, an illusion. This aloof and transcendent Real Existence may be realised as an utter Self of one's own being; or the very... The integral Yoga of knowledge demands instead a divine return upon world-existence and its first step must be to realise the Self as the All, sarvaṁ brahma . First, concentrating on the Self-existent, we have to realise all of which the mind and senses are aware as a figure of things existing in this pure Self that we now are to our own consciousness. This vision of the pure self translates itself ...
... consciousness...out of it the One was born by the greatness of Its energy. It first moved in it as desire which was the first seed of mind. The Masters of Wisdom found out in the non-existent that which builds up the existent; in the heart they found it by purposeful impulsion and by the thought-mind. Their ray was extended horizontally; there was something above, there was something below." In this passage... the heart-ocean as an unexpressed desire of the delight of existence and this desire is the first seed of what afterwards appears as the sense-mind. The gods thus find out a means of building up the existent, the conscious being, out of the subconscient darkness; they find it in the heart and bring it out by the growth of thought and purposeful impulsion, pratīṣyā , by which is meant mental desire as ...
... But it is obvious that these visualisations, however vivid and detailed in content, are nothing but subjective constructions terminable at will: in no way do they measure up to any objective reality existent in some objective space. It goes without saying that these imaginative exercises in visualisation do not fall in the category of Sri Aurobindo's "greater sight". Now, let us go to the c... Dr. Weatherhead's experiments convincingly demonstrated that although the visions appeared to the subject to be absolutely real and concrete, they did not correspond to anything really 'real' and existent in any objective space. Our short discussion of the three possible situations of imagination, ingestion of consciousness-altering drugs and hypnosis may lead us to doubt the objective validity ...
... state of consciousness has its own Time and yet there can be relations of Time between them; and when we go behind the physical surface, we find several different Time statuses and Time movements co-existent in the same consciousness. This is evident in dream Time where a long sequence of happenings can occur in a period which corresponds to a second or a few seconds of physical Time. There is then a... be intrinsic and normal to the Maya or eternal self-knowledge and all-knowledge of Brahman, the eternal and infinite knowledge and wisdom-power of the Ishwara, the consciousness-force of the self-existent Sachchidananda. 1 Page 194 × Sri Aurobindo: The. Life. Divine., Centenary Edition, Volume 18, pp. 360-64 ...
... his respective limb – a few only who know of the Brahman know of the thirty-three gods. (28) People knew of Hiranyagarbha ² as the Supreme, the Insuperable³ but the Pillar was there existent before and sprayed the gold into the bosom of the creation. (29) In the Pillar lie the worlds, in the Pillar lies Tapas, in the Pillar lies Ritam firmly held; the Pillar thou knowest directly... (31) He calls the Name by the Name in front of the Sun, in front of the Dawn when the Unborn first came into being; indeed he moved into self-empire than1 which no other supreme exists, none existent. (32) The Vast Earth measures out That, the mid realm is its great belly, the heaven it created as its head. We bow to the most Ancient, the Brahman. (33) The Sun and the ever-renewing ...
... knows them intuitively. Beauty is such an indefinable thing. Page 3 Beauty may be said to be the highest attribute of the Divine Reality in which the inherent harmony and self-existent delight of that Reality find expression. This Reality that is ultimate has its highest peak—but it is not of one order. There are several orders of that Reality,—there is one expression of beauty... beauty on the physical plane, there is another on the vital plane,— and so on. From these various orders beauty can be expressed in art-forms. Beauty is, in fact, an attribute of that self-existent Perfection which grips both the Soul and the sense or rather the soul by the sense, simultaneously. Art is the expression of universal Ananda—delight,—which is at the basis of the Cosmos. In the development ...
... splendid and beneficent life. He can refuse to allow the tortures of the body to affect the calm and illumined strength of his soul where it sits, a Divine Being in the white radiance of its own self-existent bliss, rejoicing in all the glorious manifestations of its Will, rejoicing in its pleasures, rejoicing in its anguish, rejoicing in victory, rejoicing in defeat, rejoicing in life, rejoicing in death ...
... him was that they had a glimpse of the true consciousness, which threw the falsehood of this world into such sharp contrast that they declared the universe to be not only false but also a really non-existent illusion which should be entirely abandoned. We, on the other hand, see its falsehood, but realise also that it has to be replaced and not abandoned as an illusion. Only, the truth has got mistranslated ...
... 11 June 1958 " When there is the decisive emergence, one sign of it is the status or action in us of an inherent, intrinsic, self-existent consciousness which knows itself by the mere fact of being, knows all that is in itself in the same way, by identity with it, begins even to see all that to our mind seems external in the same manner ...
... benefit of the senses and their desires, but with the embrace of the self-existent Bliss which has no cause, beginning or end, eternal in its own immortality. Page 62 × Devātmaśaktiṁ svaguṇair nigūḍhām , self-power of the divine Existent hidden by its own modes. Shwetashwatara Upanishad. ... insensible not only feels and remembers the action of the surgeon's knife, but knows the appropriate reactions of suffering which were in the physical body inhibited by the anaesthetic and therefore non-existent; that in the illiterate servant-girl heard and retained accurately the words of an unknown language and could, as Yogic experience knows, by a higher action of itself understand those superficially ...
... This is the liberated perfection. The liberation from ego, the liberation from desire together found the central spiritual freedom. The sense, the idea, the experience that I am a separately self-existent being in the universe, and the forming of consciousness and force of being into the mould of that experience are the root of all suffering, ignorance and evil. And it is so because that falsifies... cured, the separation of its being and will from the divine Being and the divine Will; when it returns to unity with the divine Will and Being, it rises beyond sin and virtue to the infinite self-existent purity and the security of its own divine nature. Page 680 Its incapacities it tries to set right by organising its imperfect knowledge and disciplining its half-enlightened will and force... and Truth and Power which belong to the free soul acting from the supreme centre of its existence. Again, because it is limited in the delight of being, it is unable to lay hold on the secure, self-existent perfect bliss of the spirit or the delight, the Ananda of the universe which keeps the world in motion, but is only able to move in a mixed and shifting succession of pleasures and pains, joys and ...
... Arguments for the Existence of God Appendices Sri Aurobindo Appendix I The Pure Existent One indivisible that is pure existence. Chhandogya Upanishad.* When we withdraw our gaze from its egoistic preoccupation with limited and fleeting interests and look upon the world with dispassionate and... that the world only exists in and by its consciousness? Its own state of consciousness or mental standards are to it the test of reality; all outside its orbit or view tends to become false or non-existent. This mental self-sufficiency of man creates a system of false accountantship which prevents us from drawing the right and full value from life. There is a sense in which these pretensions of the... pure existence, eternal, infinite, indefinable, not affected by the succession of Time, not involved in the extension of Space, beyond form, quantity, quality, — Self only and absolute. The pure existent is then a fact and no mere concept; it is the fundamental reality. But, let us hasten to add, the movement, the energy, the becoming are also a fact, also a reality. The supreme intuition and its ...
... begin with, this is the only certitude that it can become something marvelous, otherwise... That, too, depends on the stand one takes. A complete identification with the play as play, as a self-existent and independent thing, is probably necessary, first in order to play the game as one should play it. But at one point one does in fact reach that detachment, such a complete disgust for the whole ...
... fantastic in the Supreme or the universal Self-existence, but in our own inability to seize the supreme clue to its manifold existence or discover the secret plan and pattern of its action. The Self-existent is the Infinite and Page 341 its way of being and of action must be the way of the Infinite, but our consciousness is limited, our reason built upon things finite: it is irrational to... invisible,—but they are not invisible to the spiritual vision of the Infinite: some of them are actualities working to produce or occasion a new actuality, some are possibles that are near to the pre-existent actuals and in a way included in their aggregate; but there can intervene always new possibilities that suddenly become dynamic potentials and add themselves to the nexus, and behind all are imperatives... because it is of one essence with the Infinite. For by the Infinite we do not mean solely an illimitable self-extension in Space and Time, but something that is also spaceless and timeless, a self existent Indefinable and Illimitable which can express itself in the infinitesimal as well as in the vast, in a second of time, in a point of space, in a passing circumstance. The finite is looked upon as ...
... thousand aspects it presents to the mind's outward and inward experience. The Victorian agnostic would, I suppose, cancel this qualification; he would pronounce for the doubtful existence and, if existent, for the absolute unknowableness of this Unknowable. October 10, 1932 Page 25 ...
... no knowledge of life and matter except as they make themselves sensible to him and capable of being seized by his mental intelligence; what he does not sense and conceive, is to him practically non-existent, or at least alien to his world and his nature. Man is in his principle a mental being, but not one living in a mind world, but in a dominantly physical existence; his is Page 488 a... failure of delight,—all phenomena of the intelligent mind-sense. So too that which is above him and that which is around him and in which he lives,—God, the universal being, the cosmic Forces,—are non-existent and unreal to him until his mind awakes to them and gets, not yet their true truth, but some idea, observation, inference, imagination of things supersensuous, some mental sense of the Infinite, some... world outside or groping inward for its own deeper spirit. For in this great transformation we begin to have a consciousness not shut up in a generating box, but diffused freely and extending self-existently everywhere; there is or may be a centre, but it is a convenience for individual action, not rigid, not constitutive or separative. The very nature of our conscious activities is henceforth universal; ...
... no further questions would be possible and we have to wrap up the issue. But, for various valid reasons, which we cannot elaborate here, we cannot accept that Matter is the prime principle and self-existent. We have, therefore, to reject the easy and obvious materialistic solution and fall back upon other hypotheses. One of these is the religious myth and dogmatic belief of a God who constantly... are ultimately unreal. For, as we mentioned at the beginning, the one unmodifiable and eternal Self or Spirit is, according to this hypothesis, the only reality: everything else may be pragmatically existent for some finite interval of time but is never real. There is a third theory which admits neither the primal Inconscient nor the original Superconscient but a Nihil or Void as the substratum... imaginary becoming and will surely founder there and cease to exist. It is not at all eternal, and its only "immortality" is a greater or less continuity in the Becoming. It is not a real and always existent Person who maintains and experiences the ever-unfolding stream of phenomena. For theories of this kind it is not indispensable that there should be a psychic entity always the same which ...
... play of the ignorance without any root or basis of divine reality in it. On the contrary, union by Yoga with the Purushottama means the knowledge and enjoyment of our oneness with him in our self-existent being and of a certain differentiation in our active being. It is the persistence of the latter in a play of divine works which are urged by the motive power of divine love and constituted by a perfected... spiritual truth of its being. Not even the fieriest assault of mental grief can disturb it; for mental grief comes to us from outside, is a reaction to external touches, and this is the inner, the self-existent happiness of those who no longer accept the slavery of the unstable mental reactions to external touches. It is the putting away of the contact with pain, the divorce of the mind's marriage with grief... desire and the senses which are the recipients of outward touches and reply to them with our customary emotional reactions; but even the mental thought has to be stilled in the silence of the self-existent being. First, all the desires born of the desire-will have to be wholly abandoned without any exception or residue and the senses have to be held in by the mind so that they shall not run out to all ...
... you, and that you are and always will be my child—for that is the truth of your being. Here is what I wrote: In your ignorance, you created a phantom of your destiny, and then, out of this non-existent ghost, you made a hobgoblin around which all the resistances of your outer nature have crystallized. Page 101 It is a double ignorance: – in the universe, there are not—there cannot ...
... It is like a progressive victory over all the imperatives. Thus all laws of Nature, naturally, all the human laws, all the habits, all the rules, all that becomes supple and ends by being non-existent. And yet one can maintain a regular rhythm that facilitates action—it is not contrary to this suppleness. But it is a suppleness in the execution, in the adaptation, that comes in and changes everything ...
... power. (After some time) The Theosophical Society's prophecy about world war in May might come true. The Russians have given an ultimatum to Rumania on fourteen points, of which thirteen are non-existent, Rumania says, and one is unimportant. PURANI: If war breaks out there, I hope Britain will strike the first blow. SRI AUROBINDO: That will depend on Turkey. She has a pact with Russia not to ...
... other to a great, a selfless and desireless, a divine action. In the Sankhya Soul and Nature are two different Page 227 entities, in the Gita they are two aspects, two powers of one self-existent being; the Soul is not only giver of the sanction, but lord of Nature, Ishwara, through her enjoying the play of the world, through her executing divine will and knowledge in a scheme of things supported... that changes and expresses its changes in her actions. And this Soul is One and Many; it is the one Life-being out of which all life is constituted and it is all these living beings; it is the cosmic Existent and it is all this multitude of cosmic existences, sarvabhūtāni , for all these are One; all the many Purushas are in their original being the one and only Page 228 Purusha. But the mechanism... soul manifest in Nature and bound up with its action, is another status of the Purusha, which is entirely a status and not at all an action; that is the silent, the immutable, the all-pervading, self-existent, motionless Self, sarvagatam acalam , immutable Being and not Becoming, the Akshara. In the Kshara the Soul is involved in the action of Nature, therefore it is concentrated, loses itself, as it ...
... physical, materialised mind and senses which know only the material world, and then he becomes aware that his material existence is not a thing apart and self-existent, as the material universe in which he lives is also not a thing apart and self-existent, but is in constant relation to the higher planes and acted on by their powers and beings. He Page 630 can open up and increase the action of... aware of it unrolling out of self-existence the works of knowledge, will and dynamic soul-action for the enjoyment of an infinite delight of the being. It may dwell in the principle of infinite self-existent delight and be aware of the divine Ananda creating out of its self-existence by its energy whatever harmony of being. In these three poises the consciousness of unity dominates; the soul lives in ...
... sometimes have a glimpse of it. In that case, the divine soul that is always existent and contained in the Satchidananda would not only not lose the background of the Infinite, free from time and birth and change and death, but it would simultaneously live in the One and in the Many because there the unity is Self-existent and automatically operative. It is not an effort to realize the One in the Many... 12th—we can see afterward that these following chapters are an application of the basis that is already established.) The Supermind is a working out or welling out of this self-existent Delight into movement. Eternal Self-existent Delight concentrated within itself gives you the view of the Transcendental, eternal and infinite; and when it moves out into self-extension, its Delight turns into play of Delight... Satchidananda, and the other is the divided mentality; that is to say, the mental consciousness of man is not at all capable of reali- Page 159 zing that fundamental, essential, self-existent Delight. These two oppose each other. Human mind in its search for perfection says : one of them must be true and the other must be false. If the other is true, then to reach the Delight which is ...
... cannot say that it exists or does not exist because it cannot be defined as that which we know or understand by the idea of existence. Therefore it is not Sat. At the same time it is not Asat or non-existent because it contains existence in itself. By Asat or non-being we mean something beyond which is a contradiction of existence. It is generally considered as a sort of nothingness because it is nothing... principles is the life of the universe. Prakriti [is] executive Nature as opposed to Purusha, which is the Soul governing, taking cognizance of and enjoying the works of Prakriti; Shakti [is] the self-existent, self-cognitive Power of the Lord (Ishwara, Deva, Purusha), which expresses itself in the workings of Prakriti. Notes, c. 1914 - IV Sat—is essence of being, pure, infinite and undivided ...
... herself. But "the strife of the gunas is only a representation in the imperfection of the lower nature; what the three gunas stand for are three essential powers of the Divine which are not merely existent in a perfect equilibrium of quietude, but unified in a perfect consensus of divine action. Tamas in the spiritual being becomes a divine calm, which is not an inertia and incapacity of action, but... endeavour, striving passion, but the same perfect power of being, śakti, capable of an infinite, imperturbable and blissful action. Sattwa becomes not the modified mental light, prakāś, but the self-existent light of the divine being, jyoti, which is the soul of the perfect power of being and illumines in their unity the divine quietude and the divine will of action. The ordinary liberation gets the ...
... psychic love or surrender. White rose = pure spiritual surrender. The java [ red hibiscus ] is the flower of the Divine Power. The [ flower named ] eternal smile 3 means the self-existent joy and gladness of the Spirit. I told you saffron meant purification—so if it has any significance, it can only mean that the Mother gave you a power of purification to use. 4 Page ...
... itself. What I bring, the world must have the capacity and the will to accept: otherwise even if I bring with me the highest and the most imperative truth, it will be, absolutely as it were, non-existent for a consciousness that does not recognise or receive it: the being with that consciousness will not profit a jot by it. You will say if the truth I bring is supreme and omnipotent, why ...
... from a divergence in the fundamental conception of God in the world. To the Mayavadin, Ishwara, God in relation to the world, is a supreme term of Maya and therefore like all things in Maya existent yet not existent; to the Seer God is an eternal reality standing behind Chit-Shakti in its works, embracing it, possessing it, fulfilling Himself in it through the world rhythm. Action to the Mayavadin can... experience, withdrawal from life an obvious and logical escape; freedom & bliss in the world are only a statement of Scripture, an experience abnormal to ordinary humanity and if eternally existent, then existent in our supraliminal self and not in our waking consciousness. Therefore India failing in the ancient power of Vedic tapasya has inertly accepted & combined the Buddhist Law of Karma & Rebirth... self-governing existence to be subordinate to mechanical Force, contained in it and one of its appearances and results, then we are naturally & inevitably driven towards the conception of a tyrannous self-existent Necessity as the true nature & governing force of existence; the self-conscious, self-governing entity dwindles into a side play of that Necessity, governed by it & not really self-governing; ...
... through and combining one with another all the forms and activities of the psychic system". The unconscious ground of psychic energy, there- fore, is pre-existent to the appearance of life and mind. What then is the relation between this pre-existent unconscious ground and the patterned contents which are regarded as the collective sediment of all human and animal experience - the sediment which keeps... product of life's and mind s experience but what was originally hidden in the unconscious and rose into that experience from a pre-existent store and sank back as sediment with whatever novelty was realised by the rise into consciousness. The suggestion 01 pre-existent store is reinforced by Jung's view that the chic Page 210 dynamisms of the collective unconscious represent typical... occurs between brains is to put them not only outside the time observed in the physical universe but also outside that universe's space, for the two brains have had communication as if they had been existent at the same point. This is to contradict all that we know of brains, whereas of minds we may argue, as does Professor Price whom Dingwall and Parsons as well as Mrs. Knight quote, that they cannot ...
... realization. These are what could be called the two modes, not of your character, but of your soul. 1 ( silence ) Sri Aurobindo told me, He has all the necessary stuff. This book is self-existent and you have only to follow it along, with simplicity, the way you would follow a path that has already been blazed that is already THERE, automatically brought into being by its own necessity. ( ...
... other to initiate new depths and ranges of knowledge. In either case there is always an element of self-existent truth and a sense of absoluteness of origination suggestive of its proceeding from the spirit's knowledge by identity. It is the disclosing of a knowledge that is secret but already existent in the being: it is not an acquisition, but something that was always there and revealable. It sees the... with fresh knowledge. The intuitive knowledge on the contrary, however limited it may be in its field or application, is within that scope sure with an immediate, a durable and especially a self-existent certitude. It may take for starting-point or rather for a thing to light up and disclose in its true sense the data of mind and sense or else fire a train of past thought and knowledge to new meanings... the pure truth substance, and labours to unravel the mingled skein of ignorance and knowledge, falsehood and error. As the intuition is of the nature of a memory, a luminous remembering of the self-existent truth, so the inspiration is of the nature of truth hearing: it is an immediate reception of the very voice of the truth, it readily brings the word that perfectly embodies it and it carries something ...
... you say : "The Absolute is there, but Ignorance is not in that Reality." That is to say, Ignorance is "here" in this world, in life. Somehow or other a principle opposed to the nature of the self-existent Reality,—all-conscious and all-delight,—has succeeded in inflicting itself upon that Reality. This is "indescribable"— "Anirvachaniya",—it is something that should not have happened but has happened... Ignorance is like a mass of dark clouds covering a certain belt of evolutionary movement of universal Energy. This universal Energy is moving from the darkness of the Inconscient right up to some self-existent Light, and in between, at a certain stage, it is subjected to the dark belt of Ignorance. Below that line there is no active Ignorance and beyond it Ignorance cannot exist, as it is completely eliminated... friend to some one, a scientist or a shopkeeper in his profession. An individual thus is so many persons in one. Now when one personality is working in him all the other personalities seem to be non-existent;—when the scientist is working in his laboratory then it is the scientist in Page 277 him that should absorb all his energies. Then only he can secure the maximum success. Now what ...
... it is cast into form, so is it with the world and the Eternal. All creation or becoming is nothing but this self-manifestation. Out of the seed there evolves that which is already in the seed, pre-existent in being, predestined in its will to become, prearranged in the delight of becoming. The original plasm held in itself in force of being the resultant organism. For it is always that secret, burdened... aterial mould. Mind, Life and Body are an inferior consciousness and a partial expression which strives to arrive in the mould of a various evolution at that superior expression of itself already existent to the Beyond-Mind. That which Page 125 is in the Beyond-Mind is the ideal which in its own conditions it is labouring to realise. From our ascending point of view we may say that... aspiring. An infinite, omniscient, omnipotent Mind would not be mind at all, but supramental knowledge. Mind, as we know it, is a reflective mirror which receives presentations or images of a pre-existent Truth or Fact, either external to or at least vaster than itself. It represents to itself from moment to moment the phenomenon that is or has been. It possesses also the faculty of constructing in ...
... possible, we must find out the reality of Matter just as, seeking the fundamental knowledge, we have found out the reality of Mind and Soul and Life. In a certain sense Matter is unreal and non-existent; that is to say, our present knowledge, idea and experience of Matter is not its truth, but merely a phenomenon of particular relation between our senses and the all-existence in which we move. When... consciousness the first method of this lower experience of existence. If we go back to the spiritual basis of things, substance in its utter purity resolves itself into pure conscious being, self-existent, inherently self-aware by identity, but not yet turning its consciousness upon itself as object. Supermind preserves this self-awareness by identity as its substance of self-knowledge and its light... Mind throws itself and dwells in them. So dwelling, creative by its inherent force as the agent of Real-Idea, bound by its own nature to convert all its perceptions into energy of life, as the All-Existent converts all His self-aspectings into various energy of His creative Force of consciousness, cosmic Mind turns these, its multiple viewpoints of universal existence, into standpoints of universal ...
... it, no Page 34 boundaries, no directions marked for it in space and time, it being beyond them. But by the fact that it is above this tree, urdhva , we recognise it to be so, self-existent in its delight of awareness. Imagine a stringed instrument,—and it is but the original sound that is really present in it even before the string is plucked; imagine a flower,—and it is but its fragrance... even when he is awake. In this way we can understand the infatuation of the Eternal that it becomes self-oblivious under her sway. Therefore whatever is here is all ignorance, avidya . In the Pure Existent is now carried on the play of this strange inexplicable Maya. We witness her as lower Nature or Apara Prakriti, cut off from the supreme Source. It even gives us a strong sense of abiding illusion... the three Purushas, synthesising the Kshara and Akshara in the Uttama. In fact, transference of the attributes of the drifting and unsteady phenomenal Nature, the play of inferior Maya, to the ever-existent Kshara Purusha who presides over the works of this Nature, is not acceptable to the Aurobindonian experience and philosophy of the spirit. That which belongs to Nature, and for whatever reason or ...
... and movements of the soul and not to all the inward psychological experiences, surface or occult, in which the mind and vital predominate. Page-253 in oneness with the Divine; self-existent being with an infinite power of consciousness and unconditioned delight in its being. spirituality An awakening to the inner reality of our being, to a spirit, self, soul which is other ...
... Consciousness is at the back of the material universe: without that consciousness there would not be the marvellous organisation that is found within the material particle of atom. The Inconscient is pre-existent to the material creation. The one indivisible Reality and its pure consciousness: that is the origin. This Supreme Consciousness chose to objectify himself, bring himself out of himself, witness ...
... vibho viśvamūrte namaste namaste cidānandamūrte, namaste namaste tapoyogagamya namaste namaste śrutijñānagamya.8 He Who is birthless, eternal and the cause of causes He Who is benignant, self-existent and the light of all lights, He Who is beyond wakefulness, dream and sleep, He Who is beyond darkness, beginning and end, I take refuge in that One real Saviour who has no second. Salutations ...
... and behind it Nihil: there is experience of knowledge without a Knower, experience of being without an Existent; there are simply a number of elements, parts of a flux without a real whole, which combine to create the illusion of a Knower and Knowledge and the Known, the illusion of an Existent and existence and the experience of existence. Or they can conclude that Time is the only real existence... existence and Page 530 they themselves are its creatures. This conclusion of an illusory existent in a real or unreal world is as inevitable to this kind of withdrawal as is the opposite conclusion of a real Existence but an illusory world to the thinker who, dwelling on the immobile self, observes everything else as a mutable not-self; he comes eventually to regard the latter as the result of... on the surface of the consciousness,—though it is always there behind, within, subliminally present and often even active,—therefore we have to recover it as something that is lost or is no longer existent, and this we do by that repetitive and linking action of the thought-mind which we call memory,—just as we summon things which are not within the actual field of our limited superficial mind-experience ...
... ego-consciousness. In avidya, the individual lives in his ego-consciousness, which tends always to assert its finitude and yet its independence, as though it were self-existent. Ego is a false sense, corresponding to which there is no real existent entity or reality. As a result, ego-sense continues to wander in cycles and in bondage to limitations of being, knowledge, joy, power, however much their boundaries... And through this endeavour they came to see that the self in us is one with the universal self of all things and that this self again is the same as God and Brahman, a transcendent Existence and Existent, and they beheld, felt, lived in the inmost truth of all things in the universe and the inmost truth of man's inner and outer existence by the light of this one and unifying vision. The Upanishads... "It is He that has gone abroad — That which is bright, bodiless, without scar of imperfection, without sinews, pure, unpierced by evil. The Seer, the Thinker, the One who becomes everywhere, Self-existent has ordered objects perfectly according to their nature from years sempiternal". 34 Of this mysterious and hardly knowable Reality, the Rishi of the Kena Upanishad speaks as follows: "If thou ...
... change at all can be thought of as real. If change is not an illusion, it must be, in whatever manner, a reality. But if it is real, then it must be some aspect of the supreme Spirit which is the sole Existent. In other words, the supreme Spirit must be capable of putting forth a changing expression of itself. The reality of such an expression does not imply that the supreme Spirit has no changeless being ...
... ess is at the back of the material universe: without that consciousness there would not be the marvellous organisation that is found within the material particle of atom. The Inconscient is pre-existent to the material creation. The one indivisible Reality and its pure consciousness: that is the origin. This Supreme Consciousness chose to objectify himself, bring himself out of himself ...
... world itself. What I bring, the world must have the capacity and the will to accept: otherwise even if I bring with me the highest and the most imperative truth, it will be, absolutely as it were, non-existent for a consciousness that does not recognise or receive it: the being with that consciousness will not profit a jot by it. You will say if the truth I bring is supreme and omnipotent, why does it ...
... these associated quantities can be ascribed as in the old physics. Several scientists argue: "If with our instruments we fail measure two quantities accurately, how does it prove them to be non-existent together in a definite form? The answer is "No refinement in our instruments will ever take ., us nearer accuracy. For the inaccuracy depends on the size of the elementary particle and on the nature... Logical causality insists that both accurate calculation and probable calculation should be thought of as resulting from a state of affairs which is sufficient ground for them. In the one case, co-existent definite velocity and position; in the other, definite velocity and indefinite position or vice versa. What actually is in nature cannot be decided by merely logical causality: where physics is ...
... 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, existent and non-existent; or, let us say, it is neither real nor unreal: it is a paradox, a suprarational enigma. But what then is this mystery, or is it insoluble? how comes this Page 458 illusion to... Illusion generated, how the universe manages to be there in the pure existence of Brahman, is illegitimate: the problem does not exist, because the universe is non-existent, Maya is unreal, Brahman is the sole truth, alone and self-existent for ever. Brahman is not affected by any illusory consciousness, no universe has come into existence within its timeless reality. But this evasion of the difficulty... creation is a presentation of beings, names, forms, happenings, things, impossible to accept as true, contradictory of the indeterminable purity of the One Existence. Maya then is not real, it is non-existent: Maya is itself an illusion, the parent of numberless illusions. But still this illusion and its works have some kind of existence and so must in some way be real: moreover, the universe does not ...
... undertrial prisoner in the Alipur Jail, he came out in May, 1909, to find the party organisation broken, its leaders scattered by imprisonment, deportation or self-imposed exile and the party itself still existent but dumb and dispirited and incapable of any strenuous action. For almost a year he strove single-handed as the sole remaining leader of the Nationalists in India to revive the movement. He published... Supermind or eternal Truth-consciousness which is in its nature the self-aware and self-determining light and power of a Divine Knowledge. Mind is an ignorance seeking after Truth, but this is a self-existent Knowledge harmoniously manifesting the play of its forms and forces. It is only by the descent of this supermind that the perfection dreamed of by all that is highest in humanity can come. It is possible ...
... except from neck to head I feel that. Explain it to me. You are probably becoming aware of a suitable consciousness wider than the physical and when one is in this consciousness the body seems non- existent. The thought being still active, you are aware at that time of head only. Whether I sit in meditation or not, I felt deep peace behind and around my head and I like to enter into it. How nice ...
... not desire, endeavour, striving passion, but the same perfect power of being, Shakti, capable of an infinite, imperturbable blissful action. Satwa becomes not the modified mental light, but the self-existent light of the divine being. This transformation leads to the manifestation of a new Prakriti, Gnostic Prakriti or Gnostic Nature. To use the words of the Gita, this would mean the manifestation of ...
... being predetermined. From another standpoint, however, one can say with equal truth that the world here is being recreated every moment; it is not a mere replay or flash-back of a past event, a pre-existent phenomenon, but something ever new and fresh. Take, for an example, a material body, of a particular chemical composition, having some well-defined properties; it behaves according to that nature ...
... being predetermined. From another standpoint, however, one can say with equal truth that the world here is being recreated every moment; it is not a mere replay or Hash-back of a past event, a pre-existent phenomenon, but something ever new and fresh. Take, for instance, a material body, of a particular chemical composition, having some well-defined properties; it behaves according to that nature and ...
... ce. First, we affirm an Absolute as the origin and support and secret Reality of all things. The Absolute Reality is indefinable and ineffable by mental thought and mental language; it is self-existent and self-evident to itself, as all absolutes are self-evident, but our mental affirmatives and negatives, whether taken separatively or together, cannot limit or define it. But at the same time there... n and, if seen by this knowledge in its own truth or its occult meaning, can be Page 684 regarded as an expression of the Reality and itself a reality. This manifested reality is self-existent in these fundamental aspects; for all the basic realities are a bringing out of something that is eternal and inherently true in the Absolute; but all that is not fundamental, all that is temporary... affirmation which we put forward is that the fundamental reality of the Absolute is to our spiritual perception a Divine Existence, Consciousness and Delight of Being which is a supracosmic Reality, self-existent, but also the secret truth underlying the whole manifestation; for the fundamental truth of Being must necessarily be the fundamental truth of Becoming. All is a manifestation of That; for it dwells ...
... winging movement in the rhythm. Without an inevitable rhythm there can be no inevitable wording. If you understand all that, you are lucky. But how to explain the inexplicable, something that is self existent? That simply means an absoluteness, one might say, an inexplicably perfect and in-fitting thusness and thereness and thatness and everything-elseness so satisfying in every way as to be unalterable ...
... that it is we who think, that is, produce or create our thoughts. We are the makers of our notions and ideas. But in reality it is not so. Thoughts, ideas, notions, all movements of the mind are self-existent realities. They go about or flow on like the waves of a vast sea. Human beings are mere instruments, receptacles that capture or seize some undulations of this vast ocean. Man is man, that is to say ...
... greater completeness in proportion as we arrive at two kinds of perfection; first, a greater and greater detachment from the control of the lower suggestions; secondly, an increasing discovery of a self-existent Being, Light, Power and Ananda which surpasses and transforms the normal humanity. The ethical mind becomes perfect in proportion as it detaches itself from desire, sense suggestion, impulse, customary... all its actions. The aesthetic mind is perfected in proportion as it detaches itself from all its cruder pleasures and from outward conventional canons of the aesthetic reason and discovers a self existent Page 668 self and spirit of pure and infinite Beauty and Delight which gives its own light and joy to the material of the aesthesis. The mind of knowledge is perfected when it gets away... spiritual Will, the Truth-Will of the spirit. The third and noblest stage of the intellectual will and reason is an intelligence which seeks for some universal reality or for a still higher self-existent Truth for its own sake and tries to live in that Truth. This is primarily a mind of knowledge and only secondarily a mind of Will. In its excess of tendency it often becomes incapable of Will except ...
... Cosmic love depends on the realisation of oneness of self with all. Psychic love or feeling for all can exist without this realisation. The oneness with all in its basis is something self-existent and self-content which does not need expression. When it does express itself as love, it is something wide and universal, untroubled and firm even when it is intense. This is in the basic cosmic... rises from deep within and is the result of the meeting of the inner being with that which calls it towards a divine joy and union; it is, once it becomes aware of itself, something lasting, self-existent, not dependent upon external satisfactions, Page 341 not capable of diminution by external causes, not self-regarding, not prone to demand or bargain but giving itself simply and spontaneously... the Mother speaks in that passage 1 is something very pure, fixed and constant; it does not leap like fire and sink for want of fuel, but is steady and all-embracing Page 344 and self-existent like the light of the sun. There is also a divine love that is personal, but it is not like the ordinary personal human love dependent on any return from the person—it is personal but not egoistic ...
... operation is made more swift, luminous, strong and positive and it arrives even at a kind of imitative and often false intuition that strives to be but is not really the luminous, direct and self-existent truth. The next step is the formation of a luminous mind of intuitive experience, thought, will, feeling, sense from which the intermixture of the lesser mind and the imitative intuition are progressively... ignorance. The mind is the ignorance attempting to know or it is the ignorance receiving a derivative knowledge: it is the action of Avidya. The supermind is always the disclosure of an inherent and self-existent knowledge; it is the action of Vidya. A second difference that we experience is a greater and a spontaneous harmony and unity. All consciousness is one, but in action it takes on many movements... spiritually, in continuity, in eternal possession and with an absolute directness and completeness. Thought is only one means of partially manifesting and presenting what is hidden in this greater self-existent knowledge. This supreme kind of knowing will not indeed be possible to us in its full extent and degree until we can rise through many grades of the supermind to that infinite. But still as the s ...
... In the Silence A MEDITATION Gangadhar I. Self-Knowledge is Bliss; the confusion, due to ignorance, is sorrow. II. To comprehend in a deep seated silence the real existent,—as it is,— is the best way to enjoy the happiness and to become free from the misery. III. There is a Reality, wide as the sky, which acts in and through all beings. All are its becoming and ...
... Evening Talks with Sri Aurobindo FEBRUARY 1940 23 February, 1940 Disciple : The world is Swayambhu – self-existent – according to Jainism. God can't have created world because he lacks motive. Sri Aurobindo : Do you create because you are unhappy? Nirod writes poetry because he is miserable? Disciple : No, to get more joy. ...
... supreme knowledge that this can altogether be said; the knowledge which the intellect of man amasses, is gathered laboriously by the senses and the reason from outside. To get this other knowledge, self-existent, intuitive, self-experiencing, self-revealing, we must have conquered and controlled our mind and senses, saṁyatendriyaḥ , so that we are no longer subject to their delusions, but rather the mind... and logical mind gets entangled: it is not a truth which has to be proved, but a truth which has to be lived inwardly, a greater reality into which we have to grow. Finally, it is in itself a self-existent truth and would be self-evident if it were not for the sorceries of the ignorance in which we live; the doubts, the perplexities which prevent us from accepting and following it, arise from that ignorance... that once held him enslaved; his is a freedom allowed by Nature because he has merited it. The freedom of the Gita is that of the freeman, the true freedom of the birth into the higher nature, self-existent in its divinity. Whatever he does and however he lives, the free soul lives in the Divine; he is the privileged child of the mansion, bālavat , who cannot err or fall because all he is and does is ...
... knowledge of the universe. But always mental experience and the concepts of the reason have been held by it to be even at their highest a reflection in mental identifications and not the supreme self-existent identity. We have to go beyond the mind and the reason. The reason active in our waking consciousness is only a mediator between the subconscient All that we come from in our evolution upwards and... it is, because itself it is of that and has come from that, and will not yield it to the judgment of what merely becomes and appears. What the Intuition tells us of, is not so much Existence as the Existent, for it proceeds from that one point of light in us which gives it its advantage, that sometimes opened door in our own self-awareness. Ancient Vedanta seized this message of the Intuition and formulated... catholicity and unity of intuitional thought. And behind the thought of all, variously presented, survived as Page 76 the fundamental conception, Purusha, Atman or Sad Brahman, the pure Existent of the Upanishads, often rationalised into an idea or psychological state, but still carrying something of its old burden of inexpressible reality. What may be the relation of the movement of becoming ...
... ordinary human mind from understanding how all these forms which are to his senses so real, solid and durable can be in truth only temporary phenomena and a thing like pure energy, to the senses non-existent, intangible and almost incredible, can be the one permanent cosmic reality. The problem of consciousness is not solved by this theory; for it does not explain how the contact of vibrations of Force... not hesitate to accept it. For it is impossible, because contradictory of reason, to suppose that Force is a thing alien to the one and infinite existence and entered into it from outside or was non-existent and arose in it at some point in Time. Even the Illusionist theory must admit that Maya, the power of self-illusion in Brahman, is potentially eternal in eternal Being and then the sole question is... that this rhythm is the nature of Force in existence and there is absolutely no reason to seek for a why, a cause, an initial motive or a final purpose for that which is in its nature eternally self-existent. We cannot put that question to eternal self-existence and ask it either why it exists or how it came into existence; neither can we put it to self-force of existence and its inherent nature of impulsion ...
... more clouded it identifies itself with surface forms of personality, creations of Prakriti, and becomes unaware of its divine origin. Self, when one becomes aware of it, is felt as something self-existent and eternal which is not identified with forms of mental, vital and physical personality,—these are only small expressions of its potentialities in Nature. What people call themselves now is only... fundamental, or as we call it, the central being. But the fundamental being is not combined of the mental, vital, psychic etc., these are only expressions of the Jivatman; the Jivatman itself is self-existent in the Divine; essential in its being, it cannot be regarded as a combination of things. The Jivatman and the Mental Purusha When the Atman is individualised—i.e. supporting from above the... spark-soul and psychic being are three different forms of the same reality and they must not be mixed up together, as that confuses the clearness of the inner experience. The Jivatman or spirit is self-existent above the manifested or instrumental being—it is superior to birth and death, always the same; it is the individual self or Atman, the eternal true being of the individual. The soul is a spark ...
... ordinary human mind from understanding how all these forms which are to his senses so real, solid and durable can be in truth only temporary phenomena and a thing like pure energy, to the senses non-existent, intangible and almost incredible, can be the one permanent cosmic reality. Page 113 The problem of consciousness is not solved by this theory; for it does not explain how the contact... not hesitate to accept it. For it is impossible, because contradictory of reason, to suppose that Force is a thing alien to the one and infinite existence and entered into it from outside or was non-existent and arose in it at some point in Time. Even the Illusionist theory must admit that Maya, the power of self-illusion in Brahman, is potentially eternal in eternal Being and then the sole question is... that this rhythm is the nature of Force in existence and there is absolutely no reason to seek for a why, a cause, an initial motive or a final purpose for that which is in its nature eternally self-existent. We cannot put that question to eternal self-existence and ask it either why it exists or how it came into existence; neither can we put it to self-force of existence and its inherent nature of impulsion ...
... of Matter can no longer be held as giving any sufficient explanation of the existence of Mind,—and indeed Matter itself can no longer be explained by Matter alone, for it does not appear to be self-existent,—we are thrown back from this easy and obvious solution to other hypotheses. One of these is the old religious myth and dogmatic mystery of a God who creates constantly immortal souls out of his... contrary, it still persists as an immortal embodied being, there must be a subtle or psychic body in which it continues, and it is fairly certain that this psychic body and its inhabitant must be pre-existent to the material vehicle: it is irrational to suppose that they were created originally to inhabit that brief and perishable form; an immortal being cannot be the outcome of so ephemeral an incident... Superconscient Eternal which by its presence supports the mass of phenomena. It is not eternal, and its only immortality is a greater or less continuity in the Becoming. It is not a real and always existent Person who maintains and experiences the stream or mass of phenomena. That which supports them, that which really and always exists, is either the one eternal Becoming or the one eternal and impersonal ...
... of Intuition; for though we have applied that word for want of a better to any supra-intellectual direct way of knowing, yet what we actually know as intuition is only one special movement of self-existent knowledge. This new range is its origin; it imparts to our intuitions something of its own distinct character and is very clearly an intermediary of a greater Truth-Light with which our mind cannot... completely separative knowledge which relies on a machinery of indirect contact, a knowledge by acquisition which is yet, without being conscious of it, a rendering or bringing up of the contents of a pre-existent inner awareness and knowledge. A knowledge by identity, a knowledge by intimate direct contact, a knowledge by separative direct contact, a wholly separative knowledge by indirect contact are the ...
... deliver itself. The human soul once seized by this compelling direction can no longer be satisfied with looking forth at mortalities and seemings through those doors of the mind and sense which the Self-existent has made to open outward upon a world of forms; it is driven to gaze inward into a new world of realities. Here in the world that man knows, he possesses something which, however imperfect and ...
... order to recognize one Truth in their opposed aspects and embrace by the way of conflict their mutual Unity. Brahman is the Alpha and the Omega. Brahman is the One besides whom there is nothing else existent.” 929 The evolutionary cycle of which we are a part takes place within That, its origin, essence and destiny. As there is no end to That, there is no end to its manifestations, the cosmic cycles ...
... it is we who think, that is, produce or create our thoughts. We are the makers of our notions and ideas. But in reality it is not so. Thoughts, ideas, notions, all movements of the mind are self-existent realities. They go about or flow on like the waves of a vast sea. Human beings are mere instruments, receptacles that capture or seize some undulations of this vast ocean. Man is man, that is to ...
... The peace need not be grave or joyless—there should be nothing grey in it—but the gladness or joy or sense of lightness that comes in the peace must be necessarily something internal, self-existent or due to a deepening of experience—it cannot, like the laughter of which you speak, be conveyed by an external cause or dependent upon it, e.g. something amusing, exhilarating etc. It is when... serenity and stillness within in which there is no disturbance even if things go wrong or people are unpleasant or the body feels unwell—the state of serene inner gladness remains the same. It is self-existent. Page 156 Happiness is a condition of gladness, sense of inner ease and welfare, contentment, a sunlit life—it is more quiet in its nature than joy and delight. Joy ( harṣa ) is ...
... repeated the divine act of consciousness by which the one Being, eternally self-existent, manifests in itself the multiplicity of the world ( sarvāṇi bhūtāni ātmaiva abhūt , the Self-Being became all Becomings). That is to say, the human or egoistic view is that of a world of innumerable separate creatures each self-existent and different from the others, each trying to get its utmost possible profit ...
... Impersonal is no longer a sadhak of integral Yoga. Impersonal realisation is the realisation of the silent Self, of the pure Existence, Consciousness and Bliss in itself without any perception of an Existent, Conscient, Blissful. It leads therefore to Nirvana. In the integral knowledge the realisation of the Self and of the impersonal Sachchidananda is only a step, though a very important step, or part... independent of the body. When this settles itself there is the liberation ( mukti ). Not only the body, but the vital and mind are felt to be only instruments and one's self is felt to be calm, self-existent and free and wide or infinite. It is then possible for the psychic being to effect in that freedom the full transformation of the nature. All your former experiences were preparing for this, but the ...
... the working of the Yogin,—a difference in the state of the being, a difference in the power and the faculty, a difference in the will and temperament. What we do, arises out of what we are. The existent is conscious of what he is; that consciousness formulates itself as knowledge and power; works are the result of this twofold force of being in action. Mind, life and body can only operate out of... the particular moment of time and field of space in which it is actually operating and the particular conditions which reign in the working and in the moment and in the field as if they were self-existent realities and the binding truth of things. Himself, his knowledge, his force and will, his relations with the world and his fellows, his need in it and his desire from them he treats as the sufficient ...
... successions of cause and circumstance. (Sri Aurobindo, Kena Upanishad, pp. 92-93) What is desire here must there be self-existent Love; what is hunger here must there be desireless satisfaction; what is here enjoyment must there be self-existent delight. (Ibid., p. 88) We have seen that the bane of individual existence in its ordinary ignorant functioning is ...
... which everything returns is the unconscious, insensitive, neutral and indifferent Matter, or else, if Matter and the world built on it were an illusion, they would be rejected as nought by the sole existent Spirit. It is true, he may find that a number of religions, spiritual philosophies and systems of Yoga have attempted to build some meaningful relationship between the material world and God ...
... the trouble. As a matter of fact, however, all the divine qualities – supernals as they have been sometimes called – are of that nature, that is to say, all are universal; they are never non -existent, they are never and can never be negatived. Divine Consciousness, Divine Delight, Divine Power, indeed, Divine Being – they each and all exist as absolute and unitary realities, that is to say, one ...
... electricity as their foundation, their constituent power or energy-substance: that which seems to be a result is,—in its reality, though not in its form,—the origin; the effect is in the essence pre-existent to the apparent cause, the principle of the emergent activity precedent to its present field of action. So it is throughout evolutionary Nature; Matter could not have become animate if the principle ...
... expressed by one of his disciples, Sri Aurobindo once remarked that even if the Formless logically precedes Form, yet it is not illogical to assume that in the Formless itself Form is inherent and already existent in a mystic latency; also it would be equally logical to assume that there is an eternal Form of Krishna, a spirit body. Sri Aurobindo further wrote: "As for the highest Reality it is no ...
... vision and experience of the divine act of consciousness by which the one Being eternally self-existent, manifests in itself the multiplicity of the world. This vision and experience begin to replace the human or egoistic view of a world of innumerable separate creatures each appearing self-existent and different from the others, each trying to get its utmost possible profit out of the others and... Manishi are manifested as events, eventualities. Paribhūh works out determinations as objective events. This paribhūh is svayambhūh, the self-existent Lord, Page 53 because He is only the third poise of the Supreme Self- existent, Who is Kavi in the first poise and Manisī in the second poise. When Reality is known both as bright, bodiless, without scar of imperfections, without... self-development, where one evolves oneself from plane to plane of one's own being and embraces on each successively one's own oneness with the world and arrives at ananda or bliss which is at once self-existent and conscious, and one takes into oneself the action of the lower grades of being as one ascends. One may thus work out a comprehensive process of self-development by a sort of inclusive process of ...
... so here it is some contact that sets in action a pre-existent secret knowledge and brings it to the surface. For consciousness is one in the subject and the object, and in the contact of existence with existence this identity brings to light or awakens in the self the dormant knowledge of this other self outside it. But while this pre-existent knowledge comes up in the surface mind as a knowledge... him who sees all elsewhere than in the Self; for all this that is is the Brahman, all beings and all this that is are this Self. Brihadaranyaka Upanishad. (IV. 5. 15, 7.) The Self-Existent has pierced the doors of sense outward, therefore one sees things outwardly and sees not in one's inner being. Rarely a sage desiring immortality, his sight turned inward, sees the Self face to face... completely separative knowledge which relies on a machinery of indirect contact, a knowledge by acquisition which is yet, without being conscious of it, a rendering or bringing up of the contents of a pre-existent inner awareness and knowledge. A knowledge by identity, a knowledge by intimate direct contact, a knowledge by separative direct contact, a wholly separative knowledge by indirect contact are the ...
... the mind is thought, seeings seen, hearing heard." Such phrases can hardly refer to the pure Absolute remote from all relativity or to the pure Self of Shankara to whom the objective world is non-existent. They indicate another state of consciousness, intermediate, if you will, in which the universe exists not as an objective and external reality, but within the percipient consciousness and is no longer ...
... of Soul, Mind and Life. As Life is found to be force of Spirit, and Mind to be consciousness of Spirit, so Matter is found to be body and substance of Spirit. Matter as a thing in itself is non-existent. What we see of it is a form or forms created by a particular relation between our sense-experience and the all-existence in which we move. Science discovers that Matter resolves into forms of Energy; ...
... justified from his point of view in insisting on Matter as reality, the relative world as the sole thing of which we can in some sort be sure and the Beyond as wholly unknowable, if not indeed non-existent, a dream of the mind, an abstraction of Thought divorcing itself from reality, so also is the Sannyasin, enamoured of that Beyond, justified from his point of view in insisting on pure Spirit as the... physical Matter, claims in the end the same validity as the truth of the material universe. The worlds beyond exist: they have their universal rhythm, their grand lines and formations, their self-existent laws and mighty energies, their just and luminous means of knowledge. And here on our physical existence and in our physical body they exercise their influences; here also they organise their means ...
... only by arriving there, only by making oneself impersonal, one, still, self-gathered, superior to the mental and vital existence in that which is eternally superior to it, can a settled, because self-existent peace and internal freedom be acquired. Therefore this is the first, in a sense the characteristic and essential object of the Yoga of Knowledge. But, as we have insisted, this, if first, is not all;... oneness which is incapable of it and rejects it. For there can be no such original unbridgeable chasm of duality either in the All-existence itself or between any transcendent Oneness and the All-existent. And as in knowledge, so in experience and self-fulfilment. The experience which finds at the summit of things such an original unbridgeable chasm between two contrary principles and can at most succeed ...
... pretending to be this or that and identifying itself with its role the Purusha, this divine inhabitant within, may seem to forget his freedom, but even when he forgets, the freedom is still there, self-existent, therefore inalienable. Never lost except in appearance, it is recoverable even in appearance. The game of the world-existence is not a game of bondage alone, but equally of freedom & the liberation ...
... the beginning of the world, but it is not quite like that! There is constantly a transcendent, constantly a universal, constantly an individual, and the transcendent, universal and individual are co-existent. That is, if you enter into a certain state of consciousness, you can at any moment be in contact with the transcendent Shakti, and you can also, with another movement, be in contact with the universal ...
... April April Mother’s Agenda 1961 April 15, 1961 I am in a state that is... how can I put it?... Non-existent. Nonexistent because.... I would rather say nothing. Let's work. ( Later, after the work: ) All kinds of things are coming up from the subconscient. We seem to be constantly descending instead of ...
... various thinkers and theorists and moralists and statesmen, sometimes consciously, sometimes unconsciously. The conception of the State as propounded even by her great philosophers as something self-existent, sacrosanct and almost divine – august and grim, one has to add – is profoundly significant of the type Page 87 of the subconscient dynamic in the nation: it strangely reminds one ...
... we begin to feel that there is a soul within us which is other than the mutations of mind in its reception of the touches of outward things, a soul which in its depths goes back to something self-existent, immutable, tranquil, self-possessed, grandiose, serene and august, master of itself and unaffected by the eager runnings of our external nature. But this cannot be done so long as we are subject... motionless, blissful Self within us which is eternally untroubled and unaffected by the touches of things, is sufficient to itself and finds there alone its eternal satisfaction. This Self is our self-existent being. It is not limited by our Page 255 personal existence. It is the same in all existences, pervasive, equal to all things, supporting the whole universal action with its infinity,... tranquillity and impersonality, our works cease to be ours, cease to bind or trouble us with their reactions. Nature and her gunas weave the web of her works, but without affecting our griefless self-existent tranquillity. All is given up into that one equal and universal Brahman. But here there are two difficulties. First, there seems to be an antinomy between this tranquil and immutable Self and the ...
... knowledge that the intuitional conclusion was correct and that the more plausible rational and inferential conclusion was an error. For the true intuition proceeds from the self-existent truth of things and is secured by that self-existent truth and not by any indirect, derivatory or dependent method of arriving at knowledge. But even the intuitive reason is not the gnosis; it is only an edge of light of... s, a surrounding penumbra of night and ignorance or half-knowledge, a possibility of alteration or annullation by farther knowledge. The truth of the gnosis is free from doubt, self-evident, self-existent, irrefragable, absolute. The reason has as its first instrument observation general, analytical and synthetic; it aids itself by comparison, contrast and analogy,—proceeds from experience to indirect ...
... order, we find that what shapes it self to us as a life-intention, life-impulse, life-formulation here, already exists in a larger, more subtle, more plastic range of possibilities, and these pre-existent forces and formations are pressing upon us to realise themselves in the physical world also; but only a part succeeds in getting through and even that emerges partially in a form and circumstance... physical Matter, claims in the end the same validity as the truth of the material universe. The worlds beyond exist: they have their universal rhythm, their grand lines and formations, their self-existent laws and mighty energies, their just and luminous means of knowledge. And here on our physical existence and in our physical body they exercise their influences; here also they organise their means ...
... multiple, infinitely varied, not forced to follow one precise line and the same line for all.. 1 The Supermind is already realised somewhere in the domain of the subtle physical, it is already existent and visible and concrete, already expressing itself in forms and in activities... And inevitably there is a subtle influence of that phy sicality on external matter if one is ready to receive the... on which he had earlier taken his firm stand. That there are no parts that can make an aggregate! He finds himself, in the presence of wholes . A 'whole' of dynamic energy, conscious and self-existent, which presents itself in the parts, losing nothing of its totality and imbuing each part with the role and function it has the specific purpose to serve within the 'whole'. As if a reversal ...
... Supreme, it is immortal and ever fresh. The creation partakes of the nature of the creator. Sri Aurobindo gives the example of the seed : out of the seed evolves that which was already "pre-existent in the being, predestined in the will to become, prearranged in the delight of becoming." The potentiality in the seed is unlimited, for after the seed has grown into the tree the potentiality again... "habits of past realised energies". Now if we accept the law as something unchanging, fixed, then it would mean that there is only inconscient Force at play. But we have seen that the Force is the self-existent; then the line taken by the Force would correspond to some Truth of the same. It must be directed by a self-conscious Power. But this play of the Higher m ā y ā is concealed from us by the ...
... imperfections, all its limitations, all its ignorance, there are one or several other worlds which exist in their own zones and are so different in nature from ours here, that for us they are as if non-existent, for we have no relation with them. But the moment the great eternal Voyage passes from this world to that, by the very fact of this passage of the eternal Consciousness, the link will necessarily ...
... would be no contact between them and that necessarily, as soon as one came out of this world and emerged into the world of Truth, Light and Knowledge, one would become, so to speak, imperceptible, non-existent for a world belonging exclusively to the Ignorance and the Inconscience. How is it that even when this change has taken place, there will be a connection and this new world will be able to act ...
... subject to logic, for logic Page 104 applies only to the determinate. We talk confusion if we say that the Absolute cannot manifest the determinate & therefore the universe is false or non-existent. The very nature of the Absolute is that we do not know what it is or is not, what it can do or cannot do; we have no reason to suppose that there is anything it cannot do or that its Absoluteness ...
... winging movement in the rhythm. Without an inevitable rhythm there can be no inevitable wording. If you understand all that, you are lucky. But how to explain the inexplicable, something that is self-existent? That simply means an absoluteness, one might say, an inexplicably perfect and in-fitting thisness and thereness and thatness and every-thingelseness so satisfying in every way as to be unalterable ...
... essence or Pure Existence Page 16 (Sat), both as Conscious Force (Cit), and Delight (Ananda). Sri Aurobindo dwells in these four chapters on the totality of the concept of God as the Pure Existent, Conscious Force and Delight. Sri Aurobindo's logic of rationality conceives a kind of its completeness in itself, just as one's eye grasps the object of sight undeniably, yet it admits a room ...
... born in the ansha of some Devata. Birth and tradition of this life are not everything—there have been previous lives also which one carries on into this one and a future also which is already existent in the present. March 17, 1934 I send you one more poem. But there seems to be hardly any originality in the idea itself—boat, boatman, etc., reminds one of Rabindranath, doesn't it? ...
... various thinkers and theorists and moralists and statesmen, sometimes consciously, sometimes unconsciously. The conception of the State as propounded even by her great philosophers as something self-existent, sacrosanct and almost divine—august and grim, one has to add—is profoundly significant of the type of the subconscient dynamic in the nation: it strangely reminds one of the state organised by the ...
... infinite possibilities of the Infinite. Page 327 But every possibility implies a truth of being behind it, a reality in the Existent; for without that supporting truth there could not be any possibles. In manifestation a fundamental reality of the Existent would appear to our cognition as a fundamental spiritual aspect of the Divine Absolute; out of it would emerge all its possible manifestations... self-presentation, in substantiating experience. In Overmind, in all the higher ranges of the mind, we find recurring the dichotomy of a pure silent self without feature or qualities or relations, self-existent, self-poised, self-sufficient, Page 324 and the mighty dynamis of a determinative knowledge-power, of a creative consciousness and force which precipitates itself into the forms of the... incapable of self-determination. The Supreme Existence cannot be incapable of creating true self-determinations of its being, incapable of upholding a real self-creation or manifestation in its self-existent infinite. Overmind, then, gives us no final and positive solution; it is in a supramental cognition beyond it that we are left to seek for an answer. A Supramental Truth-consciousness is at once ...
... into this darkness of the Inconscience, carrying the individual souls within it to begin their upward evolution through an ascending scale of life and consciousness. Or, if the individual is not 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... Being aware of what is in itself and automatically self-creative by the force of that Truth-awareness,—is a movement of the mind; desire is a movement of life in mind; life and mind then must be pre-existent powers and must have been the determinants of the creation of the material world, and in that case they can equally create worlds of their own supraphysical nature. Or else we must suppose that what... Superconscience, for the Superconscient is here only, not elsewhere; there are no supraphysical worlds; there is no action of supraphysical principles exterior to Matter, no pressure of an already existent Mind and Life upon the material plane. It has then to be asked what are mind and life, and it may be answered that they are products of Matter or of the Energy in Matter. Or else they are forms ...
... statement may be true; but then it would point to the fact that Love at its origin is a self-existent force, an absolute, a transcendent (as I have put it), which does not depend upon the objects,—it depends only on itself or only on the Divine,—for it is a self-existent power of the Divine. If it were not self-existent, it would hardly be independent of the nature or reaction of its Page 369 ... object. It is partly what I mean when I speak of transcendent Love—though this is only one aspect of its transcendence. That self-existent transcendent Love spreading itself over all, turning everywhere to contain, embrace, unite, help, upraise towards love and bliss and oneness, becomes cosmic divine Love; intensely fixing itself on one or others to find itself, to achieve a dynamic unification or... seems imperatively to ask for it or feel that it is there,—it must surely exist in its own absolute right, not constituted, not dependent for its being on a collectivity of distinct selves, but self-existent. To the intellect such an Absolute may seem an indefinable x which it cannot grasp; but mystic or spiritual experience pushed far enough ultimately leads to it, and whatever may be the gate of ...
... who devote themselves to this search, find, they also, the Purushottama, the supreme Divine Person, mām , the Spirit and highest Soul Page 340 and Lord of things. For his utmost self-existent way of being is indeed an unthinkable, acintyarūpam , an unimaginable positive, an absolute quintessence of all absolutes far beyond the determination of the intelligence. The method of negative... have Page 341 seen that it constantly prepares for this fuller truth and more pregnant experience. Indeed, it is implied in the very form the Gita gives to the realisation of the self-existent Immutable. That immutable Self of all existences seems indeed to stand back from any active intervention in the workings of Nature; but it is not void of all relation whatever and remote from all... Nor is the working of his divine Nature in the cosmos an illusion whether of his or our consciousness. The only illusive Maya is the ignorance of the lower Prakriti which is not a creator of non-existent things on the impalpable background of the One and Absolute, but because of its blind encumbered and limited working misrepresents to the human mind by the figure of ego and other inadequate figures ...
... reactions, joy and grief, pleasure and pain. Ananda is the divine counterpart of the lower emotional and sensational being. This higher existence, proper to the divine Sachchidananda, is unified, self-existent, not confused by the figures of Birth and Death. It is called, therefore, Amritam, Immortality, and offered to us as the goal to be aimed at and the felicity to be enjoyed when we have transcended... × Prakriti, executive Nature as opposed to Purusha, which is the Soul governing, taking cognizance of and enjoying the works of Prakriti. Shakti, the self-existent, self-cognitive, self-effective Power of the Lord (Ishwara, Deva or Purusha), which expresses itself in the workings of Prakriti. Maya, signifying originally in the Veda comprehensive and creative ...
... constructing in the drive of Time as a result of the mass of our past energies. For although those energies seem to us to lie dead in the past because their history is behind us, yet are they still existent in their mass and always active in the present and the future. Neither is the ego-function our real self. Ego is only a faculty put forward by the discriminative mind to centralise round itself ...
... fellows has been preached repeatedly but it has never brought about the hoped-for results. As long as no attempt is made towards an inner wideness and tranquillity which would lead us to an already existent Universal Being, Page 79 the single infinite Self in all — as long as no turn is there towards the deep hidden "psyche" in us to whom God the beatific Super-Person is ever real as ...
... with countless beings. This tower of worlds exists in eternity, for there is never an end to the creative urge in the Divine, although in a simultaneous state He remains withdrawn and detached, self-existent in sempiternal self-contemplation and bliss. These worlds do not change, they do not evolve, and all beings in them are perfectly happy in the state in which they exist. But as all possibilities ...
... between men and women was at once made clearly apparent, and behind the conflict of the sexes, only relating to exterior facts, the gravity of the circumstances allowed the discovery of the always existent, if not always outwardly manifested fact, of the real collaboration, of the true union of these two complementary halves of humanity. Many men were surprised to see how easily women could replace ...
... all things that are not unknowable, all things in the universe, there correspond in that universe faculties which can take cognisance of them, and in man, the microcosm, these faculties are always existent and at a certain stage capable of development." "...fundamentally, all possible knowledge is knowledge within the power of humanity." — Sri Aurobindo, The Life Divine Page ...
... fortuitous accident. For the same reasoning which leads us to conclude that world-existence is not a deceptive trick of Mind, justifies equally the certainty that it is no blindly and helplessly self-existent mass of separate phenomenal existences clinging together and struggling together as best they can in their orbit through eternity, no tremendous self-creation and self-impulsion of an ignorant Force... Time, and aware of itself behind all these phenomena by whose intensest vibrations of activity or by whose largest totality it can never be entirely expressed or in any way limited; for it is self-existent and does not depend for its being upon its manifestations. They represent it, but do not exhaust it; point to it, but do not reveal it. It is revealed only to itself within their forms. The conscious ...
... charioteer advances in its path. Who then has yoked this Life-force to the many workings of existence or by what power superior to itself does it move forward in its paths? For it is not primal, self-existent or its own agent. We are conscious of a power behind which guides, drives, controls, uses it. The force of the vital breath enables us to bring up and speed outward from the body this speech that ...
... e with the sacred thread), marriage, srāddha (annual ritual for the deceased), etc., is of course not unknown to anyone. Next morning having got up, as I felt for the shikha I found it non-existent. I got struck with fear. How could I dare look straight in the faces of my parents and relatives? A Brahmin youth without a shikha was no better than a pariah! Thoughts like these troubled my ...
... dualities, then he attains knowledge and all his bondages disappear. [3] Him I call a Brahmin for whom there is neither the shore nor the shoreless, for whom both are non-existent, one who is free from fear, free from attachment. [4] Him I call a Brahmin who is given to meditation and is free from impurities, who has settled down and done what is ...
... used in this book. the Absolute — the supreme reality of that transcendent Being which we call God. Indian thought calls it Brahman, European thought the Absolute because it is a self-existent which is absolved of all bondage to relativities. Advaitin — a Vedantic Monist. Akshara — the Immobile, the Immutable. akṣitaṃ śravaḥ — inexhaustible store of memory... Varuni —a Vedic sage. Page 405 bhakti — love for the Divine; devotion to the Divine. Brahman — the Absolute; the Supreme Being; the One besides whom there is nothing else existent. brahmarandhra — (in yoga) the opening at the top of the skull the Buddha —Gautama Buddha also known as Tathāgata (c. 563-c.483 BC), the renowned father of Buddhism. His personal... and clarifies; the quality of light, harmony, purity and peace; the force of equilibrium. Sattwa is one of the three Gunas or modes of Nature, the Self — the Atman, the universal Spirit, the self-existent Being, the conscious essential Existence, one in all. (The Self is being, not a being) Shakti — Force, Power; the Divine Power; the Power of the other; the consciousness and power of the ...
... his Shakti, he creates, impels Page 455 and governs all this Nature and all the personality, power and works of these innumerable existences. Each soul is a partial being of this self-existent One, an eternal soul of this All-Soul, a partial manifestation of this supreme Lord and his universal Nature. All here is this Divine, this Godhead, Vasudeva; for by Nature and the soul in Nature... insistent ego: for without these things the claim to be thus acting is a pretension or an illusion. The whole action of the world is the business of the Lord of the universe, the concern of the self-existent Spirit of whom it is the unceasing creation, the progressive becoming, the significant manifestation and living symbol in Nature. The fruits are his, the results are those determined by him and our... by his soul's love and joy in God and the adoration of the will in him for the Master of its works; the peace and largeness of his impersonal universal knowledge is perfected by delight in the self-existent integral close and intimate reality of this surpassing and universal Godhead. This delight glorifies his knowledge and unites it with the eternal delight of the Spirit in its self and its manifestation; ...
... individual soul is an illusion and nonexistent except in the inexplicable mystery of Maya. Therefore we arrive at the escape of an illusory non-existent soul from an illusory non-existent bondage in an illusory non-existent world as the supreme good which that non-existent soul has to pursue!"' 8 2.From Essays on the Gita: "An inner situation may arise in which all duties have to be abandoned, ...
... the very heart of action, can persevere in the most violent motion of forces. There may be an impetuous flood of thought, doing, will, movement, an overflowing rush of love, the emotion of the self-existent spiritual ecstasy at its strongest intensity, and that may extend itself to a fiery and forceful spiritual enjoyment of things and beings in the world and in the ways of Nature, and yet this tranquillity... dependent on rule and condition, there is at its high and distant source a greater light and bliss free in the free spirit. That is not limited nor dependent on limitation or rule or condition but self-existent and unalterable, not the result of this or that harmony amid the discords of our nature but the fount of harmony and able to create whatever harmony it will. That is a luminous spiritual and in its... a luminous spiritual will and there is no gulf or disparateness between its knowledge and its action. That delight is not our paler mental happiness, sukham , a profound concentrated intense self-existent bliss extended to all that our being does, envisages, creates, a fixed divine but rapture, Ananda. The liberated soul participates more and more profoundly in this light. and bliss and grows the more ...
... God at the heart of the universe. Because he still held that "the world travails, not to bring forth from within itself some supreme reality, but to find its consummation through a union with a pre-existent Being", he was "obliged in the end to abandon the world of space, time, and matter for another world beyond". Sri Aurobindo's position is in contrast to this. "He announced from the outset that the... ity with a super-consciousness expressing itself in a super-organism is in fact some supreme reality which the world would be evolving from within itself. No doubt, something more is there, a pre-existent Being; but is not the same Being brought forth gradually in the evolutionary process? What Teilhard 17 says about Omega is: "While being the last term of its series, it is also outside all series... collaborated from the beginning." And he also believes 30 that the personal consciousnesses can leave their bodily vehicles when the latter dissolve: they detach themselves and collect around the pre-existent Omega. Bruteau quotes him as declaring: "All around us, 'souls' break away, carrying upwards their incommunicable load of consciousness." But, if the soul can survive physical death and has not been ...
... Experience by the mind & body is necessary not for confirmation, but for realisation in the lower plane of consciousness on which we mental and physical beings live. We see a truth self-existent above this plane, self-existent in the satyam ritam brihat of the Veda, the True, the Right, the Vast which is the reality behind phenomena, but we have to actualise it on the levels on which we live, levels of ... science; for the revelatory processes are supposed to be self-illumining and self-justifying. The very nature of revelation is to be a supra-intellectual activity occurring on the plane of that self-existent, self-viewing Truth, independent of our searching & finding, the presumed existence of which is the sole justification for the long labour of the intellect to arrive at truth. In Veda drishti & sruti... our only doors of experience and the reason our only safe counsellor, the questions raised by religion and metaphysics are utterly vain and insoluble; they relate either to the unknowable or the non-existent; either the material only exists, or, if there is any other existence, the material only can be known and therefore alone exists for the purview of humanity. As man marches upon the dust and is c ...
... activity in union with the supreme, blissful and conscious self-existent Being, Purushottama. The perfected individual will be conscious in the supreme that is the All, in the supreme infinite in being and infinite in quality, in the supreme as self-existent consciousness and universal knowledge, in the supreme as the self- existent bliss and universal delight of being. And all this experience will... consciousness is the ego, which seems to be our basic entity but which, when analysed, turns out to be only a sense arid centre of a finite consciousness that considers itself erroneously to be self-existent. Of this ego we Page 52 are conscious as the surface desire-soul which works in our vital cravings, our emotions, aesthetic faculty and mental seeking for power, knowledge and happiness... to its doings. These too are insufficient; first approaches they can be, but they are at most early soul-phases only or imperfect mental preparations for our entry into the true and absolute self-existent wide equal one-ness of the spirit.'20 The second necessity of perfection is to raise all the active of the human nature to that higher condition of working pitch of their power and capacity ...
... nothing more. It is Maya, illusion of bondage, or it is Lila, a play at being bound. The soul, for its own purposes, may seem to forget its freedom, but even when it forgets, the freedom is there, self-existent, inalienable and, since never lost except in appearance, therefore always recoverable even in that appearance. This is the first truth of Vedanta assumed by the Upanishad in its opening words and... are processes which regulate the harmonies of becoming, processes which are, in the Vedic image, chhandas, rhythms of the movement and not in their own being rigid, inexorable & eternal because self-existent verities; they are results of the tendency to order & harmony, not sempiternal fetters on Existence. Even the most fundamental laws are only modes of activity conceived & chosen by Spirit in the universe... 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, self-sufficient, divine and eternally free. Spirit is the cause, world is the effect, but this cause is not bound to this effect. Na cha mám táni karmáni nibadhnanti, says the Lord in the Gita; I ...
... what in evolution appears subsequent is prior in reality. Life evolves in matter, but was pre-existent to matter, latent, omnipresent, waiting for matter to be ready to be manifest—which it does when the movement of energy reaches a certain intensity. Mind evolves in embodied life, but was pre-existent to matter and life, latent, omnipresent, involved, a hidden cause of action waiting for life and... have to resort to a metaphysical enquiry. Consciousness is itself found to be not essentially a process,—although in mind it appears as a process, but the very Page 306 nature of self-existent being. Being or the Self of things can only be known by metaphysical—not necessarily intellectual—knowledge. This self-knowledge has two inseparable aspects, a psychological knowledge of the process... acquire the possibility of a greater being, consciousness and energy. We may open up the possibility and discover the psychical means or process [of] becoming consciously one with our original self-existent Being, with God, the Absolute, the Transcendence. To lead up to these possibilities is the aim of Vedantic psychology. 104 All psychology must result in and every complete statement of ...
... activity in union with the supreme, blissful and conscious self-existent Being, Purushottama. The perfected individual will be conscious in the supreme that is the All, in the supreme infinite in being and infinite in quality, in the supreme as self-existent consciousness and universal knowledge, in. the supreme as the self-existent bliss and universal delight of being. And all this experience will... Ibid., pp. 99-102. Page 238 APPENDIX II Glossary Ananta infinite. Anandam Brahma (realisation of) the Brahman as the self-existent bliss and its universal delight of being; the fourth member of the brahmacatustaya. Arogya health; freedom from disease or disturbance (roga) in the physical system; a member... it is 'an active internal state of gladness and cheerfulness which no adverse experience mental or physical can trouble.¹ Jnanam Brahma (realisation of) the Brahman as the self-existent consciousness and universal knowledge; the third member of the brahmacatustaya. ___________________________ ¹ 'Record of Yoga' in Sri Aurobindo: Archives and Research Page ...
... is He that has gone abroad - That which is bright, bodiless, without scar of imperfection, without sinews, pure, unpierced by evil. The Seer, the Thinker, the One who becomes everywhere, the Self-Existent has ordered objects perfectly according to their nature from years sempiternal". 24 We get in these verses a comprehensive statement of the status of vidyā or knowledge as a status of com... increase it there; it is without nerves or force and it is unpierced by evil, since it is unmodified. At the same time, it is He that has gone abroad, and he is known in the status of vidyā as the self-existent (swayambhūh) who orders objects perfectly according to their nature by taking three stands, — first as Kavi, the Wise, the Seer, second as Manīsi, the Thinker who distributes the Seer's vast ...
... because it was very... it was lived. It was lived in the subtle physical world, which is symbolic of Reality (the forms are symbolic of Reality, they express Reality, and at the same time they are self-existent). Almost every night I spend some time with Sri Aurobindo in that world, and things are always happening that are indications. 1 But that night, it was quite particular. Sri Aurobindo and I ...
... otherwise overmind truth or intuitive truth deriving ultimately from the supramental Truth-Consciousness. Sri Aurobindo, Letters on Yoga - III: Colours Supramental is simply the direct self-existent Truth-Consciousness and the direct self-effective Truth-Power. Sri Aurobindo, Letters on Yoga - I: The Supermind or Supramental The supramental is the Truth-Consciousness and what it brings ...
... the ego removed? Sri Aurobindo : Ego is removed by the realization of the Spirit; that is, by attaining to the spiritual consciousness Above, which is independent of Nature, which is self-existent. That Spirit is One in all. Realization of that Page 102 removes the ego, because then one identifies himself with the Spirit. Disciple : What then replaces the "I" in the ...
... pursuit of Knowledge, the pursuit, that is to say, of Truth by the elimination of error. Its view, its aim is not that of a passage from a greater to a lesser error, but it supposes a positive, pre-existent Truth towards which through the dualities of right knowledge and wrong knowledge we can progressively move. If our reason has not the same instinctive certitude with regard to the other aspirations... Brahman as Sachchidananda. In this view the essence of all life is the movement of a universal and immortal existence, the essence of all sensation and emotion is the play of a universal and self-existent delight in being, the essence of all thought and perception is the radiation of a universal and all-pervading truth, the essence of all activity is the progression of a universal and self-effecting ...
... principle of calm and peace in the higher or divine Nature. śrāddha (Shraddha):The ceremony of offering oblation tothe dead. saccidānanda (Sachchidananda): The Supreme Reality as self-existent Being, Consciousness and Bliss. sahasradala: The thousand-petalled lotus, seventh centre at the crown of the head. samarpana (Samarpana): Entire self-giving, surrender, dedication ...
... 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 this sole abiding one Existence or the Existent which is described by the sages as Brahman. This Brahman has a triple character, 1) Transcendental or Absolute beyond the reach of mind and senses, of thoughts and words ; 2) Being or sat-chit-ananda ...
... the Irumbai temple and its surroundings in beautiful language, mentioning the lotus pond, the green fields around the temple and the thick forests surrounding Irumbai village, which are today non-existent. The temple was renovated under the Cholas and the Pandyas, whose kings donated hundreds of acres of land to the temple, and it had at one point perhaps as many as seven outer walls. A large statue ...
... here below of the hidden Gods. There, like an inspired cartwright, the seer gives a particularised mould to the messages that move from everlasting to everlasting. Rather, the mould which is already existent on Nature's summits gets its true replica for man in the shaping recesses of the mind. Ecstasy's chariots are projected into the cast of human language through the services of a mental seerhood. Hence ...
... the eternal inconscience of the universe. As for the cosmos, it remains there in the singular character of a carefully constructed lie of the Infinite, a monstrously aggressive and yet really non-existent anomaly, a painful and miserable paradox with false shows of wonder and beauty and delight. Or else it is a huge play of blind organised Energy without significance and his own being a temporary minute... not realised them in a reconciling unity, he will not have found their total truth or the fundamental significances of existence. Page 717 This is not to say that the Supreme is not self-existent and self-sufficient; God exists in Himself and not by virtue of the cosmos or of man, while man and cosmos exist by virtue of God and not in themselves except in so far as their being is one with... in other words, not only as material Energy, Life-Force, Mind-Energy, the many faces of Nature, but as the power of Knowledge-Will of the Divine Lord of being, the Consciousness-Force of the self-existent Eternal and Infinite. The quest of man for God, which becomes in the end the most ardent and enthralling of all his quests, begins with his first vague questionings of Nature and a sense of something ...
... will be in time and this omniscience is not limited, impeded or baffled by our mental division of the three times and the idea and experience of a dead and no longer existent and ill-remembered or forgotten past and a not yet existent and therefore unknowable future which is so imperative for the mind in the ignorance. Accordingly the growth of the intuitive mind can bring with it the capacity of a... light upon it, as when one turns the eye upon things in a room already known and familiar,—though not always present to the vision because that is not attentive,—and notes them as objects of a pre-existent knowledge. The difference from the second self-forgetful state of consciousness is that there is here no effort or seeking needed but simply a turning or opening of the inner light on whatever field... present to his thought and sense. His present momentary self is alone real to him, his past self is dead or vanishing or only preserved in memory, result and impression, his future self is entirely non-existent or only in process of creation or preparation of birth. And the world around him is subject to the same rule of perception. Only its actual form and sum of happenings and phenomena is present and ...
... greater than that of our intelligence. That principle is the supramental; that is to say, the hidden secret of Nature is the organisation of something out of the infinite potentialities of the self-existent truth of the spirit the nature of which is wholly evident only to an original knowledge born of and proceeding by a fundamental identity, the spirit's constant self-perception. All the action of life... of a vital intuition which is behind its operations and which emerges in the animal mind in the clear form of instinct,—instinct, an automatic knowledge implanted in the animal, sure, direct, self-existent, self-guided, which implies somewhere in its being an accurate knowing of purpose, relation and the thing or object. It acts in the life force and mind, but yet the surface life and mind do not possess... its emergence. The supermind in the lower nature is present most strongly as intuition and it is therefore by a development of an intuitive mind that we can make the first step towards the self-existent spontaneous and direct supramental knowledge. All the physical, vital, emotional, psychic, dynamic nature of man is a surface seizing of suggestions which rise out of a subliminal intuitive self-being ...
... Brahmanaspati; manifested in the vision when by the thought of the mind he bringeth substance to us and possessings, then indeed Surya burneth supremely with his heat and force. (10) Existent widely in all and existent in front of us these are the delightful perfections of knowledge of Brahmanaspati when first he raineth his blessings, these are the winnings of this lord of joy and substance, by whom ...
... matter complained of, if not of the whole editorial function, would have been morally permissible; but it was obviously impossible for the Secretary of the Company to perjure himself by fixing a non-existent responsibility on any particular individual. The one defect in the conduct of the defence was that the circumstances which brought about the state of things described by the Secretary, were not elicited ...
... not, after all, a myth, as is being proved by modern science. Even so, the philosopher's truth -the truth, that is to say, in the noumenal sense, to which he aspires in his heart of hearts-is also existent. There is a reality apart from and beyond all relativities and contingencies: truth is not mere self-consistence, it is self-existence. Art and philosophy as an art may not comprehend it, but they ...
... not, after all, a myth, as is being proved by modern science. Even so, the philosopher's truth—the truth, that is to say, in the noumenal sense, to which he aspires in his heart of hearts—is also existent. There is a reality apart from and beyond all relativities and contingencies: truth is not mere self-consistence, it is self-existence. Art and philosophy as an art may not comprehend it, but they ...
... essence or by an eternal inherence in the Self-existent, is the condition of absoluteness: error, falsehood, evil are cosmic powers, but relative in their nature, not absolute, since they depend for existence on the perversion or contradiction of their opposites and are not like truth and good self-existent absolutes, inherent aspects of the supreme Self-existent. A second point of questioning emerges... e extension or by the mind's misinterpretation, but it does not enter into the substance. This authentic or identical vision or experience of things is the true nature of knowledge and it is self-existent within the being, although rendered in our minds by a secondary formation that is unauthentic and derivative. Ignorance in its origin has not this self-existence or this authenticity; it exists by... aspects is not that they are opposite fundamental aspects of the Absolute; falsehood and evil have no fundamentality, no power of infinity or eternal being, no self-existence even by latency in the Self-Existent, no authenticity of an original inherence. Page 622 It is no doubt a fact that once truth or good manifests, the conception of falsehood and evil becomes a possibility; for whenever there ...
... they are a single movement of sovereign creativity and indeed it is on account of their being such that all supramental knowledge is not separated into idea and reality, the conceived and the existent. Further, the supramental will's automatic self-effectuation ensures perfect bliss: frustration and unfulfilment have no place. Page 112 Nor is the will... it there can be another misconception even more off the mark, which we should first dispose of. This misconception makes the Mind of Light the last rung of Spiritual Mind's ladder, an already existent plane on its own, in which that ladder continues at the end where Higher Mind is stationed, instead of breaking at this end and leaving the human mental a level of ignorance. But the Mind... realised, that it stands as "the last of a series of descending planes of consciousness in which the Supermind veils itself by a self-chosen limitation or modification".¹³ It does not stand already existent but takes shape as a result of the Supermind's action upon the human mental: it is a conversion of ignorance into Light, making, as Sri Aurobindo says 14 , "human mentality an adjunct and a ...
... conscious in the Brahman that is the All, sarvam brahma, in the Brahman infinite in being and infinite in quality, anantam brahma, in Brahman as self- existent consciousness and universal knowledge, jnānam brahma, in Brahman as the self-existent bliss and its universal delight of being, ānandamdm brahma. He will experience all the universe as the manifestation of the One, all quality and action ...
... will be interesting. But in the subconscient, some things have a power of recurrence.... Oh!... Not only that, you feel it's a power IN ITSELF, quite independent of anything, like a self-existent entity. Yes. So what can one do about it? Page 267 It will only change when everything changes. Yes, it's a daily battle. Yes. ...
... particular mental, vital and bodily frame..." 6 Thus, through this essentially separative action of the ego-centre in the mind, the soul in its self-ignorance considers itself as a separate self-existent individuality — although in reality it is never so — and "regards all cosmic action only as it presents itself to its own individual consciousness, knowledge, will, force, enjoyment and limited ...
... in the external creative movement. We know this process, although somewhat symbolically described, in the famous song of Jayadeva describing the Avataras. The Gods, I have said, are types, self-existent realities, models for new creations which are gradually coming forward in the material world, which are to be directed and organised. Specially with man at the top of this new creation, the terrestrial ...
... and embodying more and more of its inner truth in the actualities of life. The Self is the Purusa in the individual; it is the consciousness as pure being, simply existent in its own delight, which sees and sanctions all and is yet aloof from the mutabilities of the life becoming. The Spirit is the Self immanent, universal and transcendent. ...
... expressing and embodying more and more of its inner truth in the actualities of life. Page 360 The Self is the Purusa in the individual; it is the consciousness as pure being, simply existent in its own delight, which sees and sanctions all and is yet aloof from the mutabilities of the life becoming. The Spirit is the Self immanent, universal and transcendent. The Supreme Divine is ...
... consciousness identified with the original truth and the whole truth of self and existence. The integral Knowledge is something that is already there in the integral Reality: it is not a new or still non-existent thing that has to be created, acquired, learned, invented or built up by the mind; it must rather be discovered or uncovered, it is a Truth that is self-revealed to a spiritual endeavour: for it is... dwelling. The Upanishad affirms the perfect and the liberating knowledge to be that which excludes neither the Self nor its creations: the liberated spirit sees all these as becomings of the Self-existent in an internal vision and by a consciousness which perceives the universe within itself instead of looking out on it, like the limited and egoistic mind, as a thing other than itself. To live in the... Absolute as a reality void of all relations and determinations: that imposes as its consequence a logical and practical necessity to deny the world of relativities as a falsity of unreal being, a non-existent (Asat), or at least a lower and evanescent, temporal and pragmatic self experience, and to cut it away from the consciousness in order to arrive at liberation of the spirit from its false perceptions ...
... power of manifestation of the All-Existent Transcendence. It is in Supermind that we find "a divine Knowledge one with self-existence and self-awareness and a substantial Will which is in perfect unison with that knowledge, because it is itself in its substance and nature that self-conscious self-existence dynamic in illumined action." 58 But this Self-Existent Sachchidananda is not merely a ... Force involved in the form and activity of inert material substance gradually started waking again to bring out by slow degrees all the hidden powers and splendours inherent in "the original self-existent spiritual Awareness." 13 For, a progressive rarefaction of the sleep of consciousness, a gradual unclosing of the lids drooping over the orbs of the spirit dreaming in its body of Matter, resulting... completely separative knowledge which relies on a machinery of indirect contact, a knowledge by acquisition which is yet, without being conscious of it, a rendering or bringing up of the contents of a pre-existent inner awareness and knowledge. A knowledge by identity, a knowledge by intimate direct contact, a knowledge by separative direct contact, a wholly separative knowledge by indirect contact are the ...
... [ thirst for existence ], deliverance from repeated life is gained at last.' " (Dhammapada, Ch. xi). In the classical Illusionist theory of cosmic existence, a sole and supreme, self-existent and immutable Transcendence is accepted as the one and only Reality (Brahma satyam, jaganmithyā. Ekam eva advitīyam). The universe superimposed on this Reality is either a non-existence, a semblance... spiritually elevated supraterrestrial plane or world and this all too brief earthly life is, in some way or other, only an episode of his immortality or perhaps a deviation and a fall from a pre-existent celestial-spiritual into a sordid material existence. According to the view we choose to take of the matter, the earthly life in a material body will appear either as a place of ordeal, or as a... dream or illusion or an intolerable impossible evil that has somehow yet become a 'dolorous fact'. Earth-life has for its sense and significance the evolutionary unfolding of the Divine's self-existent timeless perfection in terms of a time-creation. To sum up: "An involution of spirit in the Inconscience is the beginning; an evolution in the Ignorance with its play of the possibilities ...
... future - have to be conceived as co-existent as if in the totality of an ever-standing Now. There seems to be here a physical suggestion of the mystic's vision of Eternity. Again, what was understood as causality or determinism, the linkage of events by a power from the past, so to speak, assumes a new complexion. If the past, present and future are co-existent, a power from the present such as ...
... of the awakened seer of things and doer of works. "I who am within thee," he was saying, "I who am here in this human body, I for whom all exists, acts, strives, am at once the secret of the self-existent spirit and of the cosmic action. This 'I' is the greater I of whom the largest human personality is only a partial and fragmentary manifestation, Nature itself only an inferior working. Master of... only, cannot be a portion of the Divine and itself a divine being; for such a divine being must be itself of Page 307 the very nature of the Divine, free, spiritual, self-developing, self-existent, superior to mind, life and body. Both these difficulties and the obscurities they bring in are removed by one illumining ray of truth. Mechanical Nature is only a lower truth; it is the formula of ...
... 313 the greatness of its complete and highest reality. The word of the ancient Veda stands,—out of all the ocean of inconscience, apraketaṁ salilaṁ sarvam idam , it is that one spiritual Existent who is born by the greatness of his own energy, tapasas tan mahinā ajāyata ekam . Where in this evolution does the thing we call soul make its first appearance? One is obliged to ask, was it not... formulas. This highest thing is not, as it might first appear, an unsubstantial sublimation of mind and mind a subtle sublimation of living matter. This greatness turns out to have been the very self-existent substance and power of our being; all other things seem in comparison only its lesser forms of itself which it uses for a progressive revelation; spirit in the end proves itself the first and not ...
... inner touches, communications or influences, from these sources but does not know for the most part whence they come. * There is a vital plane (self-existent) above the material universe which we see; there is a mental plane (self-existent) above the vital and material. These three together, - mental, vital, physical, - are called the triple universe of the lower hemisphere. They have been e ...
... to be that only; there need be no intention to bring down the powers of the higher hemisphere into the lower half of existence or to manifest their concealed presence there; for, if they are at all existent here, it is in an occult incommunicable immanence and only to maintain the creation, not to perfect it. Man is the summit of this ignorant creation; he has reached the utmost consciousness and knowledge ...
... things or in the just succession of that which has to be manifested in obedience to the call of Time. This would mean an entry or approach into what might be called a truth-consciousness self-existent in which the being would be aware of its own realities and would have the inherent power to manifest them in a Time-creation in which all would be Truth following out its own unerring steps and ...
... the psychic being identify itself with the inner Truth? It organises itself around it and enters into contact with it. The psychic is moved by the Truth. The Truth is something eternally self-existent and dependent on nothing in time or space, whereas the psychic being is a being that grows, takes form, progresses, individualises itself more and more. In this way it becomes more and more capable ...
... being, master of its own truths and working them out with a natural vision and force that is not afflicted by limitation and error." 1 This would mean an entry into "a truth-consciousness self-existent in which the being would be aware of its own realities and would have the inherent power to manifest them in a Time-creation in which all would be Truth following out its own unerring steps and ...
... different forms of the same reality and they must not be mixed up together as that confuses the clearness of the inner experience. The Jivatman or spirit, as it is usually called in English, is self-existent above the manifested or instrumental being—it is superior to birth and death, always the same, the individual Self or ātman . It is the eternal true being of the individual. The soul is a spark... fundamental, or as we call it, the central being. But the fundamental being is not combined of the mental, vital, psychic etc., these are only expressions of the Jivatman; the Jivatman itself is self-existent in the Divine; essential in its being, it cannot be regarded as a combination of things. 1 July 1931 The Psychic How is it that in the Arya you never laid any special stress on the psychic... most receive some light and truth from the higher source. × The highest Supermind or Divine Gnosis existent in itself is something that lies beyond still and quite above. × Sri Aurobindo, The Life Divine ...
... ignorant thought and intelligence must disappear; in its place there must stream in the catholic and faultless play of a shadowless divine illumination which shall culminate in the end in a natural self-existent Truth-consciousness free from groping half-truth and stumbling error. Our confused and embarrassed ego-centred small-motived will and action must cease and make room for the total working of a swiftly... to its doings. These too are insufficient; first approaches they can be, but they are at most early soul-phases only or imperfect mental preparations for our entry into the true and absolute self-existent wide evenness of the spirit. For it is certain that so great a result cannot be arrived at immediately and without any previous stages. At first we have to learn to bear the shocks of the world... may call in even less strong and exalted but still useful powers of our mental nature. In the end we must either discard or transform them and arrive instead at an entire equality, a perfect self-existent peace within and even, if we can, a total unassailable, self-poised and spontaneous delight in all our members. But how then shall we continue to act at all? For ordinarily the human being acts ...
... ional continuum. Our experience in common life is that nothing happens at any place except at a particular time and nothing happens at any time except at a particular place: space and time are co-existent and inseparable. Similarly, science uses four numbers to describe events in nature. Positions are characterised by three numbers and the instant of an event is the fourth number. Four definite numbers... of the background of Einstein's relativities, time without ceasing to be time gets spatialised. To put it more concretely: just as all points of space are coexistent, all instants of time are co-existent - the past and present and future of spatial points co-exist as if they them- selves were spread out in space. . Our heads are bound to grow dizzy with this import. But that is no test of its... future and inasmuch as there has been no sure ground for not regarding the future as still to be born Page 103 rather than as something already real and for regarding the present as co-existent with the past no less than with the future, we have allowed the experience leading to the scientific use of causality and determinism to bulk in our minds above any other. We have let this experience ...
... arrangement of conclusions and opinions in the terms of the highest probability, but rather a pure self-existent and self-luminous Truth. And this bliss is not a supreme pleasure of the heart and sensations with the experience of pain and sorrow as its background, but a delight also self-existent and independent of objects and particular experiences, a self-delight which is the very nature, the very ...
... existence are a reality. Therefore when the heart and life turn towards the Highest and the Infinite, they arrive not at an abstract existence or non-existence, a Sat or else a Nirvana, but at an existent, a Sat Purusha, not merely at a consciousness, Page 579 but at a conscious Being, a Chaitanya Purusha, not merely at a purely impersonal delight of the Is, but at an infinite I Am of bliss... thoughts which without him could not exist and our general notion of thought symbolises simply the power of the nature of the thinker; the Ishwara expresses himself by will and power and force; the Existent extends himself in all the forms integral and partial, direct, inverse and perverse of his existence, consciousness and bliss, and our abstract general notion of these things is only an intellectual ...
... dependence for the creation of forms on quantitative combinations and dispositions. And yet even there the discovery that matter is rather substance or act of energy than energy a motive power of self-existent material substance or an inherent power acting in matter has led to some revival of an older reading of universal Nature. The analysis of the ancient Indian thinkers allowed for the quantitative... all-comprehending, a boundless bliss and peace, not dependent on deliverance from the hampered strenuousness of creative energy and dynamic action, not constituted by a few limited felicities but self-existent and all-including, pour into ever-enlarging fields and through ever-widening and always more numerous channels to possess the nature. A higher force, bliss and knowledge from a source beyond mind ...
... Upanishadic style; amounts then to this result that the life of the mind, senses, vital activities in which we dwell is not the whole or the chief part of our existence, not the highest, not self-existent, not master of itself. It is an outer fringe, a lower result, an inferior working of something beyond; a superconscient Existence has developed, supports and governs this partial and fragmentary, ...
... nirguṇo guṇī ;—having no experience of what is behind the two words it takes each in an absolute sense. The Impersonal is Existence, Consciousness, Bliss, not a Person, but a state. The Person is the Existent, the Conscious, the Blissful; consciousness, existence, bliss taken as separate things are only states of his being. But in fact the two (personal being and eternal state) are inseparable and are ...
... have conceived as Totum Simul, the All-at-once, a state of existence in which the whole past and present and future are a grand simultaneity and all that is in space is not only existent together but each thing is existent in its reality at all moments past, present and future! This state of existence is deterministic in one sense, for all is already there and cannot be changed, but the determinism... s. The unimportance of the role of consciousness strongly suggests, though it does not prove, that there is no intelligence at the back of the world and that soul and freewill and miracle are non-existent. Similarly, a theory in physics may favour materialism or lean towards a mystical world-view: all depends on the implications of the mathematical structure it regards as final. The terms employed... whatever other functions the supposed ether might serve, the function of being a concrete form of Newton's absolute space would never be served by it. A subtly material stationary ether is as good as non-existent for physics, since every measurable quantity it might have yielded is precisely compensated for by a contraction in the measuring rod. Such an ether is a useless hypothesis. In the second place, if ...
... s except to be conscious of being, no aim Page 1015 of delight of being other than its delight; all is a self-existent and self-sufficient Eternity. Manifestation, becoming, has in its original supramental movement the same character; it sustains in a self-existent and self-sufficient rhythm an activity of being which sees itself as a manifold becoming, an activity of consciousness which... goes on to realise. But the supramental gnostic being stands in a consciousness in which knowledge is self-existent and manifests itself according to the order self-determined by the Will of the Infinite in the Page 1038 supernature. This self-determination according to a self-existent knowledge replaces the automatism of Nature and the standards of Mind by the spontaneity of a Truth self-aware... are the creations of mental ignorance seeking for knowledge and they cannot exist in a consciousness in which knowledge arises self-born and the act is self-born out of the knowledge, out of a pre-existent truth of being conscious and self-aware. An essential and universal spiritual truth of being manifesting itself, freely fulfilling itself in its own nature and self-effectuating consciousness, a truth ...
... ement are its proper instincts. Mind too moves in cycles, but these are ever-enlarging spirals. Its faith is perfectibility, its watchword is progress. The characteristic law of Spirit is self-existent perfection and immutable infinity. It possesses always and in its own right the immortality which is the aim of Life and the perfection which is the goal of Mind. The attainment of the eternal and... mind's dream of perfect beauty is realised in an eternal love, beauty and delight that has no dependence and is equal behind all objective appearances; its dream of perfect Truth in the supreme, self-existent, self-apparent and eternal Verity which never varies, but explains and is the secret of all variations and the goal of all progress; its dream of perfect action in the omnipotent and self-guiding ...
... realisation; it may either rise to the Brahman on the other side of all idea of Self as a Void of everything that is here, a Void of unnameable peace and extinction of all, even of the Sat, even of that Existent which is the impersonal basis of individual or universal personality; or else it may unite with it as an ineffable "That" of which nothing can be said; for the universe and all that is does not even... are the foundation of that lofty Illusionism which takes such firm hold of the human mind in its highest overleapings of itself. These ideas of dream and illusion are simply results in our still existent mentality of the new poise of the Jiva and its denial of the claim made upon it by its old mental associations and view of life and existence. In reality, the Prakriti does not act for itself or by ...
... body that dies and the body is not the man. That which really is, cannot go out of existence, though it may change the forms through which it appears, just as that which is non-existent cannot come into being. The soul is and cannot cease to be. This opposition of is and is not, this balance of being and becoming which is the mind's view of existence, finds its end in the realisation... still the death of beings ought not to be a cause of sorrow. For that is an inevitable circumstance of the soul's self-manifestation. Its birth is an appearing out of some state in which it is not non-existent but unmanifest to our mortal senses, its death is a return to that unmanifest world or condition and out of it it will again appear in the physical manifestation. The to-do made by the physical mind ...
... that since it is human it must be incomplete. TAT. That. The Absolute Unmanifested—Parabrahman, Purushottama, Parameswara (holding in himself the Parâshakti and in her the All). SAT. The Existent (I Am.) The Absolute containing all the power of the manifestation. The Absolute is Parabrahman-Mahâmâyâ. The Absolute is Purushottama-Parâprakriti. The Absolute is Parameswara-Âdyâ (original) ...
... have heard that some ladies have so much love for the Mother that they are even ready to die for her! But they can love her only when she makes a manifestation of her love. This is not, then, a self-existent love—for when the physical love is absent, a few go so far as to revolt, to weep or to fast. It is self-love that makes them do it. It is just the same kind of vital love that people have outside ...
... the wide awake and vigilant intellect!" Well, if the fact is as it is stated, what does it prove? Night alone reveals the stars, during the day they vanish, but that is no proof that stars are not existent. Rather the true scientific spirit should seek to know why (or how) it is so, if it is so, and such a fact would exactly serve as a pointer, a significant starting ground. The attitude of the jesting ...
... down, my eyes closed and something startling happened of which my medical science had not dreamt even. I saw the upper pan of my body suspended in the air for a few seconds and the lower part non-existent. Frightened like a child, I opened my eyes and the thing vanished! In a dazed condition, I started for the Ashram, from my hotel. Dilip received me with his affectionate smile which helped me regain ...
... wide awake and vigilant intellect!" Well, if the fact is as it is stated, what does it prove ? Night alone reveals the stars, during the day they vanish, but that is no proof that stars are not existent. Rather the true scientific spirit should seek to know why (or how) it is so, if it is so, and such a fact would exactly serve as a pointer, a significant starting ground. The attitude of the jesting ...
... "In this state of sleep there is no consciousness or thought, there is no sense Page 41 of I-ness. Even if the I remains, the world does not exist, nothing exists, all becomes non-existent. I do not see the utility of this kind of experience." Again he came back to Prajapati, and as on the previous occasions, Prajapati said once again, "What you feel is true. But if you stay ...
... divine charioteer of Kurukshetra. "In the Self, then in Me," is the formula he gives, implying that the transcendence of the individual personality by seeing it as a "becoming" in the impersonal self-existent Being is simply a means of arriving at that great secret impersonal Personality, which is thus silent, calm and uplifted above Nature in the impersonal Being, but also present and active in Nature... merely an impersonal indeterminate, nor a mere stuff of conscious existence for all determinations and personalisings to draw upon for their material, but a supreme Being, the one original conscious Existent, the perfect Personality capable of all relations even to the most human, concrete and intimate; for he is friend, comrade, lover, playmate, guide, teacher, master, ministrant of knowledge or ministrant ...
... all things that are not unknowable, all things in the universe, there correspond in that universe faculties which can take cognisance of them, and in man, the microcosm, these faculties are always existent and at a certain stage capable of development. We may choose not to develop them; where they are partially developed, we may discourage and impose on them a kind of atrophy. But, fundamentally, all... many becomings. Even if the dualistic appearance of Matter and Force be insisted on, it does not really stand in the way of this Monism. For it will be evident that 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 ...
... an entire spirit of self-consecration in our works; it must become first the constant will, then the ingrained need in all the being, finally its automatic but living and conscious habit, the self-existent turn to do all action as a sacrifice to the Supreme and to the veiled Power present in us and in all beings and in all the workings of the universe. Life is the altar of this sacrifice, works are... 1 it regards and accepts or rejects them but is not moved in the rejection and is not subjected by the acceptance. It begins to feel itself near, kin to, one with a silent Self and Spirit self-existent and separate from the workings of Nature which it supports and makes possible, part of or merged in the motionless calm Reality that transcends the motion and action of the universe. The gain of this ...
... Human Will, Nature-Force and Divine Will … at least nine-tenths of our freedom of will is a palpable fiction; that will is created and determined not by its own self-existent action at a given moment, but by our past, our heredity, our training, our environment, the whole tremendous complex thing we call Karma, which is, behind us, the whole past action of Nature on us ...
... or Raja or Nawab reposing his strength on the Zamindars or Jagirdars; the Zamindar in his own domain reposing his strength on his retinue and tenants; and the village community independent and self-existent. The first result of the British occupation was to reduce to a nullity the supreme ruler, and this was often done, as in Bengal, by the help of the Zamindars. The next result was the disorganisation ...
... a material form. It is this soul that links us to the Divine dwelling within ourselves. And I may tell you that to experience the true psyche in us is not only sheer bliss but a bliss that is self-existent, independent of object, circumstance or person. That is because it comes from the Divine Ananda that is infinite Existence and Consciousness. Once the true psyche has been touched, we lose the taste ...
... emphasis on life. The Upanishads did not deny life, but held that the world is a manifestation of the Eternal, of Brahman, all here is Brahman, all is in the Spirit and the Spirit is in all, the self-existent Spirit has become all things and creatures; life too is Brahman, the life-force is the very basis of our existence, the life-spirit, Vayu, is the manifest and evident Eternal, pratyaksam brahma. ...
... "In this state of sleep there is no consciousness or thought, there is no sense Page 155 of I-ness. Even if the I remains, the world does not exist, nothing exists, all becomes non-existent. I do not see the utility of this kind of experience." Again he came back to Prajapati, and as on the previous occasions, Prajapati said once again, "What you feel is true. But if you stay with ...
... rampant in the Page 206 world, which is a projection of the Conscious-Force under the conditions of universal manifestation. Under the constitution of the universe the Infinite, self-existent and self-conscious force of Satchidananda takes up the form of life in the universe. And that life has the aspect of division, separation, conflict and struggle. Now, the question is : is there a... the lost identity of the Supreme must succeed in terms of matter. In life it is manifested as earth-consciousness. The identity is not to be realised above where it already exists, where it is self-existent. It is here on earth that it does not exist. The problem is here. The advocates of absolute monism so-called go wrong when they tell us : go back to Satchidananda and merge into it; there no problem... is not discouraged. Life does not accept suffering and pain as if they were laws of life. To seek for Delight is therefore the fundamental impulse and central drive of life. Delight itself is self-existent; it is not happiness. Delight is inward and that Delight is the pure ultimate constituent of the Reality. Where is this delight in man ? In which instrument does it reside ? Bliss exists in man in ...
... and in all beings. And because in him we are one with all, it seeks him not only for ourselves, but for all our fellows. A perfect and complete delight in the Divine, perfect because pure and self-existent, complete because all-embracing as well as all-absorbing, is the meaning of the way of Bhakti for the seeker of the integral Yoga. Once it is active in us, all other ways of Yoga convert themselves ...
... invisible,—but they are not invisible to the spiritual vision of the Infinite: some of them are actualities working to produce or occasion a new actuality, some are possibles that are near to the pre-existent actuals and in a way included in their aggregate; but there can intervene always new possibilities that suddenly become dynamic potentials and add themselves to the nexus, and behind all are imperatives ...
... More and more I have the impression of—what? How can it be explained? A question of vibrations in Matter. It's incomprehensible, completely eluding all mental law, all psychological law: a self-existent something. So many question marks! The more one goes into it in detail, the more mysterious it becomes. One always thinks one has grasped it; when one talks about such things 3 one is being ...
... the age of the Third Eye. Falsehood is not the negation of Truth: it is the imitation of Truth, aping the Truth: it is the caricature of Truth. The World is false not because it is non-existent, but because it exists in a wrong form. It is Maya, where the rope is taken for a snake. Falsehood is Truth distorted (Vrjinam) – it is Truth but the life taken out of it, it is dead Truth and ...
... the spiritualized mind then looks at individual and cosmos, they may well seem to it to be an illusion, a scheme of' names and figures and movements falsely imposed on the sole reality of the Self-Existent. ...There can be no denial of the overwhelming decisive convincingness, — ekdtma-pratyaya-saram , — with which this realization seizes the consciousness of the spiritual seeker. But still all spiritual ...
... certitude that all this may become something marvellous; otherwise... And this too depends altogether on the stand one takes. A complete identification with the game as a game, as something self-existent and independent, is probably necessary in the beginning, in order to play the game properly. But there's a moment when one reaches precisely this detachment and so complete a disgust for all the falsehood ...
... know, possess and be the divine being in an animal and egoistic consciousness, to convert our twilit or obscure physical mentality into the plenary supramental illumination, to build peace and a self-existent bliss where there is only a stress of transitory satisfactions besieged by physical pain and emotional suffering, to establish an infinite freedom in a world which presents itself as a group of mechanical ...
... and even live up to. The modernist is an anarchic being in all ways. He does not care for old-world verities which seem to him mere convention or superstition. Truth and Beauty and Harmony are non-existent for him: if at all they exist they bear a totally different connotation, the very opposite of that which is normally accepted. The modernist does not ask: is it good? is it beautiful? He asks: ...
... present experience is the very opposite; it is an original inconscience developing in life into a limited and divided self-consciousness, an original inert subjection to the drive of a blind self-existent Force developing in life into a struggle of the self-conscious being to possess himself and all things and Page 501 to establish in the kingdom of this unseeing mechanic Force the reign... the Many, as both the Becoming and the Non-Becoming, crosses by the Ignorance, by the experience of the Multiplicity, beyond death and by the Knowledge takes possession of Immortality. For the Self-existent has really become these many existences; the Upanishad can say to the Divine Being, in all solemnity and with no thought to mislead, "Thou art this old man walking with his staff, yonder boy and... constructed and a world of suffering maintained in existence and the method of escape from it is all that is of importance. Karma is a fact; the construction of objects, of an individuality not truly existent is the cause of suffering: to get rid of Karma, individuality and suffering must be our one objective; by that elimination we shall pass into whatever may be free from these things, permanent, real: ...
... identity this Eternal, Infinite and Absolute, a consciousness other than our ordinary consciousness of ideas and forms and things, a Knowledge that is not what we call knowledge but something self-existent, everlasting, infinite. And although it may or even necessarily must, since man is a mental creature, start from our ordinary instruments of knowledge, yet it must as necessarily go beyond them and... ; it is obliged to escape through a vague Indefinite into the Infinite. For it lives in a closed prison of constructions and representations that are necessary for its action but are not the self-existent truth either of Matter or Life or Mind or Spirit. But if we can once cross beyond the Mind's frontier twilight into the vast plane of supramental Knowledge, these devices cease to be indispensable ...
... First Series First Series Essays on the Gita XIX Equality Since knowledge, desirelessness, impersonality, equality, the inner self-existent peace and bliss, freedom from or at least superiority to the tangled interlocking of the three modes of Nature are the signs of the liberated soul, they must accompany it in all its activities. They are the condition... with those objects, it must show it either by an equal and impartial indifference in their possession or by an equal and impartial unattached delight in all and love for all which, because it is self-existent, does not depend upon possession or non-possession, but is in its essence unperturbed and immutable. For the spirit's bliss is in itself, and if this bliss is to enter into relations with things and ...
... life and death of the body and even of the soul. One view considers Evil as coeval with Good: the Prince of Evil is God's peer, equal to him in all ways, absolutely separate, independent and self-existent. Light and Darkness are eternal principles living side by side, possessing equal reality. For, although it is permissible to the individual to pass out of the Darkness and enter into Light, the Darkness ...
... in another. Is there then no beauty of art independent of our varying mentalities? Is beauty a creation of our minds, a construction of our ideas and our senses, not at all existent in itself? In that case Beauty is non-existent in Nature, it is put upon Nature by our minds through mental imposition, adhyāropa . But this contradicts the fact that it is in response to an object and not independently ...
... movements. 1 The Life Divine (Sri Aurobindo Library, New York, 1949), P. 121. 2 lbid., p. 120. Page 295 "Therefore, always, in all mutations and combinations, a self-existent and inalienable harmony." 1 In the light of this fourfold character of the archetypal cos-micity we may probe further the question of space and time. All cosmicity argues relation of event... things as God or Brahman has, as we have seen, three aspects.... First, there is the Self in whom all beings exist. The Spirit, the Divine has manifested itself as infinite self-extended being, self-existent, pure, not subject to Time and Space, but supporting Time and Space as figures of its consciousness. It is more than all things and contains them all within that self-extended being and consciousness ...
... with in evoked in the very bosom of the body-consciousness itself. Now, it so happens that it is only the supramental Force, the original and final self-determining Truth-Force of the self-existent Infinite, that possesses the necessary potency to entirely overcome the iron hold of the basal Inconscience . For only the Supermind can descend into the subterranean reaches of our existence without... that has taken form in it. And consciousness that "seems to be a result is, - in its reality, though Page 305 not in its form, — the origin; the effect is in the essence pre-existent to the appparent cause, the principle of the emergent activity precedent to its present field of action." (The Life Divine, p. 853) 3.That the embodied soul is at present so much dependent ...
... gu ī n; - having no experience of what is behind the two words it takes each in an absolute sense. The Impersonal is Existence, Consciousness, Bliss, not a Person, but a state. The Person is the Existent, the Conscious, the Blissful: consciousness, existence, bliss taken as separate things are only states of his being. But in fact the two (personal being and eternal state) are inseparable and are ...
... fluid or shifting, but constant, eternal and immutable, sanātana . It is the variety of its enjoyment in Time, Space and Causality that makes it kṣara . The enjoyment of the akṣara puruṣa is self-existent, beyond Time, Space and Causality, aware of but undisturbed by the continual multitudinous flux and reflux of Prakriti. The enjoyment of Purushottama is both in Prakriti and beyond it, it embraces ...
... absolute positivity by which its limitations to the positive statement is denied. The absolute, Sri Aurobindo contends, is not a blank or a zero; it is the infinite Spaceless and Timeless existent, and this existent can properly be described in its large primary relations such as the infinite and finite, the conditioned and the unconditioned; the qualified and the unqualified; in each pair the negative... and then further manifested downward by lower functionings of consciousness; thus the entire world of manifestation is seen as a ladder from the highest to the lowest and spread out in the one self-existent Brahman. The integrality of the supramental vision of the ultimate reality is reiterated in all the principal Upanishads. Shwetaswatara Upanishad describes the ultimate reality as "The One, without... individual can only know and possess the cosmic or the transcendent unity by ceasing from all individuality and individualisation. Or if unity is the one eternal fact, then cosmos and individual are non-existent; they are illusions imposed on itself by the Eternal. That may well involve a contradiction or an unreconciled paradox; but I am willing to admit a contradiction in the Eternal which I am not compelled ...
... 'This too you will understand later on. Look, I am not going to explain all that just now; for, some words of those people have a different meaning in our world. Some of their things are even non-existent in our world. But all this you will surely understand one day and that too by yourself.' The father asked all of us, 'Is it not true?' and we replied in the affirmative. We know that all happens ...
... These are 'life-saving' books which bring deep peace, inner poise and sweet calm to a mind dumb, dead and drowning in a sea of sorrow! Amal Kiran's first advice to me was, "Now you must find the Self-Existent Happiness" - and later "Learn to be happy under all circum-stances." This has since been my motto and I share it with my friends and pupils. Amal continued: "You ought to distil perfume from each ...
... forward it is called weak. Disciple: Is the psychic being the same as what is called Atman? Sri Aurobindo: The Atman generally means what you imply in English by the word Spirit. It is self-existent, conscious, the ānandamaya Being, the Purusha. The Atman is the same in all; it is that which is behind all the manifestation of Nature. Disciple: Has it any features? Sri Aurobindo: It ...
... like that because of our physical habits.... There, after a time I reached a conclusion, but here, physically? ... Strangely, there are no doors, no windows, no ceiling or floor, all that is self-existent and does not appear to be subject to the law of gravity, that is, there isn't the earth's magnetic attraction, yet what you write with ( laughing ) looks like a fountain pen! What you write Page ...
... aside for the moment the question whether man's ethical and spiritual ideals are a mere dissimulation of his animal instincts or whether they correspond to certain actual realities apart from and co-existent with these latter, we will recognise the simple fact of control and try to have a glimpse into its mechanism. There are three lines, as the Psycho-analysts point out along which this control ...
... That connotation, Sri Aurobindo says, is divinity. We must understand however that there is divinity and divinity. There is a divinity that suffers, supports and transcends all that is existent. For it is the all-reality, all-consciousness, the ever-present and omnipresent Immutable behind the mutabilities of creation. That does not take part in the cosmic struggle, the universal urge of ...
... of Grace present there. They would take it as a matter of course. But precisely because it is so, there may be acting here a Grace of a higher order and there may be existing already a deeper pre-existent harmony between the consciousness of the person and the higher force to which it responds. The chance of an accident is already the beginning of the dislocation I spoke of. But the situation becomes ...
... prays to Agni, Lord of Tapas, the representative in Nature of the Divine Power that builds the worlds & works in them towards our soul's fulfilment in and beyond heaven—Agni, as játavedas, the self-existent luminosity of knowledge in this Cosmic Force—for Force is only Chitshakti, working power of the Divine Consciousness & therefore Cosmic Force is always self-luminous, all-knowing force. Agni Jatavedas... right knowledge of that action. This knowledge he seeks to bring out, to make conscious in his mind. But mortal knowledge is sense knowledge, a deduction from forms of things; divine knowledge is self-existent knowledge, spontaneously manifested by the identity in consciousness of the knower with the thing known. Mortal knowledge is derived in nature, deferred in time, indirect in means; divine knowledge... thought supposes it to be, a formation by Force of unconscious inanimate Being. Creation itself is only a manifestation, phenomenon or appearing in form, vayas, vayunam, víti, [of] that which is already existent as consciousness, but latent as form in universal Being. It is srishti, a loosing forth, vachas, vyachas or shasti, an expressing or bringing out, not a creation in the modern sense, not a new manufacture ...
... it in the deeper swapna which is still a thing of many, swift and brief experiences, thoughts and visions. K. Ananda maintained in lighter swapna, brought in with difficulty at a greater depth, non-existent in deep nidra. Exceedingly strong and violent varied gandha. Rasa is recurrent, but not with such persistent freedom as yesterday, but it is developing more distinct rasas. Throughout the day... towards its own present type of action. Tapas is increasing its Kali force and largeness of action. There is now a struggle between two kinds of ideality, the old ideality which depends upon the existent actuality, illumines it, goes a little beyond it but from it, returns to it, acquiesces temporarily in its decisions, and a new greater pragmatic ideality which takes the present actuality as a passing... out, for it is the mental intuitivity and the intuitive ideality which illumines it into a lower gnosis which either temporarily support or resignedly acquiesce in the relapse as a part of the still existent law of the rhythm of the sadhana. The greater ideality aims at eliminating the rhythm of rapid progression and sudden relapse. It proposes to do everything from above, by the ideality, in the ideality ...
... ponderous movements, his fumbling, his cold timidity, his decent scrupulousness have been fatal to his pretensions, at times inimical to his existence. Accordingly in India he has been submerged, scarcely existent. Great affairs and the high qualities they nourish have rested in the hand of the noble. We had then our nobility, our class trained and experienced in government and affairs: but to them unhappily ...
... makes the emergence of consciousness possible and certain in an apparently inconscient world and compels a climb in Nature towards a supreme spiritual Reality. It is, in fact, an already and always existent plane of being, the nexus of Spirit and Matter, holding in its truth and reality and making certain the whole meaning and aim of the universe. Sri Aurobindo Essays in Philosophy and Yoga: Supermind ...
... with fresh knowledge. The intuitive knowledge on the contrary, however limited it may be in its field or application, is within that scope sure with an immediate, a durable and especially a self-existent certitude. Sri Aurobindo The Synthesis of Yoga - II: The Gradations of the Supermind To have the true intuition one must get rid of the mind‘s self-will and the vital‘s also, their preferences ...
... unreal but real only in time and while one lives in time; once we get into a knowledge of the Reality we perceive that Maya and world and all in it have no abiding or true existence. It is, if not non-existent, yet false, jagan mithyā ; it is a mistake of the consciousness, it is Page 391 and it is not; it is an irrational and inexplicable mystery in its origin, though we can see its process ...
... were taken as weaknesses to be severely and instantly dealt with, without pity or self-pity. They got used to “no compromises”. Of course, short tempers are not uncommon now, nor were they ever non-existent. Only their triggering-off reasons are different.) Charu-da was, for a long time, living “alone” here, as did most other sadhaks, i.e. with no other family members. But at the back of his mind ...
... herself: "By slow degrees the Supramental is exerting its influence, now one part of the being and now another feels the embrace or the touch of its divinity; but when it comes in all its self-existent power, a supreme radical change will seize the whole nature. We are moving nearer and nearer the hour of its complete triumph." 2 Be it noted that this supramental change will involve ...
... the non-manifested, the yet-to-be-manifested, everything, but everything—the Whole. At that second, when you are there, it's omnipotence. Omnipotence, absolute freedom, the unforeseeable, and the existent whole. And that ... Naturally, words are idiotic. When I came back from That (it lasted long enough for me to have the full experience of it—full, total), there were many things I then understood ...
... the phenomenal existence as a thing dreamlike and unreal. But, again, there is a report of the yogic experience of a double intensity in which one may have the double experience of a supreme self-existent oneness with the self or the Divine and yet of oneself as living with that self or the Divine and in many relations to him in a persistent form, an actual derivation of his being. In that experience ...
... them is in himself the holy deva and contains all the other gods. The supreme deva was left in the Riks vague and undefined and sometimes even spoken of in the neuter as That or as the one sole existent. In the Upanishads, we find the full emergence of the idea of this supreme and only deva; but gradually there came about the ritualistic importance of the other gods. And again, under the strain ...
... is He that has gone abroad — That which is bright, bodiless, without scar of imperfection, without-sinews, pure, unpierced by evil. The Seer, the Thinker, the One who becomes everywhere, the Self-existent has ordered objects perfectly according to their nature from years sempiternal. 9. Into a blind darkness they enter who follow after the Ignorance, they as if into a greater darkness who ...
... the help of reason, argumentation and syllogism. But it is ridiculous to try that way. You stand before me face to face. Yet should I try to prove your presence? Or to prove my own? Truth is self-existent. It is rear since it exists. The existence of God, the Self, is the truth of all truths and is axiomatic. It is a matter of experience, insight and intuition. The spiritual world is as real as ...
... unforeseen change. You know the word, it is intervention. Intervention means, as the Mother has explained to us more than once, the entry of a higher, a greater force from another world into the already existent world. Into the familiar established mode of existence that runs on the routine of some definite rules and regulations, the Law of the present, there drops all on a sudden another mode of being and ...
... existence: power of self is the sign of the divinity of self,—a powerless spirit is no spirit. But, as the spiritual consciousness is intrinsic and self-existent, so too this force of our spiritual being must be intrinsic, automatic in action, self existent and self-fulfilling. What instrumentality it uses, must be Page 1060 part of itself; even any external instrumentality it uses must be made... indeed have put a meaning into our existence, but it must be discovered by a revelation of his will and is not self-implied in the self-nature of things and discoverable there. But if there is a self-existent Reality of which our existence here is a result, then there must be a truth of that Reality which is manifesting, working itself out, evolving here, and that will be the significance of our own being... , by a training through the impacts and shocks of life; and yet we are vaguely aware of something that is there in us or seeking to be, something other than what has been thus made, a spirit self-existent, self-determining, pushing the nature towards the creation of an image of its own occult perfection or Idea of perfection. There is something that grows in us in answer to this demand, that strives ...
... whatever its appearance or its process of being, is and draws its substance, origin, energy, truth from a Spirit which is the beginning, middle and end of all—itself being eternal, infinite, self-existent beyond end or beginning, beyond Space and Time, beyond Form and Quality and Circumstance as well as in Space and Time, in Form and Quality and Circumstance. This is the fundamental Reality which is... are substantial expressions and manifestations of the supreme Infinite and Eternal. Page 190 19 All is existence. Non-existence is a fiction of the mind; for we describe as non-existent all that has never been within the range of our limited consciousness or is not in that range at the moment or was there once but has gone beyond it. 20 Being is not Parabrahman nor is ...
... and self-gathered power of the Spirit. That then is what is initially meant by the supreme Nature. The supreme Nature, parā prakṛtiḥ , is then the infinite time less conscious power of the self-existent Being out of which all existences in the cosmos are manifested and come out of timelessness into Time. But in order to provide a spiritual basis for this manifold universal becoming in the cosmos... This lower nature of the three gunas which creates so false a view of things and imparts to them an inferior character is a Maya, a power of illusion, by which it is not meant that it is all non-existent or deals with unrealities, but that it bewilders our knowledge, creates false values, envelops us in ego, mentality, sense, physicality, limited intelligence and there conceals from us the supreme ...
... ill the eternal's touch." 179 It was so true in my case. That is why the Divine pours His bliss by drops, by a trickle, by a thin stream. It is the same 178Divine Bliss, causeless and self-existent. 179 SABCL,28:7. Page 123 with His force. These are my experiences. I got tired of it! So that was that. That was the initial experience - before I started yoga, before I had... the only way towards perfect self-fulfilment, for the individual, for the nation, for mankind. And it is exactly this part of yourself which has been most neglected, overlooked, treated as if non-existent. True education should be based upon that bedrock, the soul's consciousness, all else is a burden leading to confusion, unless it is linked and coordinated to that single frame of reference ...
... seed. We see a power of spontaneous self-formation and self-arrangement at work. A force inherent in the being of the seed fulfils that which is involved in it. The tree is pre-existent in the seed. The whole world is pre-existent in the Supermind —there the idea is not separate from the impulse at work. In the mind the ideal and the power of realisation are not inseparable. In the Supermind self-awareness ...
... dependence for the creation of forms on quantitative combinations and dispositions. And yet even there the discovery that matter is rather substance or act of energy than energy a motive power of self-existent material substance or an inherent power acting in matter has led to some revival of an older reading of universal Nature. The analysis of the ancient Indian thinkers allowed for the quantitative action... mentality, on a light of mind which can be only a more or less clear twilight. Its pleasure can only be a passing intensity or a qualified ease. Other is the infinite spiritual knowledge and the free self-existent delight of our spiritual being. But then there is the question, how does our infinite and imperishable spirit, even involved in Nature, come thus to confine itself to the lower action of Prakriti ...
... moral energy, an attempt well worth making, if the aim can indeed so be accomplished, to build up by the insistence on a rigid obedience to a law of moral action that which is yet non-existent or imperfectly existent in us but which alone can make the law of our conduct a thing true and living,—an ethical being with an inalienably ethical nature. No rule imposed on him from outside, whether in the ...
... preexistence in the divine knowledge is what our human mentality names and seeks as the Ideal. The Ideal is an eternal Reality which we have not yet realised in the conditions of our own being, not a non-existent which the Eternal and Divine has not yet grasped and only we imperfect beings have glimpsed and mean to create. Mind, first, the chained and hampered sovereign of our human living. Mind in its... the divine fiat assigning it its office in the complete instrumentation of the supreme Maya,—the office determined by that which it is in its very birth from the eternal self-conception of the Self-existent. That office is to translate always infinity into the terms of the finite, to measure off, limit, depiece. Actually it does this in our consciousness to the exclusion of all true sense of the Infinite; ...
... change by which the soul is carried up into its last and absolute Page 504 freedom; for it casts itself into the absolute existence of the spirit and is enlarged into its own entirely self-existent bliss infinitudes. The gnosis has the infinite and absolute as the conscious source, accompaniment, condition, standard, field and atmosphere of all its activities, it possesses it as its base, fount... self-debarred from any expression of its glories. On the contrary, as the Upanishad insists, the Ananda is the true creative principle. For all takes birth from this divine Bliss; 5 all is pre-existent in it as an absolute truth of existence which the Vijnana brings out and subjects to Page 506 voluntary limitation by the Idea and the law of the Idea. In the Ananda all law ceases and ...
... must be, with the ascent or consequent to it, a dynamic descent of the self-existent Truth that exists always uplifted in its own light above Mind, eternal, prior to the manifestation of Life and Matter. For Mind is Maya, sat-asat : there is a field of embrace of the true and the false, the existent and the non-existent, and it is in that ambiguous field that Mind seems to reign; but even in its ...
... that man is dealing with an unfinished world. And yet, an overall long-range view of the world indicates an upward movement of evolution throughout time—with natural ups and downs,—and shows a self-existent Delight originating and supporting the cosmic effort from behind. Earth begins with mud but the end is sky. Man undergoing the process of evolution is a transitional being, he need not remain eternally... a reality,— we may compare the action of the Higher Mind to a composed and steady sunshine".— Life Divine. "This higher consciousness is a knowledge formulating itself on a basis of self-existent all-awareness and manifesting some part of its integrality, a harmony of its significances put into thought-form".-— Life Divine. The Higher Mind has "clarity of spiritual intelligence and... in a special sense the name of Intuition. For though we have applied that word to ...a Supra-intellectual way of knowing, yet what we actually know as Intuition is only a special movement of Self-existent knowledge"— Life Divine. Page 261 Intuition gives dose perception—it "is more than sight, more than conception: it is the result of a penetrating and revealing touch which carries in ...
... conscious of a separated existence, but the real body which the man will feel himself to be physically will be the whole Earth and the whole universe and the whole indivisible form of things wheresoever existent, and the senses also will be converted to this principle of sensation so that even in what we call the external, the eye will see Brahman only in every sight, the ear will hear Brahman only in every ...
... cannot come into existence. The play of Brahman is not in its real nature an evolution, but a manifestation, it is not an adding of something that was wanting or a developing of something that was non-existent, but merely a manifesting of something that was hidden. We are already what we shall become. That which is still future in matter, is present in spirit. We say, then, in the Vedanta that if the ...
... entirely to the deity of his worship even as he practises devotion in the ninefold manner; the Jnani is ever absorbed in contemplation of the omnipresent Reality, while the Rishi does Tapas on the Truth-existent and takes a new birth in its spiritual fire; the Yogi gathers himself into the Divine Being, the Giver of Siddhis, Siddheshwar, and remains in its perfection. The One in the mode of the Many establishes ...
... fully manifested, no longer works with the instrumentation of the Ignorance; a truth of status of being which is absolute becomes dynamic in a truth of energy and activity of the being which is self-existent and perfect. Every movement there is a movement of the self-aware truth of Divine Being and every part is in entire harmony with the whole. Even the most limited and finite action is in the Truth ...
... but the love of which the Mother speaks in that passage is something very pure, fixed and constant; it does not leap like fire and sink for want of fuel, but is steady and all-embracing and self-existent like the light of the sun. There is also a divine love that is personal, but it is not like the ordinary personal human love dependent on any return from the person—it is personal but not egoistic ...
... different forms of the same reality and they must not be mixed up together, as that confuses the clearness of the inner experience. The Jivatman or spirit, as it is usually called in English, is self-existent above the manifested or instrumental being —it is superior to birth and death, always the same, the individual Self or Atman. It is the eternal true being of the individual. The soul is a spark ...
... Self-Being of Sachchidananda for His possession and creative enjoyment, prajāvat saubhagam, and it is He who is tasting all Beings and Becomings in an all-possessing and self-possessing self-existent delight. Now all that is is Sachchidananda, v ā sudeva ḥ sarvam, and "every separate object in the universe is, in truth, itself the whole universe. The microcosm is one with the macrocosm ...
... is. In attempting this conceptual clarity , we cannot do better than to quote in extenso from Sri Aurobindo's own writings on the subject : "In a certain sense Matter is unreal and non-existent; that is to say, our present knowledge, idea and experience of Matter is not its truth but merely a phenomenon of particular relation between our senses and the all-existence in which we move. ...
... the mind, the process of integralisation is its supreme difficulty. The knowledge obtained at the level of the integral realisation reveals to us, in the words of Sri Aurobindo: "... the Self-existent as the All-blissful who, as Sachchidananda manifesting the world, manifesting all beings, accepts their adoration, even as He accepts their works of aspiration and their seekings of knowledge, leans ...
... ascends or eliminates cannot be isolated from the other force that reaffirms, re-establishes, reintegrates,—the principle of exclusiveness (like that of pain) is not proved to be illusory and non-existent, but reappears in its own essential nature as a principle of centering or canalisation of consciousness. Page 61 ...
... the Divine everywhere—and then it can include all things in the one consciousness without a separate interest or desire. Wherever the Divine is, everything is—it is only concealed, not non-existent. The Divine is there below in the inconscience itself—mind and life are concealed in Matter, so is Supermind and Sachchidananda. The below is not something outside the Divine Existence. But as mind ...
... makes the emergence of consciousness possible and certain in an apparently inconscient world and compels a climb in Nature towards a supreme spiritual Reality. It is, in fact, an already and always existent plane of being, the nexus of Spirit and Matter, holding in its truth and reality and making certain the whole meaning and aim of the universe. If we disregard our present ideas of evolution, all ...
... parable whose sense still lives and is still plastic in the originating imagination. The actual legends about Agni, the developed parables as distinct from the less elaborate figure, are rare or non-existent—in remarkable contrast with the wealth of myth which crowds about the names of Indra and the Ashwins. He participates in the legendary actions of Indra, the Python-slaying, the recovery of the herds ...
... it, otherwise it departs, we cannot hold it. And part of this purification is that it shall cease to be dependent on any cause or exciting condition of mind; it must become its own cause and self-existent, source of all other delight, which will exist only by it, and not attached to any cosmic or other image or symbol through which we first came into contact with it. Our experience of it has to be ...
... which the Consciousness-Force involved in the form and activity of inert material substance gradually wakes again and brings out by degrees all the hidden powers inherent in "the original self-existent spiritual Awareness." 2 Evolution is no doubt an inverse action of the involution, but not in the sense of "a withdrawing, a subtilization, plane after plane, leading to a reabsorption ...
... makes the emergence of consciousness possible and certain in an apparently inconscient world and compels. a climb in Nature towards a supreme spiritual Reality. It is, in fact, an already and always existent plane of being, the nexus of Spirit and Matter, holding in its truth and reality and making certain the whole meaning and aim of the universe. If we disregard our present ideas of evolution, all ...
... world would be an illusion. In an illusory world beauty can be merely an appearance. The Absolute of Shankara can have no such Lakshana. 1 Shankara perhaps might admit Delight—a pure white self-existent delight, but not colourful play of Delight nor beauty. Q. Is this not again ar. intellectual speculation ? A. Not necessarily. It can be an experience along the line of pure Monism ...
... soul, is God,—not Nature, although God in Nature & through Nature. We shall enjoy God in & through His universal manifestation, but always God and never the universe falsely experienced as a thing existent & enjoyable for its own sake, apart from God and different from Him. The possession of God in the world-transcending height of His being does not exclude possession of God in His world-containing... bliss; pleasure which was transient, mutable and fading, has become bliss lasting and inalienable; pleasure which was uncertain, because dependent on circumstances & objects, has become bliss self-existent and secure; pleasure which was uneven, strained towards preferences, balanced by dislikes, has become bliss equal and universal; pleasure which was even at its highest impure and haunted, held with ...
... the Divine. Our aim is to pass from the Ignorance into the Divine Light, from death into Immortality, from Desire into self-existent Bliss, from limited human-animal consciousness into all-consciousness and God-consciousness, from the ignorant seeking of Mind into the self-existent knowledge of Supermind, from obscure half animal life into luminous God-force, from the material consciousness [ sentence ...
... all living things, the sense of the divinity in man, the Christian virtues, the modern virtues were fully developed in India at a time when in all the rest of the world they were either non-existent or existent only in the most feeble beginnings. And they were developed, because the Aryan Rishis had been able to discover the truth of the Eternal and give to the nation the vision of the Eternal in all... its pure essence through the three states of Sleep, Dream and Waking. But this evolution has been a downward evolution; he has descended spiritually from pure Spirit into physical matter, from self-existent, self-knowing, self-delighting God into the reasoning animal. In other words each new condition of Spirit, as it evolved, has overlaid and obscured its predecessor. In the physical condition, which... Spirit and Matter are one and undifferentiated, but the moment evolution begins Spirit and Matter manifest equally and coevally. We have seen that the first spiritual evolution from the pure self-existent Atman is Prajna of the Sleep-State, Eternal Wisdom, a supporting spiritual presence which contains in itself the whole course of cosmic evolution even as a single seed contains in itself the complete ...
... and this kind of knowledge gets its most decisive completeness when it can be put into clear, precise and defining speech." 20 (v) Wherever there is any valid fact to report, there must be existent a suitable language to clothe it symbolically. Impossibility of linguistic representation cannot but imply vague and confused awareness. For, as Wittgenstein has put it: "Everything that can be thought... all things that are not unknowable, all things in the universe, there correspond in that universe faculties .which can take cognisance of them, and in man, the microcosm, these faculties are always existent and at a certain stage capable of development. We may choose not to develop them; where they are partially developed, we may discourage and impose on them a kind of atrophy. But, fundamentally, all... or by a logomachy of the logical mind. For it is not a very subtle and opulent conceptual thought, whose other name is spiritual awareness. "The essence of spiritual knowledge is an intrinsic self-existent consciousness; all its action of knowledge, indeed all its action of any kind, must be that consciousness formulating itself. All other knowledge is consciousness oblivious of itself and striving ...
... are at once divine and human seers. This double character is not in itself an extraordinary feature or peculiar in the Veda to these sages. The Vedic gods also have a double action; divine and pre-existent in themselves, they are human in their working upon the mortal plane when they grow in man to the great ascension. This has been strikingly expressed in the allocution to Usha, the Dawn, "goddess... four eternal worlds hidden in the guhā , the secret, unmanifest or superconscient parts of being which although in themselves eternally present states of existence ( sanā bhuvanā ) are for us non-existent and in the future; for us they have to be brought into being, bhavītvā , they are yet to be created. There fore the Veda sometimes speaks of Swar being made visible, as here ( vyacakṣayat svaḥ ) ...
... point of Sri Aurobindo’s thoughts is known in India as Vedanta, with the idea of the Brahman at its centre. ‘Brahman is the Alpha and the Omega. Brahman is the One besides whom there is nothing else existent.’ 3 Brahman is a densely vibrating Sanskrit word denoting what in the West is called the One or the Absolute. It is of some importance to use at first a neuter word for the beginning, middle... ‘Creator’ is supposed to have brought forth everything out of nothing, which is considered a proof of his omnipotence. But there being no nothing, ‘nothing’ cannot possibly be the origin of things existent. The sole source is That, the Brahman that is everything. ‘The Infinite does not create, it manifests what is present in itself’ (Sri Aurobindo). The act of omnipotence, in all eternity and at each ...
... reaction to stimuli. According to humanistic psychology, however, an individual does not seek merely to maintain the existent state of homeostasis, nor can human behaviour be explained solely as response to stimuli: the human being is impelled from within to exceed the actual or existent state in order to actualize the latent potentials. Abraham Maslow, one of the founders of the humanistic movement in ...
... Spiritual Evolution The Infinite Consciousness and the Ignorance The Life Divine Chapter IV The Divine and the Undivine The Seer, the Thinker, the Self-existent who becomes everywhere has ordered perfectly all things from years sempiternal. Isha Upanishad. (Verse 8.) Many purified by knowledge have come to My state of being.... They have... which it becomes not-self and with which its absoluteness and perfection have no concern of participation; for it is only a temporal formation in the timeless Reality. But to us who even if only half-existent, half-conscious, yet inhabit the Absolute's half-dream of living and are compelled by Nature to have in it a terrible and insistent concern and to deal with it as real, this wears the appearance of... the manifestation and the movement being given, the law is necessary. It is not enough simply to say that the law and all its circumstances are an unreality created by the mental consciousness, non-existent in God, and to be indifferent to these dualities or to get out of the manifestation into God's pure being is the only wisdom. It is true they are creations of mind Consciousness, but Mind is only ...
... multiple consciousness, is a night of darkness and disorder, andha ṁ tama ḥ , bh ū ri an ṛ ta, it is equally true that by excluding the field and operation of avidy ā as if it were a thing non-existent and unreal, vidy ā itself becomes a sort of obscurity and a source of imperfection, bh ū ya iva tama ḥ . This spirituality ordains man to cross beyond death through Avidya and enjoy Immortality... l that mind has no means of knowledge except from fragmentary signs and data and inferences which are at every step liable to error." 34 Does not the Kathopanishad point out that in men the Self-Existent has cut the doors of consciousness outward, but a few men turn the eye inward and it is these who see and know the Spirit and develop the spiritual being? 32.Weizsäcker, The World View of... world of the senses." 36 For indubitable inner experiences testify to the existence of supraphysical planes of existence having their "universal rhythm, their grand lines and formations, their self-existent laws and mighty energies, their just and luminous means of knowledge." 37 And physical sciences should not unduly claim to pronounce anything on these matters for which it has no means of enquiry ...
... and this soul is not a perishable cell or a dissoluble portion of the cosmic Spirit, but has its original immortal reality in the Transcendence.... But equally any view that sees the universe as existent only in the individual consciousness must very evidently be a fragmentary truth: it is justified by a perception of the universality of the spiritual individual...but neither the cosmos nor the individual ...
... will feel to us as if something external and detachable like the dress we wear or an instrument we happen to be carrying in our hand. We may even come to feel that the body is in a certain sense non-existent except as a sort of partial expression of our vital force and of our mentality. These experiences are signs that the mind is coming to a right poise regarding the body, that it is exchanging the false ...
... lies our base of perfection, the seeker of an integral self-fulfilment in the Divine must avoid or throw away, if he has them at all, the misunderstanding and mutual depreciation which we often find existent between the followers of the three paths. Those who have the cult of knowledge seem often, if not to despise, yet to look downward from their dizzy eminence on the path of the devotee as if it were ...
... contrast of the ideal and the real is therefore a sensuous error, for that which we call real is only a phenomenon of force working out something that stands behind the phenomenon and that is pre-existent and greater than it. The Real, the Idea, the phenomenon, this is the true order of the creative Divinity. The pragmatic intellect is only sure of a thing when it finds it realised in Power; therefore ...
... is not from sin to sainthood but from the lower nature of the Ignorance to the Divine Nature of Light, Peace, Truth, Divine Power and Bliss beyond the Ignorance. It journeys towards a supreme self-existent good and leaves behind it the limited struggling human conception of sin and virtue; it is not an intellectual light that is the sun of its aspiration but a spiritual supra-intellectual supramental ...
... the dualism of the Neo-Pythagoreans on both metaphysical and ethical principles. But through a curious turn of logic he too was led to declare that the 'supersensual' part of man, which was pre-existent and in union with God, has suffered disaster from having entered the body. From the union of soul and body springs all the irrationality 1 W. Capelle, op. cit. 2 "To consider ...
... ascends or eliminates cannot be isolated from the other force that reaffirms, re-establishes, reintegrates, – the principle of exclusiveness (like that of pain) is not proved to be illusory and non-existent, but reappears in its own essential nature as a principle of centring or canalisation of consciousness. Page 91 ...
... What Is to Be Done? Creation follows its cycles of evolution and it is said that at the end of each cycle there takes place a Pralaya—an annihilation of the existent grade of consciousness or of the species of beings incarnating that consciousness, and all the past is washed out, wiped away from the surface of creation and the next new phase starts. We ...
... to be that only; there need be no intention to bring down the powers of the higher hemisphere into the lower half of existence or to manifest their concealed presence there; for, if they are at all existent here, it is in an occult incommunicable immanence and only to maintain the creation, not to perfect it. Man is the summit of this ignorant creation; he has reached the utmost consciousness and knowledge... new manifestation, the human, could be accounted for by an upsurge of concealed Consciousness from the involution in universal Nature. But in that case it must have had some material form already existent for its vehicle of emergence, the vehicle being adapted by the force of the emergence itself to the needs of a new inner creation; or else a rapid divergence from previous physical types or patterns... Page 872 who would be already able to receive a supraphysical power and impose it on the rigid and narrow formulas of his physical existence. Otherwise we must suppose that there was a pre-existent body already so much evolved as to be fitted for the reception of a vast mental influx or capable of a pliable response to the descent into it of a mental being. But this would suppose a previous ...
... is the son of division and the strong flowering of the Ego. To feel the comparative limitation of others is necessary to him that he may imagine himself immeasurable; for he has not the real, self-existent sense of infinity which no outward circumstance can abrogate. Contrast, division, negation of the wills and lives of others are essential to his self-development and self-assertion. The Titan would ...
... unless and until the individual being goes inward, lives within and from within, and transfers the immediate source of his dynamic becoming from out inward. "In men, says the Upanishad, the Self-Existent has cut the doors of consciousness outward, but a few turn the eye inward and it is these who see and know the Spirit and develop the spiritual being." 1 Thus, in the course of his Sadhana ...
... infinite and absolute Existence, infinite and absolute Consciousness, infinite and absolute Force and Will, infinite and absolute Delight of Being, this Sachchidananda, although a supracosmic and self-existent Reality, is also the secret truth underlying the whole manifestation, the origin and foundation of all truths, forces, powers and existences. The universe is a self-creative process of the ...
... of the fundamental Nescience; for with it enters an opposite and luminous imperative Necessity which underlies all things and is the original and final self-determining truth-force of the self-existent Infinite. This greater luminous spiritual Necessity and its sovereign imperative alone can displace or entirely penetrate, transform into itself and so replace the blind Ananke of the Inconscience ...
... difficulty of the fundamental Nescience; for with it enters an opposite and luminous imperative Necessity which underlies all things and is the original and final self-determining truth-force of the self-existent Infinite. This greater luminous spiritual Necessity and its sovereign imperative alone can displace or entirely penetrate, transform into itself and so replace the blind Ananke of the Inconscience ...
... this, that we do not find the Many existing except in some relation to a unity behind, established in that Unity and, as far as we can see, existent by Page 577 that unity, as indeed the unity itself exists in a certain relation to the eternally existent Many either in their manifestation or in their substratum of Maya. How much farther have we got by this manipulation of words? We have found ...
... evil, ignorance and pain in the cosmos, that seeks to deliver the Brahman from responsibility for Itself and its workings by erecting some opposite principle, Maya or Mara, conscious Devil or self-existent principle of evil. There is one Lord and Self and the many are only His representations and becomings.” 2 Delight of Existence One of the main tenets of Vedanta is that the ultimate... Nature There Are no Errors” The first premise of Vedanta, its “integral affirmation,” is that all is That. “Brahman is the Alpha and the Omega. Brahman is the One besides whom there is nothing else existent.” 15 “All action, all mental, vital, physical activities in the world are the operation of a universal Energy, a Consciousness-Force which is the power of the Cosmic Spirit working out the cosmic ...
... to add and piece together the parts and fragments. It has always held the conscious Many together as the conscious One. To return to the supramental—the supramental is simply the direct self-existent Truth Consciousness and the direct self effective Truth Power. There can therefore be no question of jugglery about it. What is not true is not supramental. As for calm and silence, there is no need... consciousness below supermind may go together or may not. Page 151 × The highest Supermind or Divine Gnosis existent in itself is something that lies beyond still and quite above. ...
... anger or love as part of myself and have no need to observe or to reason in order to know that I am angry or that I love. Intuition is a direct knowledge self-existent and independent of means and devices; it is naturally self-existent and founded upon a knowledge by identity; or when it is gained, it is either by identification or by a knowledge arising from some intimate contact made possible... and more deeply self-conscious slowly becomes aware of all outside Page 239 it as part of its own continuous indivisible existence. The nature of the Spirit's consciousness is a self-existent Force which in action becomes a spontaneously self-manifesting or, as it seems to us, self-creating and self-determining energy. It is omnisciently omnipotent and creates out of itself what it wills... complex than the first crude inexplicable mystery of Matter would lead us to imagine. The immense material world in which we live is not the sole reality but only one of innumerable potential and existent universes; all of them need not have either Matter as we know it or the Inconscient for their base. Indeed this world of matter is itself dependent on many planes of consciousness and existence which ...
... Page 25 limited in its field of application, is that (within the given scope), it is sure with an immediate, and specially self-existent certitude. It is, as Sri Aurobindo points out, the disclosing of a knowledge that is secret but already existent in the being: it is not an acquisition, but something that was always there and revealable. "It sees the truth from within and illumines with ...
... there in man. Man is an ignorant creature and lives in a world of disharmony, division and conflict, yet in his heart of hearts—there is a faith that in the centre of this vast, dynamic universe, self-existent harmony is at work, a harmony that so satisfies him that even a glimpse of it makes him feel as if the very purpose of creation were fulfilled, that the whole labour of the Cosmos was justified. ... difference. For the experience of Rasa,—aesthetic enjoyment, a subject, an I, is necessary. In the experience of delight the subject, the I, may be completely dissolved—o r disappear. Delight can be self-existent,—without any outer support. Whereas for Rasa some outer support is needed. Even in the subjective aesthetic enjoyment there is needed a double action in consciousness, on one side a detachment from ...
... there in man. Man is an ignorant creature and In in a world of disharmony, division and conflict, yet in his heart of hearts there is a faith that in the .centre of this vast dynamic universe, self-existent harmony is at work, a harmony that so satisfies him that even a glimpse of it makes him feel as if the very purpose of creation were fulfilled, that the whole labour of the Cosmos was justified. ... For the experience of Rasa— aesthetic enjoyment, a subject, an "I", is necessary. In the experience of delight, the subject, the I, may be completely dissolved or disappeared. Delight can be self-existent, without any outer support. Whereas for Rasa some outer support is needed. Even in the subjective aesthetic enjoyment there is." needed a double action in consciousness, on one side a detachment ...
... It is inherent in His own existence and consciousness and cannot possibly have any cause within or without Him who alone Is and Is without parts or division. Some would have us believe that a self-existent bliss is impossible; bliss, like pain, needs an object or cause different from the subject and therefore depends on limitation. Yet even in this material or waking world any considerable and deep... ecstasy and will be content with nothing short of infinity in its bliss. The logical culmination of this ascending series is the transcendent and absolute Parabrahman whose bliss is endless, self-existent and pure. This then is the Trinity of the Upanishads, Absolute Existence; which is therefore Absolute Consciousness; which is therefore Absolute Bliss. And then the second Trinity SATYAM JNANAM... teleological will or knowledge with a purpose; and from vijnâna or knowledge by discrimination. Jnâna is knowledge direct and without the use of a medium. Brahman is absolute Jnâna , direct & self-existent, without beginning, middle or end, in which the Knower is also the Knowledge and the Known. Finally, Brahman is ANANTAM, Endlessness, including all kinds of Infinity. His Infinity is of course ...
... inner vital, inner more subtle physical reaches supported by an inmost psychic existence which is the connecting soul of all the rest; and in these hidden reaches too lie a mass of numerous pre-existent personalities which supply the material, the motive-forces, the impulsions of our developing surface existence. For in each one of us here there may be one central person, but also a multitude of ...
... of the soul and the heart and even of the disorders of the understanding. Self-knowledge of all kinds is on the straight path to the knowledge of the real Self. The Upanishad tells us that the Self-existent has so set the doors of the soul that they turn outwards and most men look outward into the appearances of things; only the rare soul that is ripe for a calm thought and steady wisdom turns its eye ...
... action of the causal Idea does not fabricate, but brings out by Tapas, by the pressure of consciousness on its own being, that which is concealed in it, latent in potentiality and in truth already existent in the Beyond. Now the forces and processes of the physical world repeat, as in a symbol, the truths of the supraphysical action which produced it. And since it is by the same forces and the same ...
... which culminates in Vidya. By immortality is meant the consciousness which is beyond birth and death, beyond the chain of cause and effect, beyond all bondage and limitation, free, blissful, self-existent in conscious-being, the consciousness of the Lord, of the supreme Purusha, of Sachchidananda. Immortality and Birth On this realisation man can base his free activity in the universe. ...
... experience, colour, sound, light, air are quite other in their reality than what they pretend to be. Our senses give us false views of distance, size, shape, relation. Objects which seem to them self-existent forms are aggregations and constituted by subtler constituents which our ordinary faculties are unable to detect. These material constituents again are merely formulations of a Force which we cannot ...
... our Yoga it is a passage only, if it comes, through which one goes from the ordinary consciousness to a deeper one in which one acts out of a deep peace and union with the Divine or else of a self-existent Ananda not depending on anything but the presence of the Divine, in which all works are done not out of personal interest or satisfaction but for the sake of the Divine. The Witness Attitude ...
... The Role of the Psychic in Sadhana The contribution of the psychic being to the sadhana is: (1) love and bhakti, a love not vital, demanding and egoistic but without conditions or claims, self-existent; (2) the contact or the presence of the Mother within; (3) an unerring guidance from within; (4) a quieting and purification of the mind, vital and physical consciousness by their subjection to the ...
... are completely different from what they appear to be. All this contact, this ordinary perception of the world loses its reality completely. This is what appears unreal, fantastic, illusory, non-existent. There is something—something very material, very concrete, very physical—which becomes the reality of the being, and which has nothing in common with the ordinary way of seeing. When one has this ...
... freedom to make pacts with these extraterrestrial vital forces. There is a whole vital world that has nothing to do with the earth, it is entirely independent or prior to earth's existence, it is self-existent—well, they have brought that down here! They have made ... what we see! And such being the case ... This is what terrestrial Nature told me: 'It is beyond my control.' So considering all that, ...
... instances of racial and cultural immixture. Indeed, all major human groupings of today are invariably composite formations. Excepting, perhaps, some primitive - aboriginal tribes there are no pure races existent. The Briton, the Dane, the Anglo-Saxon, and the Norman have combined to form the British; a Frenchman has a Gaul, a Roman, a Frank in him; and a Spaniard's blood would show an Iberian, a Latin, a ...
... instances of racial and cultural immixture. Indeed, all major human groupings of today are invariably composite formations. Excepting, perhaps, some primitive aboriginal tribes there are no pure races existent. The Briton, the Dane, the Anglo-Saxon, and the Norman have combined to form the British; a Frenchman has a Gaul, a Roman, a Frank in him; and a Spaniard's blood would show , an Iberian, a Latin, ...
... an culture. What was the conception of religion in Greece? Her religion surely consisted in all that is decent, lovely and harmonious. But the Greek people failed to discover or envisage the self-existent truth that reigns supreme within the heart of man. They were solely interested in external expression through rhythm; cadence and harmony of a mental or rational idealism. There was Plato, no doubt ...
... instances of racial and cultural immixture. Indeed, all major human groupings of today are invariably composite formations. Excepting, perhaps, some primitive aboriginal tribes there are no pure races existent. The Briton, the Dane, the Anglo-Saxon, and the Norman have combined to form the British; a Frenchman has a Gaul, a Roman, a Frank in him; and a Spaniard's blood would show an Iberian, a Latin, a ...
... action. But the liberated consciousness can rise higher where the problem exists no longer and from there see it in the light of a supreme identity where all is predetermined in the automatic self-existent truth of things and self-justified to an absolute consciousness and wisdom and absolute Delight which is behind all creation and non-creation and the affirmation and negation are both seen with the ...
... free world-union would be possible, these difficulties and disadvantages would cease to operate. Military necessity of forced union for strength of defence or for power of aggression would be non-existent, because war would no longer be possible; force as the arbiter of international differences and a free world-union are two quite incompatible ideas and practically could not coexist. The political ...
... comes as a blissful anticipation - in verbal terms - of that flawless formulation of the Divine Being, which Sri Aurobindo calls the Supramental Body. The formulation without a flaw, while already existent in the empyrean as the guide of "our human grope", is waiting to descend with its "almighty" artistry to refashion the outer no less than the inner life of earth. In short, every authentic poem ...
... progresses towards Omega Point across its myriad travail of ages, through a forward groping amidst a diverse play of chance, then Omega must be also a divine wonder of the past and present, an already existent pole of attraction at the same time that it is in a phenomenal process of formation: it is an eternal Prime Mover from in-front, an Omega who is also an Alpha. Now, Teilhard, basing himself ...
... birth, e.g. in his conception)." I should think that the second alternative is out of place in Pauline theology. To Paul Jesus is sinless not only after birth but also before it because he was pre-existent in the Divine Reality. Philippians 2:6 tells us about him that "his state was divine" and he had "equality with God"; and, in my view, that is why 2 Corinthians 5:2 calls him "the sinless one", which ...
... the mental - vital - material mould through an inferior consciousness and partial expression which strives to arrive in the mould of a various evolution at that superior expression of itself already existent to the Beyond-Mind. That inferior consciousness through which the world of our ordinary experience is expressed can also be understood and explained only if it is derived and derivable from the s ...
... his dwelling. The Upanishad affirms the perfect and the liberating Knowledge to be that which excludes neither the Self nor its creation; the liberated spirit sees all these as becomings of the Self-existent in an internal vision and by a consciousness which perceives the universe within itself instead of looking it out on it, like the limited and egoistic mind, as a thing other than itself. To live in ...
... oneness which is incapable of it and rejects it. For there can be no such original unbridgeable chasm of duality either in the All-existence itself or between any transcendent Oneness and the All-existent. And as in knowledge, so in experience and self-fulfilment. The experience which finds at the summit of things such : original unbridgeable chasm between two contra Page 378 ...
... thousand aspects it presents to the mind's outward and inward experience. The Victorian agnostic would, I suppose, cancel this qualification; he would pronounce for the doubtful existence and, if existent, for the absolute unknowableness of this Unknowable. Science and Spirituality I do not think the two questions you put are of much importance from the viewpoint of spiritual sadhana. The... accident" that life came into existence or that there is no life anywhere else in the universe or that life elsewhere must either be exactly the same as life here under the same conditions or not existent at all? These are mere mental speculations without any conclusiveness in them. Life can be an accident only if the whole world also is an accident—a thing created by Chance and governed by Chance... to think of millions and millions of years in order to realise it. So too the rigid distinction of One against Many, a One that cannot be many or of an All that is made up by addition and not self existent are crude mental notions of the outer finite mind that cannot be applied to the Infinite. If the All were of this material and unspiritual character, tied down to a primary arithmetic and geometry ...
... environment, the suggestions themselves are coming to be automatically true. The vijnanam which is satyam ritam is conquering the last fields of mentality & imposing its satyadharma or law of self-existent truth which is necessary for perfect vision of things, satyadharmaya drishtaye. The movement is not yet entirely triumphant, for the enemy returns to the charge and clouds the siddhi with the anritam... The primary utthapana is now active in removal of general weariness & alasyam, but still subject to the necessity of ample sleep & change of occupation. Health is dominating the defects still existent in the two chakras. Kama is more settled & the general Page 91 tendency to the ananda continues (afternoon). In the trikaldrishti freedom of movement and the frequency of the sruti... activity & to consist in the force & confidence of the activity itself and of the personality manifesting. But also in the trikaldrishti sruti is insisting on self-justification and increasing the self-existent faith which is independent of the misleading twists & turns of immediate result & event. The Mahalakshmi bhava, hitherto absent, is now tending to appear. At first it replaced momentarily the Mahakali ...
... in it of which all energies are the outcome, but which is yet not explained or accounted for by the sum or power or nature of all these energies together; he feels, he lives in an inalienable self-existent Bliss which is not this lesser Page 119 transient joy or happiness or pleasure. A changeless imperishable infinity, a timeless eternity, a self-awareness which is not this receptive and... but in aspect distinct Duality in which the biune Page 123 character is more immediately apparent,—the dynamic Duality of Ishwara-Shakti. On one side he is aware of an infinite and self-existent Godhead in being who contains all things in an ineffable potentiality of existence, a Self of all selves, a Soul of all souls, a spiritual Substance of all substances, an impersonal inexpressible... is evident to him that here there is one supreme and infinite Being represented to us in two different sides of itself, obverse and reverse in relation to each other. All is either prepared or pre-existent in the Godhead in Being and issues from it and is upheld by its Will and Presence; all is brought out, carried in movement by the Godhead in power; all becomes and acts and develops by her and in ...
... Essential, or Divine, or That: ‘God’. In the Vedanta this is called “Brahman,” 3 the Absolute, the One. “Brahman is the Alpha and the Omega. Brahman is the One besides whom there is nothing else existent.” (LD 33) For “Brahman is in all things, all things are in Brahman, all things are Brahman.” (LD 139) As an Upanishad says: “O Brahman, thou art this old man and boy and girl, this bird, this insect... mental consciousness on it, remain connected to their involutionary planes of origin. “The immense material world in which we live is not the sole reality but only one of innumerable potential and existent universes; all of them need not have either Matter as we know it or the Inconscient as we know it for their base. Indeed, this world of Matter is itself dependent on many planes of consciousness and... subjective order, we find that what shapes itself to us as a life-intention, life-impulse, life-formation here, already exists in a larger, more subtle, more plastic range of possibilities, and these pre-existent forces and formations are pressing upon us to release themselves in the physical world also; but only a part succeeds in getting through and even that emerges partially in a form and circumstance ...
... Impersonal is no longer a sadhak of integral Yoga. Impersonal realisation is the realisation of the silent Self, of the pure Existence, Consciousness and Bliss in itself without any perception of an Existent, Conscient, Blissful. It leads therefore to Nirvana. In the integral knowledge the realisation of the Self and of the impersonal Sachchidananda is only a step though a very important step or part... It is not by the physical presence but by the Mother's concentration at the time of Meditation which brings that quiet to those who can receive it. If a sadhak has a profound, self-existent and dynamic love for the Mother, he always remembers her. Even if he happens to forget her in the initial stage, something from within automatically reminds him. Yes. In the full development... long absence as in the presence. If your sadhana went on as well on non-pranam as on pranam days it would not prove that love and devotion are not there, but that they are so strong as to be self-existent in all circumstances. It is only if one can feel the inward touch of the Mother without the necessity of the physical contact that the true value of the latter can be really active ...
... manifestation is then their Son, the true and perfect Anthropos or Adamas, divine as his parents are, from whom all things originate, and who is seen as “an incorruptible and endless light.” This “pre-existent man” was none other than the archetypal man perceived by the Mother, or the cosmic Purusha mentioned by Sri Aurobindo. As the light not darkened by matter but at its origin, he is what Sri Aurobindo... the noted authority on the Kabbalah, wrote in Major Trends in Jewish Mysticism : “Adam Kadmon is a first configuration of the divine light which flows from the essence of En-Sof [the absolute, self-existent Being] into the primeval space … He therefore is the first and highest form in which the divinity begins to manifest itself. … From his eyes, mouth, ears and nose the lights of the sefiroth burst ...
... nature and a luminous awakening evoked in the very bosom of body-consciousness itself. Now, it is only the supramental Force, the 'original and final self-determining Truth-Force of the self-existent Infinite' that has got the necessary potency to entirely overcome the iron hold of the basal Inconscience. For only the supermind can descend into the subterranean reaches of our existence without... secretly conscious Energy that has taken form in it." 19 And consciousness that "seems to be a result is - in its reality, though not in its form - the origin; the effect is in the essence pre-existent to the apparent cause, the principle of the emergent activity precedent to its present field of action." 20 (3)That the embodied soul is so much dependent upon the bodily and nervous life ...
... Yoga terms as knowledge, vidya. Knowledge is a perception or realisation of one Self Page 267 in all, while in ignorance, avidya, there is a false idea of the multiplicity as self-existent or of the individual as however vast and potent, is still shot through and through with this ignorance. The science of Yoga, therefore, in its understanding of Consciousness, insists on the ... grow out of the animal and egoistic consciousness. This aspiration strives to convert our twilight or obscure physical mentality into the plenary supra-mental illumination, to build peace in self-existent bliss where there is only a stress of transitory satisfaction Page 280 besieged by physical pain and emotional suffering. This aspiration strives to establish an infinite freedom in a ...
... experience of the supramental cosmic consciousness, it is perceived that consciousness and being are not different from each other, but all being is a supreme consciousness, all consciousness is self-existent, eternal in itself. One can go one step farther. The Conscious Energy is seen to be one with the Being that creates the universe, but at the same time it is seen that the conscious Being which is... Divine as living Guide, Teacher, giver of light. Closer and more intimate still is the relation of the Mother Page 52 and the child. The soul turns to the Mother-Soul because of the self-existent nature of this love and because that points us to the home towards which we turn from our wanderings in the world into the bosom in which we find our rest. But the highest and the greatest relation ...
... “High-uplifted protect us from evil by the perception, burn utterly every devourer,” páhi anhaso ni ketun´ a. All evil is a deviation from the right & truth, from the ritam, a deviation from the self-existent truth & right of the divine or immortal nature; the lords of knowledge dwelling in the human consciousness as the prachetasah , informing its acts of consciousness which include in the ancient psychology... fourth rik of the Sukta. The traveller is one who is journeying towards the Truth, the ritam. We have already hazarded the conception of the Ritam as the principle of Mahas, the spontaneous, self-existent, self-efficient nature of the infinite & divine consciousness, satyam ritam brihat, to which right action, right emotion, right knowledge, right enjoyment belong inalienably & result naturally & without ...
... delight." It would not be necessary then to strive for peace and bliss for they would be self-existent and action would be "...A ripple in the Infinite And birth a gesture of Eternity." In that state of the divine Existence where human contraries are reconciled in a supreme self-existent harmony, it would be possible for the earth to attain her dream. For "Then God could be ...
... operating from past to present any more than from present to past or even from future to present since by the fusion of time with space past and present and even future are co-existent just as all objects in space are co-existent - space-time in which the mathematical expressions for some quantities associated with matter, like density, velocity, internal stresses, can be matched with equations having... universe we experience from day to day. Even though physics may give no direct handle to the theory that matter is involved life and life involved mind or to the contention that life and mind are existents in themselves, it can hardly dispose us, after Planck, Schrodinger, Born, Einstein, Heisenberg and Bohr have laid their stamps upon it, to believe in a closed material reality. The state of... provides lebensraum for the distinctly vital and the distinctly mental if these can be discovered by the sciences of biology and psychology. Life and mind cannot be denied the title of existents simply because they cannot be brought directly to the test of measurement or, broadly speaking, of sense-observation. One sole condition must be fulfilled for their being legitimate postulates. Just ...
... of the psychic being within. It was actually an "open book" - once one was able to fix one's gaze on it: ...the sweetness in the experience is of a bliss which has no cause; a self-existent bliss is there. It is not dependent on persons, occasions, circumstances, objects. To be there, deep within, to feel oneself there is to be perennially, and I might even say unbearably, happy ...
... aware simultaneously of the One in its unitarian consciousness holding the innumerable multiplicity in itself as if potential, unexpressed and therefore to our mental experience of that state non-existent, and of the One in its extended consciousness holding the multiplicity thrown out and active as the play of its own conscious being, will and delight. It would equally be aware of the Many ever drawing ...
... upon this earth. To that consciousness the world is a mass of material things and forces thrown into some kind of shape and harmonised into a system of regulated movements by a number of fixed self-existent laws which we have to obey, by which we are governed and circumscribed and of which we have to get the best knowledge we can so as to make the most of this one brief existence which begins with birth ...
... which one trembles and says, "I am compelled, I cannot do otherwise"? Truth is self-evident and has not to be imposed upon the world. It does not feel the need of being accepted by men. For it is self-existent; it does not live by what people say of it or on their adherence. But one who is founding a religion needs to have many followers. The strength and greatness of a religion is adjudged by men according ...
... into freer and higher states of consciousness). Sanskara —association, impression, fixed notion, habitual reaction formed by one's past. the Self —the Atman, the universal Spirit, the self-existent Being, the conscious essential Existence, one in all. The Self is being, not a being; it is the original and essential nature of our existence. soul —the psychic essence or entity, the divine ...
... you experience isn't something you feel as such (you don't feel you are in bliss, it's not like that; you don't feel yourself, there is no awareness of any "you" involved in it): the thing is self-existent, that's all there is to it. The experience lasted half an hour, unwavering. Afterwards I began to remember, and as I began to remember, I began to explain, but of course the total truth is somewhere ...
... (Laughter) SRI AUROBINDO: Space is also Swayambhu then? DR. MANILAL: Yes, Sir, the creation is infinite; it has no beginning, no end, like a tennis ball! (Laughter) SRI AUROBINDO: And self-existent with Eliot and his hippopotamus existing from eternity? (Laughter) SATYENDRA (to Dr. Manilal) : If you don't believe God has created this world then God can't help you to get liberation. You ...
... self-love is bound to diminish and disappear. Equally, any (form or measure of self-pampering, whether knowingly or unknowingly done, cannot but proportionately dislodge from his heart the already existent love for the Divine. It is because of this fundamental truth of spiritual life that Sri Aurobindo has warned us in his book The Mother: "Do not imagine that truth and falsehood, light and ...
... Savitri "In Nature's fixed inevitable course Decreed since the beginning of the worlds In the deep essence of created things" —Book XI Canto I Compare: "The Self-existent who becomes everywhere has ordered perfectly all things from years sempiternal" Isha 8 Page 397 ...
... personal ambition and pride have to be kept far away from it; for any mixture of the perversion will corrupt the psychic or spiritual action and prevent a true fulfilment. The movement of self-existent psychic or spiritual love general and without a special object can come, but it must be kept free from all taint of sex—otherwise it cannot endure. What is real love? Get clear of all the ... supramental Light. The pleasure attached to it is a degradation and not a true form of the divine Ananda. The true divine Ananda in the physical has a different quality and movement and substance; self-existent in its essence, its manifestation is dependent only on an inner union with the Divine. You have spoken of Divine Love; but Divine Love, when it touches the physical, does not awaken the gross lower... tapasya is so great and continuous that these forces get no chance. But the elimination of these things can only come, I think, by the descent of the higher consciousness—bringing with it the self-existent calm and wideness, the higher force and the Ananda occupying all down to the cells of the body. It is quite certain that these three together in the body can leave no room for sex—even if sex came ...
... the mental, vital, physical processes and the very sense of mind, vital, body becoming externalized, an outer action, while within and detached from them there grows the sense of a separate self-existent being which opens into the realization of the cosmic and transcendent spirit. There is also the method—a very powerful method—of the Sankhyas, the separarion of Page 69 the Purusha ...
... c 1 in knowledge like Overmind and the highest mental intelligence, but unescapably unitarian even in the utmost diversity. Supermind is the" Truth-consciousness at 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 ...
... ic 1 in knowledge like Overmind and the highest mental intelligence, but inescapably unitarian even in the utmost diversity. Supermind is the Truth-consciousness at 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 ...
... In this sense then there can be a birth of souls too. The astronomers speak of novae, new stars that suddenly flare out in the sky, as if from nowhere – even though they or their elements were existent before the phenomenon happened. Souls too can come to birth in an analogous way. That is to say, it is due to a special descent of a formed being or consciousness into the human vehicle. The conception ...
... ytic¹ in knowledge like Overmind and the highest mental intelligence, but inescapably unitarian even in the utmost diversity. Supermind is the Truth-consciousness at 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 ...
... silence, it remains impregnable, the world's pleasures. and sufferings cannot trouble that serene and limpid joy, it abides unassailable; the world's darkness cannot cast any shadow over that self-existent Light. We are poised high above all disturbing sense of honour and dishonour, gain and loss, success and failure, victory and defeat. Disease and decrepitude cannot affect us, and even death loses ...
... complete separative knowledge which relies on a machinery of indirect contact, a knowledge by acquisition which is yet, without being conscious of it, a rendering or bringing up of the contents of a pre- existent inner awareness and knowledge. A knowledge by identity, a knowledge by intimate direct contact, a knowledge by separative direct contact, a wholly separative knowledge by indirect contact are the ...
... abysses, to the bottom of a burning Nothing which was as if the only "something," to the bottom of a geological and zoological Death which was as if the first beat of Life at last, of a sentient and existent cell, a cell nameless, countryless, which was its own Science and own Knowledge —its own Power at last, without tricks and garbs around, without Kalashnikovs or papal blessings, or democratic and ...
... is Himself the enjoyer and the enjoyed and the question of relation does not arise. Sri Aurobindo sums this up as follows,".. .if unity is the one eternal fact, then cosmos and individual are non-existent; they are illusions imposed on itself by the Eternal. That may well involve a contradiction or an unreconciled paradox; but I am willing to admit a contradiction in the Eternal which I am not compelled... cannot conclude from our ultimate material discovery that there is no original substance or Matter, only energy manifesting substance or manifesting as substance, - that diamond and pearl are non-existent, unreal, only true to the illusion of our senses of perception and action, that the one substance, energy or motion is the sole eternal truth and that therefore the best or only rational use of our ...
... maintain the position as long as possible and increase the length of time during which the siddhi maintained itself against fatigue, until by this abhyasa it became self-existent, the idea now must be to establish the already self-existent power of the ideality in the body, so that the time makes no difference. This was done originally in the first movement of utthapana in Alipur jail and sometimes subsequently... Devibhava, not yet altogether perfect, but firm fundamentally. It is Mahasaraswati personality with the Mahakali bhava; the Mahaluxmi colour, a hidden Maheswari base ( pratishtha ). Defects still existent. (1) Occasionally the ῥαθυμɩα of the Mahasaraswati gets the better of the rudra tejas ; this is mostly when things are getting on well or when the samata in shama gets the better of the samata in... ideal delight in the body. That was mixed in its character, modified by the lower physical reaction, this is pure and sovereign and has taken up the physical reaction into the ideality; it is self-existent even when sahaituka. The sparsha only awakens, it does not produce it. A similar distinction is prefigured in the arogya but is not as yet practically defined. 8 May 1918 The first week of ...
... all the mental, vital, physical processes and the very sense of mind, vital, body becoming externalised, an outer action, while within and detached from them there grows the sense of a separate self-existent being which opens into the realisation of the cosmic and transcendent spirit. 80 Buddhism, another path of knowledge, lays stress on the impermanence and illusoriness of the self, which is ...
... vital, the physical must receive the psychic Ananda and make it their own, but not bring in their own deviations or any degraded mixture into it. There is a dynamic joy as well as the self-existent joy in the soul itself. Psychic Sorrow There is a psychic sorrow which usually comes when the soul feels how strong is the resistance in the world and how much the Forces in it rage against ...
... of Maya - without exactly emptying the baby with the bath-water. The divine Child still remained but in a bit abstract form: it became the divine Childhood, the unageing Bliss, just as the divine Existent became the sole Existence and the divine Knower the pure Consciousness. What is more, the unageing Bliss was conceived as so lost in childlike super-sleep that for it the world ceases, as it were ...
... A poised serenity of tranquil strength, A wide unshaken look on time's unrest Faced all experience with unaltered peace. Page 139 The absolute of this peace, the self-existent infinitude of it meets us in a life-changing passage when Aswapati's as-piring consciousness breaks beyond the barrier of both individual and universal existence: Across a void retreating sky ...
... nature and a luminous awakening evoked therein in the very body-consciousness itself. Now, it is only the supramental Force, the original and final self-determining Truth-Force of the self-existent Infinite' that has got the potency to overcome entirely the iron hold of the fundamental Nescience. For only the Supermind can descend into the subterranean reaches of our existence without losing ...
... borne out by biological evidences that have been specific and manifold. The opinion has even been expressed that all living matter once possessed potential immortality and death as a condition, non-existent in the beginning, was eventually adopted for the simple reason that "just such a safety valve was necessary to permit of the perpetuation of the race". 6 Instead of going into an unnecessary ...
... a secretly conscious Energy that has taken form in it. Thus consciousness that "seems to be a result is, — in its reality, though not in its form, — the origin; the effect is in the essence pre-existent to the apparent cause, the principle of the emergent activity precedent to its present field of action." 1 (iii)That the embodied soul is so much dependent upon the bodily and nervous ...
... of delight you can have, but beauty? I don't think. There is no Laxana – the quality which is characteristic – of beauty there in the Brahman according to Shankara . There is only the Self-existent and its Delight – white delight, if you like, but the colourful play of beauty would only be a figure in it and therefore unreal. Disciple : Is form inseparable from the experience of beauty ...
... errant and struggling will and energies into His vast, luminous and undivided Will, at once renounce and satisfy all our dissipated outward-moving desires and emotions in the plenitude of His self-existent Bliss. This is the world-Teacher of whose eternal knowledge all other highest teaching is but the various reflection and partial word, this the Voice to which the hearing of our soul has to awaken ...
... states of conscious existence we arrive not at the annullation of all in a sort of positive zero or even an inexpressible state of existence, but at the transcendent Existence itself which is also the Existent who transcends all definition by personality and yet is always that which is the essence of personality. When in That we live and have our being, we can possess it in both its modes, the Impersonal ...
... sufficient for our Yoga; something else is needed more embracingly positive. As we drew back from all that constitutes our apparent self and the phenomenon of the universe in which it dwells to the self-existent, self-conscious Brahman, so we must now repossess our mind, life and body with the all-embracing self-existence, self-consciousness and self-delight of the Brahman. We must not only have the possession ...
... Overmind which is the ultimate fount of all poetry and whose basic motif is Truth above everything else, though this truth, being Eternal, has always a mould of Beauty because out of an infinite self-existent Bliss it is projected into basic cosmic creation and activity. The Vedic poets call themselves "seers and hearers of Truth". Your two definitions bring in seeing and hearing, by means of the words ...
... casualty": A poised serenity of tranquil strength, A wide unshaken look on time's unrest Faced all experience with unaltered peace. [p. 36] The absolute of this peace, the self-existent infinitude of it meets us in a life-changing passage when Aswapati's aspiring consciousness breaks beyond the barrier of both individual and universal existence: Across a void retreating sky ...
... one of his letters as follows: "The contribution of the psychic being to the sadhana is: (1) love and bhakti, a love not vital, demanding and egoistic but unconditioned and without claims, self-existent; (2) the contact or the presence of the Mother within; (3) the unerring guidance from within; (4) a quieting and purification of the mind, vital and physical consciousness by their subjection to the ...
... plucked five flowers, three in a bunch and two loose of 'The Supramental Light in the subconscient' (Copossandra). In the dream all other things, like the background, plants and the rest, were as if non-existent. The whole scene seemed to have been created for me only to pluck the flowers. But how could it be true of the supra-mental light descending into my subconscient? Page 37 ...
... koṣa, in which the Spirit clothes itself for individual manifestation. It is at once the womb of the universe and its eternal sap and sustenance. Out of this essential delight of the eternal Existent, Love emerges, the first-born of the delight. It is the delight itself, but with a significant qualification : it is a seeking and uniting delight. It seeks, discovers and unites God's multiple ...
... of which the summit is Kailas and the basis Swarga with Pitriloka just above Swarga. Nevertheless even there they keep their jyotirmay and lilamay nature, their luminous bodies and worlds of self-existent bliss free from death and care. ॠत्विजम् । This word is taken in the ceremonial interpretation of the Veda in the later sense of Ritwik, a sacrificial priest, and it is explained by separating... universe; this play, रत्न, is ananda in chit and it emerges from chit. All tapas therefore generates ananda, and the pure sahaituka tapas generates pure sahaituka ananda which being universal, self-existent and by its nature incapable of any admixture of sorrow, is the most sure, wide, and intense. Therefore Agni is most joy-giving, a great disposer of delight. The word धा means to set, create, give ...
... superficial reactions to it, for a sensational experience of shocks of existence. Essential Delight is of consciousness. Essential delight is not yet become a part of sense experience. Delight is self-existent. The delight is rendered available to the evolving consciousness here in terms of mental consciousness. It is mental consciousness that represents that Page 111 Being of delight here... and render it in terms of pleasure, pain and neutral indifference. It is true they do not render all sensation in terms of delight. Fundamentaly the object is to give the experience of that self-existent Delight to the Being, which has evolved itself out of the Inconscient. So, the mental consciousness is not decisive so far as the creation is concerned, but only a representative put forward for ...
... this transformation is the completion of a passage from the obscure harmony of a blind automatism with which Nature sets out to the luminous authentic spontaneity, the infallible motion of the self-existent truth of the Spirit. The evolution begins with the automatism of Matter and of a lower life in which all obeys implicitly the drive of Nature, fulfils mechanically its law of being and therefore succeeds... even at the first we begin to pass from a consciousness based on an original Inconscience and acting in a general Ignorance or in a mixed Knowledge-Ignorance to a consciousness based on a secret self-existent Knowledge and first acted upon and inspired by that light and power and then itself changed into that substance and using entirely this new instrumentation. In themselves these grades are grades of... hazardous divination and insight, a play of the searchlight of intelligence probing into the little known or the unknown. This higher consciousness is a Knowledge formulating itself on a basis of self-existent all-awareness and manifesting some part of its integrality, a harmony of its significances put into thought-form. It can freely express itself in single ideas, but its most characteristic movement ...
... overt operations, no signs revealing it, even where it is withdrawn from objects and absorbed in pure existence or involved in the appearance of non-existence. It is intrinsic in being, self-existent, not abolished by quiescence, by inaction, by veiling or covering, by inert absorption or involution; it is there in the being, even when its state seems to be dreamless sleep or a blind trance ...
... day, suddenly a wall, as it were, broke down and a clear space was experienced, within which there was an outburst of what I can only call a flaming and flowering ecstasy - an almost unbearable self-existent bliss. Such a psychic opening in full force is not my constant experience, yet an access to the source of the nectar in some form or other has become possible again and again. Here too there ...
... one truth of knowledge and will, one truth of self-fulfilment and therefore of delight; for all self-fulfilment is satisfaction of being. Therefore, always, in all mutations and combinations a self-existent and inalienable harmony. Page 140 ...
... Lord of love and harmony, Bhaga as the Lord of enjoyment, Surya as the Lord of illumination, Varuna as the all-pervading Vastness and purity of the Divine supporting and perfecting the world. "The Existent is One," says the Rishi Dirghatamas, "but the sages express It variously; they say Indra, Varuna, Mitra, Agni; they call It Agni, Yama, Matarishwan." The initiate in the earlier days of the Vedic ...
... and supported by the supreme Shakti of the Supreme." 2 But even then a last point remains. For, we do not want to withdraw from the material plane of existence into the Supermind's self-existent realm: we want instead the supramental union of Soul and Nature in the very bosom of the physically embodied existence here upon earth. Thus, what is essential for the fulfilment of our objective ...
... our true immortality. "By immortality is meant the consciousness which is beyond birth and death, beyond the chain of cause and effect, beyond all bondage and limitation, free, blissful, self-existent in conscious-being, the consciousness of the Lord, of the supreme Purusha, of Sachchidananda." 3 But as a corollary to this true immortality—our spirit's time-lessness, there exists as ...
... all. Perhaps you won't believe that a male voice can have sweetness! But this I discovered much later; at that time, I had no chance to hear His voice. He was so silent, His voice was almost non-existent. So this is the description of His outward figure. Then I started to look around the room itself. It was almost Spartan in its appearance, I would say - that means stark, bare, except for ...
... too, did not deny life, but held that the world is a manifestation of the Eternal, of "Brahman. They declared that all here is Brahman, all is in the Spirit and the Spirit is in all, that the self-existent Pint has become all these things and creatures; life too is Brahman, the life-spirit, vayu, is the manifest and evidently pratyaksha Brahman. But they affirmed that Present way of existence of ...
... they obtain in worlds of other dimensions than those accessible to our physical consciousness, are sealed to our normal experience and, therefore, readily regarded Page 16 as non-existent. It discovered that the supraphysical is the parent of the physical, the invisible the shaper of the visible, the subtle at once the womb and core of the gross. It went beyond the mere supraphysical ...
... culminates is that by which "thou shalt see all existences (becomings, bhūtāni ) without exception in the Self, then in Me." For the Self is that one, immutable, all-pervading, all-containing, self-existent reality or Brahman hidden behind our mental being into which our consciousness widens out when it is liberated from the ego; we come to see all beings as becomings, bhūtāni , within that one sel ...
... reality within as will persist and survive all changes of its body. Nations have that in a sort of collective national ego which persists through all vital changes. But this ego is not by any means self-existent and immortal; it supports itself on certain things with which it is identified. First, there is the geographical body, the country; secondly, the common interests of all Page 561 who inhabit ...
... reveals or arrives at their oneness. It may become aware of it on the side of Purusha or on the side of Prakriti. On the side of Purusha it reveals itself as Self or Spirit, as Being or as the one sole existent Being, the divine Purushottama, and the individual Jiva soul can enter into entire oneness with it in its timeless self or in its universality, or enjoy nearness, immanence, difference without any ...
... self-expression. A oneness finding itself out in the variations of its own duality is the whole play of the soul with Nature in its cosmic birth and becoming. One Sachchidananda everywhere, self-existent, illimitable, a unity indestructible by the utmost infinity of its own variations, is the original truth of being for which our knowledge seeks and to that our subjective existence eventually arrives ...
... self-existence at rest in its eternal consciousness and bliss. Next we have to realise this silent Self as the Lord of all the action of universal Nature; we have to see that it is this same Self-existent who is displayed in the creative force of His eternal consciousness. All this action is only His power and knowledge and self-delight going abroad in His infinite being to do the works of His eternal ...
... tranquil feet. Perseus the Deliverer , Cent. Ed., VI. 6 . × "They are different aspects of one self-existent thing," Mother clarified. "These beings have merely taken on different aspects depending on the country or the culture." × ...
... through conditions that are a total concealment of it in sheer matter-energy. The Anthropic Principle must make room, as in Sri Aurobindo's vision, for a principle of Theos, the hidden drive of a pre-existent God through an evolving universe whose aim is a divine fulfilment, the varied manifestation of One about whom we may aver in Meredith's words: His touch is infinite and lends A Yonder to ...
... the person of whom the personality is a self-expression. This individual is sometimes conceived as the ego. But ego, when examined critically, reveals itself as a finite looking at itself as self-existent and yet unstable in its status and its movement— -a self-contradiction. According to certain dominant trends of Indian thought, there is a distinction between the ego and the individual. The egoistic ...
... If the spiritualised mind then looks at the individual and the cosmos, they appear to it as an illusion, a 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 ...
... If the spiritualised mind then looks at the individual and cosmos, they appear to it to be an illusion, a 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 ...
... below the rational mind as well as above it. Existence is much more than a kind of abstraction, a verbal tool used by philosophers for their mental conjuring tricks. Existence is primarily the All, existent in and by itself; secondarily, existence is the ground of the All’s infinitely varied manifestation as real as It is real, as concrete in the scale of its substances as It is concrete. 21 And in... Mother: “First, we affirm an Absolute as the origin and support and secret Reality of all things. The Absolute Reality is indefinable and ineffable by mental thought and mental language; it is self-existent and self-evident to itself, as all absolutes are self-evident, but our mental affirmatives and negatives, whether taken separatively or together, cannot limit or define it. But at the same time there ...
... The movement of ascension has different results: it may liberate the consciousness so that one feels no longer in the body, but above it or else spread in wideness with the body either almost non-existent or only a point in one's free expanse. It may enable the being or some part of the being to go out from the body and move elsewhere, and this action is usually accompanied by some kind of partial... within, shows that the inner consciousness is fixed or fixing itself in part of the being. This is a well-recognised stage of the inner change in sadhana. Equally good is the emerging of the self-existent Ananda from within not dependent on outward things. It is a fact that this Page 224 inner gladness and happiness is something peaceful and happy at once—it is not an excited movement like ...
... Buddhists could, if they had chosen, have based themselves on the Veda, for there are passages which, if taken by themselves, seem to deny the Atman and attribute all to Karma or to assert the Non-Existent as the source of things. The perfect resort to the analytical method came later; it was employed with great effect though often rather naively by the Buddhists, but it was Shankara who applied rigorously ...
... superconscient parts, there would be nothing to perplex us; the material and vital law would be imperative or the mental would be clear to its own pure and unobstructed principle or the spiritual self-existent and self-sufficient to spirit. The animals are aware of no problems; a mental god in a world of pure mentality would admit none or would solve them all by the purity of a mental rule or the satisfaction ...
... Johnson himself! She could easily have called him with perfect appropriateness: "John-son." He very fondly gave her the name "Tetty". And all his friends were obliged for his sake to admire her non-existent beauty and her rather dim intelligence. But one thing may be said in her favour: she wasn't much of a talker and left tongue-wagging to Johnson who, as I have told you, wagged it wonderfully well ...
... but not of its speech. The poet is one who approaches the supra-intellectual with a keen word-sense, an ear intent on expressive sounds. Without this move-ment towards the secret presence of pre-existent words in the Beyond, you can have Yogic sadhana but not the aesthetic sa-dhana necessary for poetry. You have to be an ardent lover of words, an audacious master of words, a sensitive and receptive ...
... has to go forth to the Supreme to bring His presence into you in answer to the offering. This presence would consolidate the calm you have cultivated and slowly convert it into the spontaneous self-existent peace that belongs to the inmost soul and to the highest spirit. Fourthly, in place of the non-reaction that got rid of the old outleapings of the limited ego positively or negatively, there will ...
... of activity. For me, the most concrete approach to this is through the vibration of pure Love; not love for something, a love you give or receive, but Love in itself: Love. It is something self-existent. And it is certainly the most concrete approach for me. (But it isn't exclusive—it contains everything else within itself; it doesn't exclude all the other approaches, all the other contacts.) ...
... to go back to what I was saying, depending on the plane of one's vision, one can judge approximately how much time it will take to be realized. Immediate things are already realized, they are self-existent and can be seen in the subtle physical—they already exist there, and the reflection (not even transcription) or projection of this image is what will take place in the material world the next day ...
... , including those constituting human beings, their laboratories, observing instruments, etc.) has to be understood as a single undivided whole, in which analysis into separately and independently existent parts has no fundamental status." ___________________________________________ Extracts from Larry Dossey, Space, Time and Medicine Page 123 Health and the Implicate Order ...
... characteristic movement is a mass ideation, a system or totality of truth- seeking at a single view; the relations of idea with idea, of truth with truth, are not established by logic but are pre- existent and emerge already self-seen in the integral goal. Large aspects of truth come into the view of the Higher Mind, and the structures of the view can constantly expand into a larger structure or several ...
... the lords of the plenitude, O queen of the Plenitude, richly for him who affirms thee, O Dawn that art Truth. Young she shines out before us, she has created her host of the ruddy cows; in the non-existent vision has dawned out wide" (I.124.10-11). Or again in IV.51, "Lo, in front of us that supreme light full of the knowledge has arisen out of the darkness; daughters of heaven shining wide, the Dawns ...
... would speedily languish and die of lethargy and inanition. Mentally, vitally and physically I do not grow by a pure self-development from within in a virgin isolation; I am not a separate self-existent being proceeding from a past to a new becoming in a world of its own where no one is but itself, nothing works but its own inner powers and musings. There is in every individualised existence a double ...
... need this...." I am not even discussing the idea of need, for it is quite arbitrary. I knew a Dutch painter who had come here, and done Sri Aurobindo's portrait (it seems this portrait is still existent). This Dutch painter was practising a yoga. And so, one day, he told me this: "Oh! as for me, I think I can do without anything. Truly I believe one can reduce one's needs to a minimum. But all the ...
... them and give play to their utmost capacity. For liberty is insufficient, justice also is necessary and becomes a pressing demand; the cry for equality arises. Certainly, absolute equality is non-existent in this world; but the word was aimed against the unjust and unnecessary inequalities of the old social order. Under a just social order, there must be an equal opportunity, an equal training for ...
... from identification with the body which becomes only a circumstance in the largeness of the being, an instrumental part of it; or it is felt as something very small or Page 435 even non-existent, nothing seems to be left but a wide practically infinite consciousness which is oneself—or, if not at once infinite, yet what is now called a boundless finite. This new consciousness is open to ...
... The original source of the perversion was, we have seen, the self-limitation of the individual soul bound to self-ignorance because it regards itself by an exclusive concentration as a separate self-existent individuality and regards all cosmic action only as it presents itself to its own individual consciousness, knowledge, will, force, enjoyment and limited being instead of seeing itself as a conscious ...
... spiritual realisation would be subject to the limitations of the mind which is in the nature of a reflected, diluted and diffused or a narrowly intensive light, not the vast and comprehensive self-existent luminosity and joy of the Spirit. That vaster light, that profounder bliss are beyond the mental reaches. Mind indeed can never be a perfect instrument of the Spirit; a supreme self-expression is ...
... Aurobindo, "are an inferior consciousness and a partial expression which strives to arrive in the mould of a various evolution at that superior expression of itself already Page 12 existent to the Beyond-Mind. That which is in the Beyond-Mind is the ideal which in its own conditions it is labouring to realise."!' Sri Aurobindo goes on to sum up: "The Real is behind all that exists; ...
... mosquitoes — else I’ll burn my little toes!” The Mother gave him a large blue net. He was so glad! He showed it off to whomsoever he met. I mentioned that Dara’s physical activities were near non-existent. But it appears he did tend to some plants — watering them with cans, carried to and fro from a tank — no pump, no hose, — that too, he, a large man, on a pair of “khadams” (wooden sandals). He ...
... pervaded more and more by the psychic consciousness which is like an unflickering flame burning ever upward in a windless place, a flame which can bring to the common human heart of us a warmth of self-existent happiness, a Page 188 glow of satisfying insight into the ever-wise Love that is Sri Aurobindo's and the Mother's. I am not writing this from book-learning: I never preach anything ...
... showering them with the red petals of heavenly trees. "O wrecked soul, although you wish to speak ill of the Lord, you have made one correct statement: He, who is said to be the cause of even the self-existent Brahma, how could his origin be known? Page 29 This bas-relief from Angkor in Cambodia is supposed to represent Parvati pluggging her ears in order not to listen to criticism directed ...
... give in a special sense the name of Intuition. For though we have applied that word to a supra intellectual way of knowing yet what we actually know as intuition is only a special movement of self-existent knowledge." 8 "Intuition has four-fold power. A power of revelatory Truth-seeing, a power of inspiration or Truth-hearing, a power of Truth-touch or immediate seizing of significance, a power ...
... error. There is a tendency also to recovered activity of coherent & thought-governed swapna-samadhi. Lipis 1) Self-existent trikaldrishti 2) Disengage the faith from its obstacles 3) Authority of the lipi—exaltation of the lipi 1) Telepathy is now self-existent; trikaldrishti is to become the same. This has now begun to be fulfilled in the telepathic parts of the trikaldrishti which... authority of the lipi and other instruments of the vijnana. It is noticeable that in spite of confusion, anger, pain & unfaith, the activity of the vijnana & the principles of sraddha laid down in the pre-existent siddhi could not be entirely silenced, but applied themselves persistently to the confused thoughts, vanis, lipis, that came without being deterred by the chaos of errors & half truths that was raised... revealing everywhere their satyam, but not yet their ritam, for the latter is hampered by the false action of sense-mind in interpreting the vijnana as well as the telepathic perceptions. The self-existent vijnana trikaldrishti is also occurring at times, imperfect, but fairly consecutive. 2) The mechanism & principles of working, the object of apparent retardations & relapses, deviations, errors ...
... Self and aware therefore of its real relations to Him. The supreme experience of Yoga is undoubtedly the state of complete identification in Sacchidananda in which the Jivatman becomes purely self-existent, self-aware and self-joyous and phenomenal existence no longer is. Adwaita, therefore, is true according to the experience of Yoga. On the other hand the Jivatman can come out of this state and return ...
... but truth, not a foolish, blissful dream, but a perfect reality. Because it was avyakta in the Nirguna, it is not therefore false when it becomes vyakta any more than an apple hidden is an apple non-existent. The world is not utter reality because it is thing in manifestation, not thing in itself. Yet it is real because it is a manifestation of God in Himself and God who is satyam conceives nothing that ...
... emphasis on life. The Upanishads did not deny life, but held that the world is a manifestation of the Eternal, of Brahman, all here is Brahman, all is in the Spirit and the Spirit is in all, the self-existent Spirit has become all these things and creatures; life too is Brahman, the life-force is the very basis of our existence, the life-spirit Vayu is the manifest and evident Eternal, pratyakṣaṁ brahma ...
... the Brahminic recorder and interpreter. And the Law itself written or unwritten was always not a thing to be new created or fabricated by a political and legislative authority, but a thing already existent and only to be interpreted and stated as it was or as it grew naturally out of pre-existing law and principle in the communal life and consciousness. The last and worst state of the society growing ...
... in Nature. Its possible limitations have been exceeded by the soul's seeing of all things as the Lord in the light of a perfect spiritual oneness. There results an integral vision of the Divine Existent at once as the transcendent Reality, supracosmic origin of cosmos, as the impersonal Self of all things, calm continent of the cosmos, and as the immanent Divinity in all beings, personalities, objects ...
... be the Son of God. According to them, Mark's, Matthew's and Luke's accounts of the baptism and the transfiguration plus the Pauline and Johannine doctrine of Page 15 the pre-existent Christ are enough to substantiate the idea of Divine Sonship. 3 (5) If Herod's order to massacre the "innocents" is not historical, we should not be upset and start casting doubt on all ...
... not only feels and remembers the action of the surgeon's knife, but knows the appropriate reactions of suffering which were in the physical body inhibited by the anaesthetic and therefore non-existent; that in the illiterate servant-girl heard and retained accurately the words of an unknown language and could, as Yogic experience knows, by a higher action of itself understand those superficially ...
... forms of the same reality and they must not be mixed up together, as that confuses the clearness of the inner experience. The Jivatman or spirit, as it is usually called in English, is self-existent above the manifested or instrumental being — it is superior to birth and death, always the same, the individual Self or Atman. It is the eternal true being of the individual. The soul is ...
... divinity, it had started the universe on its way and then left it to run on by itself. But these later scientific thinkers felt that such a divinity was rather superfluous. It was as good as non-existent sd far as the actual working_ of Nature was concerned. Nobody could say anything about the beginning of the world. Why then burden oneself with the idea of a God who never intervened in the affairs ...
... former and the hope, nay, the promise, is given us that by the evocation of the divinity within, who is an image of the divinity without - by the feeling and perception of the two as simultaneously existent for us - we have the gift of a strength capable of overcoming hurdles of the most formidable nature if only we realise unegoistically the Grace that has come with this gift. (7.7.1986) ...
... found to precede the opening of the heart-centre. Some time in the future you will feel as if a wall in your chest has broken down, setting free the wonder that is the psychic being, a source of self-existent bliss. The tingling may have something to do with the coming down of influences from overhead. I know of a case in which the face begins to tingle with the descent of a force and a joy from above ...
... sense, has nothing in common with the "Sunlit Path" to which you equate it but which is the path of the soul's spontaneous leap towards the Divine and its effortless increasing of its core of self-existent happiness to become the universal and transcendent Ananda that I once sought to crystallise in words with the following couplets: Rapture that cuts away time-transient shows Like petals from ...
... action. But the liberated consciousness can rise higher where the problem exists no longer and from there see it in the light of a supreme identity where all is predetermined in the automatic self-existent truth of things and self-justified to an absolute Page 258 consciousness and wisdom and absolute Delight which is behind all creation and non-creation and the affirmation and negation ...
... boundless bliss and peace, not dependent on deliverance from the hampered strenuousness of creative energy and dynamic action, not constituted by a Page 240 few limited felicities but self-existent and all-including, pour into ever-enlarging fields and through ever-widening and always more numerous channels to possess the nature. A higher force, bliss and knowledge from a source beyond mind ...
... the Affirmation towards which they are working. The partial and apparent Man here will find there the perfect and real Man capable of an entirely self-aware being by his full unity with that Self-existent who is the omniscient lord of His own cosmic evolution and procession. The second difficulty is that man is separated in his mind, his life, his body from the universal and therefore, even as he ...
... perfection, but our temporal being has failed to find its key. That perhaps is because true freedom is only possible if we live in the infinite, live, as the Vedanta bids us, in and from our self-existent being; but our natural and temporal energies seek for it at first not in ourselves, but in our external conditions. This great indefinable thing, liberty, is in its highest and ultimate sense a state ...
... all the mental, vital, physical processes and the very sense of mind, vital, body becoming externalised, an outer action, while within and detached from them there grows the sense of a separate self-existent being which opens into the realisation of the cosmic and transcendent Spirit. There is also the method—a very powerful method—of the Sankhyas, the separation of the Purusha and the Prakriti. One enforces ...
... active,—things are sensed, but without any responsive connection or vibration. The silent Self is there as a separate reality, not bound or involved in the activity of Nature, aloof, detached and self-existent. Even if thoughts come across this Page 453 silence, they do not disturb it; the Self is separate from the thinking mind also. In this connection the feeling "I think" is a survival from ...
... of course, it is Page 81 transformed; but I am speaking of the ordinary vital in ordinary life. It is not open to this source of higher forces, and for it this is even altogether non-existent. In the immense majority of people all their vital force comes to them from below, from the earth, from food, from all the sensations. From food... they draw vital energy out of food, and they... ...
... one, it was only one. There were countless possibilities, but it was one, in fact it was one, and it was only in the creation that it became two. The differentiation is not something eternal and co-existent. It is for the creation, and in fact for the creation of this world only. There were perhaps many worlds created in an absolutely different way from this our universe. Not only were they there, but ...
... mental, inner vital, inner more subtle physical reaches supported by an inmost psychic existence which is the animating soul of all the rest; and in these hidden reaches too lie a mass of numerous pre-existent personalities which supply the material, the motive-forces, the impulsions of our developing surface existence. For in each one of us here there may be one central person, but also a multitude of ...
... as a result of which inertia, on the one hand, and feverish activities, on the other, are so purified, balanced and enlightened that equilibrium and equality are so established that peace and self-existent bliss replace our transitory satisfactions which are besieged by physical pain and emotional suffering. * * * It is in accomplishing these two processes that our entire psychological complex ...
... septule, Bhur (matter) Bhuvah (life), Swar (mind and light in the mind), Mahas (or vijanana or supermind), Janah (creative bliss), Tapas (concentrated force of action), and Satyam (existent). It is He, the Bull, and it is She as the cow; it is He, the supreme existence, (Parabrahman, Purushottama and Parameshwara), and it is She, (Aditi, Para Prakrit! and Parameshwari), it is He (Indra) ...
... experience of Sri Ramakrishna in our own era. These instances are not so common as the others, because pure creative genius is not common; but in Europe they are, with a single modern exception, non-existent. The highest creative intellects in Europe have achieved sovereignty by limitation, by striving to excel only in one field of a single intellectual province or at most in two; when they have been ...
... old incertitude still continues. Yesterday, another signal proof of the power of Will to alter the forms of the body, was finally proved. The left undercurve of the foot, which was at first non-existent, that side being flat, and afterwards very slight, is now deep and declared, and by a test was Page 236 found to be at least three times what it had been at the last time of testing. Similar ...
... inward and does not seek to express itself outwardly like the vital love which men usually have. The psychic and spiritual attitude is also not dependent on the good and bad in beings, but is self-existent regarding them as souls who carry the Divine in them however thickly concealed and are children of the Mother. Once the condition has come in which the thoughts that cross are not believed ...
... power and joy of the Divine can manifest itself in man amid an increasing fullness. That equality is the eternal equality of Sachchidananda. It is an equality of the infinite being which is self-existent, an equality of the eternal spirit, but it will mould into its own mould the mind, heart, will, life, physical being. It is an equality of the infinite spiritual consciousness which will contain and ...
... materially unpicturable, as does indeed Einstein's own theory of a "curved" four-dimensional continuum of fused space and time, in which all events past and present and future are to be plotted as co-existent, as being "all at once" like the musical compositions heard by Mozart's inspired imagination. And in the search for such theories the physicist, writes Einstein, "is compelled in an increasing degree ...
... within the block, waiting to be uncovered. He did not "create" it - it was there already in its final form - the process was one of gradual and patient discovery. This is how 1 see a poem - as pre-existent, waiting for the poet who will discover it. I do admit that the discovery may require a long labour... or it may not. The point at issue is that the process is one of discovery (although we call ...
... ordinary, a product of two human parents. Again, the inference could be that in Paul's time - the time of Christianity at its earliest and in its original form - the virginal-conception doctrine was non-existent. Evidently, to arrive at the correct conclusion in the controversy we must explore the exact meaning of those four words of Paul's. Let us see whether we can reach that meaning from some ...
... or aspects] is not a systematised result of mental questionings and reasonings, not a temporary arrangement of conclusions and opinions in terms of the highest probability, but rather a pure self-existent and self-luminous Truth." 22 Such knowledge of the essential nature of things in their totality and parts can be acquired only through spiritual experience and realisation. "The truth of things ...
... at the first we begin to pass from a consciousness based on an original Inconscience and acting in a general Ignorance or in a mixed Knowledge-Ignorance to a consciousness based on a secret self-existent Knowledge and....In themselves these grades are grades of energy-substance of the Spirit... they are 1 Savitri, Book VII, Canto VI, p. 549. (Italics Ours). 2 The Life Divine ...
... conditional on the sadhaka' s call ?" The questions thus put suffer from some fallacy. For it is of Page 38 course true that the Grace of the Divine is omnipotent and self-existent: its effectivity does not depend in any way on any other factor. But and this but is a big 'But', for the Divine Grace acts with all its Power only in the case of a sadhaka who has eliminated all ...
... result; which wills, conscious that it is the supreme Will alone that wills in it; a calm wholly made of an incontestable certitude, of an objectless knowledge, of a causeless joy and of a self-existent state of consciousness which no longer belongs to time. It is an immobility which moves in the domain of external life, without however, be- Page 25 longing to it or seeking ...
... at the first we begin to pass from a consciousness based on an original Inconscience and acting in a general Ignorance or in a mixed Knowledge-Ignorance to a consciousness based on a secret self-existent Knowledge and first acted upon and inspired by that light and power and then itself changed into that substance and using entirely this new instrumentation. In themselves these grades are grades... hazardous divination and insight, a play of the searchlight of intelligence probing into the little known or the unknown. This higher consciousness is a Knowledge formulating itself on a basis of self-existent all-awareness and manifesting some part of its integrality, a Page 144 harmony of its significances put into thought-form. It can freely express itself in single ideas, but its most ...
... The general explanation is that Ignorance has no place in the Infinite Reality which is One. But then from where did Ignorance come ? Somehow or other, a principle opposed to the nature of the self-existent Reality, all-conscious and all- blissful, has succeeded in pervading the creation of that, Reality: it is something " Anirvachaniya "-"indescribable ". But the human being is bound to feel his Ignorance—... consciousness."¹ If the Omnipresent Reality is the basis then the phenomenon of ignorance cannot be something unknowable, or something that came about by an accident, or something which is non-existent. The dynamic character of Supreme is Omniscience, Omnipotence and Omnipresent. Ignorance, therefore, must be the result of the will of .the Supreme. In fact, the Upanishad speaks of the Divine will ...
... once. —I have no country. —But you have already looked for gold in South America?... —Yes, and mica for your father, cocoa plantations in Brazil, Greco-Buddhist ruins in Afghanistan and non-existent treasures—they are the best, for one is sure of not being disappointed. And then Egypt, the Ivory Coast... I have devoured virgin forests and countries at a gallop—I have even savoured prison. ... des petits Nil , and begin again. And nothing has begun! Not one second to salvage, not one real minute. Where is the single drop which matters in all that? I seem to have spent lives looking at non-existent tons and tons of Euphrates and Brahmaputra flowing by, pour rien —for nothing. I ran through the night as if they were all at my heels, the little Nils who have made the little Nils who have made ...
... The Vani accompanied by the personal use of the relations established with the Master of the Yoga came to perfection. Exactness is entering into the pure trikaldrishti (subjective & self-existent without prakamya vyapti). The time of several incidents in the Yoga was exactly indicated, also the exact minute when the evening meal would be given. All these siddhis, however, are subject to i... in the minds of others is perceived frequently & has been repeatedly proved. Sraddha in the Yoga is acquiring tejas because now supported by the activity of the jnanam, but in the adesha is not yet existent, though prepared to emerge on the first decisive upalabdhi. Rati in all things except roga is now the rule, & is generally the rati of ananda. A dull nausea has been persistent ...
... ordered deploying of the infinite possibilities of the Infinite. But every possibility implies a truth of being behind it, a reality in the Existent; for without that supporting truth there could not be any possibles. In manifestation a fundamental reality of the Existent would appear to our cognition as a fundamental spiritual aspect of the Divine Absolute; out of it would emerge all its possible manifestations... ntation, in substantiating experience. In Overmind, in all the higher ranges of the mind, we find recurring the dichotomy of a pure silent self without feature or qualities or relations, self-existent, self-poised, self-sufficient, and the mighty dynamis of a determinative knowledge-power, of a creative consciousness and force which precipitates itself into the forms of the universe. This opposition... incapable of self-determination. The Supreme Existence cannot be incapable of creating true self-determinations of its being, incapable of upholding a real self-creation or manifestation in its self-existent infinite. Overmind, then, gives us no final and positive solution; it is in a supramental cognition beyond it that we are left to seek for an answer. A supramental Truth-Consciousness is at once ...
... things moved to cast Herself for ever into infinite forms and avid of eternally outpouring experiences. Again if we look at World-Existence rather in its relation to the self-delight of eternally existent being, we may regard, describe and realise it as Lila, the play, the child's joy, the poet's joy, the actor's joy, the mechanician's joy of the Soul of things eternally young, perpetually inexhaustible ...
... of a constant creative act of ordered imagination by a universal Being and he looked upon our imaginative experience as the universal Being's creative faculty actively at work in the individual, co-existent with the individual's conscious will. The two experiences he named the Primary Imagination and the Secondary Imagination. In both, the individual partakes of the universal, though in different ways ...
... this evolutive facet Omega still only reveals half of itself. While being the last term of its series, it is also outside all series." But this simply means that Omega is also Alpha, a pre-existent Godhead that is really a disclosure rather than a product, although seeming to be the latter and phenomenally emerging as such. The words do not deny the intimate presence of Alpha-Omega in the e ...
... uses it for its own greater purpose. A still more developed power of the being will bring out the real character of this spiritual presence and it will then be seen as something impersonal and self-existent and self-empowered, a sheer soul-force which is other than the mind-force, life-force, force of intelligence, but drives them and, even while following to a certain extent their Page 741 ...
... state of activity. Aishwarya still acts against a resistance sometimes Page 275 successful, sometimes partially successful[,] sometimes ineffective. Occasionally the resistance is non-existent or so slight as to be only just perceptible. Communicative involuntary vyapti & swift fulfilment of lipsa-thought in small details are not infrequent. Kamananda inactive yesterday has revived, but ...
... different forms of the same reality and they must not be mixed up together as that confuses the clearness of the inner experience. The Jivatman or spirit, as it is usually called in English, is self-existent above the manifested or instrumental being—it is superior to birth and death, always the same, the individual Self or Atman. It is the eternal true being of the individual. The soul is a spark ...
... the image of man gives you the possibility of treating it as you would treat a human enemy. There could be many things to say.... But these idols aren't merely human creations—they are self-existent, aren't they? Oh, I've had some very interesting revelations on this point, on the way people think and feel about it. I remember someone once made a little statue of Sri Aurobindo; he gave it ...
... Aurobindo here terms writing from "above" is generally spoken of by him as "overhead" poetry and described as an inspiration that is felt in yogic experience to be descending from some ether of self-existent consciousness extended boundlessly beyond the brain-clamped human mind. This overhead inspiration can come even when one is not a practising mystic, but then it manifests like a shining accident ...
... remain indifferent and unconcerned. If the sadhaka follows these four principles in the right manner, he will find that these weaknesses of the past are becoming for all practical purpose non-existent for him. We now come to the second category of obstacles, the category of obstacles and difficulties 'at hand'. The signs and symptoms of these weaknesses and impulses are as follows: ...
... illustration of the process of meditation and tapasya by Page 10 which the highest Self is known, successively as Matter, Life, Mind, Supermind, and Bliss which is conscious and self-existent. It also describes the different states of being in the individual corresponding to the universal principles of the One Being that is Bliss. The Upanishad defines the Brahman as the Truth, Knowledge ...
... humanity. That connotation, Sri Aurobindo says, is divinity. We must understand however that there is divinity and divinity. There is a divinity that suffers, supports and transcends all that is existent. For it is the all-reality, all-consciousness, the ever-present and omnipresent Immutable behind the mutabilities of creation. That does not take part in the cosmic struggle, the universal urge of ...
... which acts and the soul which is carried on the wheel by Maya. At any rate, at least nine-tenths of our freedom of will is a palpable fiction; that will is created and determined not by its own self-existent action at a given moment, but by our past, our heredity, our training, our environment, the whole tremendous complex thing we call Karma, which is, behind us, the whole past action of Nature on us ...
... intense kind proper to a lesser religious feeling, but raised beyond cult and special forms of devotion to the universal Ananda of the Divine which comes to us by approach to and oneness with the self-existent and universal spirit. And though mainly concerned with an inner vision and not directly with outward human action, all the highest ethics of Buddhism and later Hinduism are still emergences of the ...
... is free; he has renounced works, does no actions, though actions are done through him; he becomes the Self, the Brahman, brahmabhūta , he sees all existences as becomings ( bhūtāni ) of that self-existent Being, his own only one of them, all their actions as only the development of cosmic Nature working through their individual nature and his own actions also as a part of the same cosmic activity. ...
... an entire unveiling of the soul or self or a radical transformation of the nature. When there is the decisive emergence, one sign of it is the status or action in us of an inherent, intrinsic, self-existent consciousness which knows itself by the mere fact of being, knows all that is in itself in the same way, by identity with it, begins even to see all that to our mind seems external in the same manner ...
... feels its human worldly desires will not be satisfied and feels like this. All that has not to be indulged but rejected and swept aside. In its place must come the wideness in which there is a self-existent peace and satisfaction and into that peace and wideness must come the Mother's greater peace, force, light, knowledge, Ananda. The vital always wants the things of ordinary life, sex, rich ...
... by the delusion of ego. But if on the contrary there is any such thing as an individual power of spirit, it must, in whatever degree of actuality, share in the united force and freedom of the self-existent Divinity; for it is being of his being. Freedom somewhere there is in our being and action, and we have only to see how and why it is limited in our outward nature, why here I am at all under any ...
... your life? My paramount aspiration, as stated earlier, was to have the opening in the heart — what Sri Aurobindo called the Psychic Being. This gave me an intense feeling of joy that was self-existent. I was always afraid it would not last, but last it did, though not always at the same pitch. Ever since this first breakthrough there has always been a sense of a radiant response to the presence ...
... supramental Light. The pleasure attached to it is a degradation and not a true form of the divine Ananda. The true divine Ananda in the physical has a different quality and movement and substance; self-existent in its essence, its manifestation is dependent only on an inner union with the Divine. You have spoken of Divine Love; but Divine Love, when it touches the physical, does not awaken the gross lower ...
... spirituality. But in order to understand the all-comprehensive meaning of spirituality, we have to note that in India, spirituality has not been content merely to conquer the peaks of the spiritual self-existent Reality but also gained firm footing on the physical earth. This is the reason why India was at least for three thousand years vibrant with stupendous vitality, inexhaustible power of life and joy ...
... because it belongs to the Mongoloid languages. Their ancestral worship, worship of natural phenomena, the divination of the spirits, are all woven into the indigenous Manipuri dance. It is nowhere existent in Bharatnatyam or Odissi. Our gods Krishna or Devi or Ganesh or our legends about the mainland history are not known to them. The music sounds more like Chinese to our ears. Even if they would ...
... humanity. That connotation, Sri Aurobindo says, is divinity. We must understand however that there is divinity and divinity. There is a divinity that suffers, supports and transcends all that is existent. For it is the all-reality, all-consciousness, the ever-present and- omnipresent Immutable behind the mutabilities of creation. That does not take part in the cosmic struggle, the universal urge of ...
... Page 333 experience, in the occult vision or feeling that accompanies it, this calm is not felt as an abstract quality or a mental condition but as something concrete and massive, a self-existent reality to which one reaches, so that the soul standing on its peak is rather a tangible fact of experience than a poetical image. Then there is the phrase "A face of rapturous calm": he seems to... apt and live phrase and not an ugly artifice or twist of rhetoric. It should be remembered that the calm of Nirvana or the calm of the supreme Consciousness is to spiritual experience something self-existent, impersonal and eternal and not dependent on the person—or the face—which manifests it. In these two passages I take then the liberty to regard Mendonҫa's criticism as erroneous at its base and therefore ...
... that every created thing must be created by some cause. 9 It is also hinted at by Augustine: "And I beheld the other things below Thee, and I perceived that they neither are absolutely existent nor absolutely non-existent. For they are, since they are from Thee, but are not, because they are not what Thou art. For that truly is which remains unchangeably." 10 The Cosmological Proof has two forms. In ...
... sight; physical reception of sounds is not hearing. For how many sights & sounds besiege Page 306 us, fall on our retina, touch the tympanum of the ear, yet are to our waking thought non-existent! If the body were really a self-sufficient machine, this could not happen. The impact must be admitted, the message must rush through the afferent nerve, the cells must receive the shock, the modification ...
... is that word which was spoken by the Rig Veda." Western scholars choose to imagine that the successors of the Vedic Rishis were in error, that, except for some later hymns, they put a false and non-existent meaning into the old verses and that they themselves, divided from the Rishis not only by ages of time but by many gulfs and separating seas of an intellectualised mentality, know infinitely better ...
... can rectify the error. Sri Aurobindo: Only fancy, sir, dear delightless fancy. Nothing more deceiving than these pseudo-intuitions of Mother's displeasure and search for their non-existent reasons. Very often it comes from a guilty conscience or a feeling that one deserves 1 One of my patients — (Nirodbaran). Page 118 a thrashing, so obviously ...
... the fulfilment of God's working in the world, not as a personal chance or achievement." The letter contains a potent threefold hint of Sri Aurobindo's Avatar-status - the awareness of a pre-existent conscious plenitude as if everything were already achieved, and the ardour of manifestation heroically ready to undergo the utmost labour as if nothing were achieved anywhere, and the utter selflessness ...
... presences. It is Nature, which is power of the Spirit, and objects, which are its phenomena of name and idea and form, and existences, who are portions and births and becomings of this single self-existent spiritual entity, the One, the Eternal. But what we see obviously at work before us is not this Eternal and his conscious Shakti, but a Nature which in the blind stress of her operations is ignorant ...
... all the mental, vital, physical processes and the very sense of mind, vital, body becoming externalised, an outer action, while within and detached from them there grows the sense of a separate self-existent being which opens into the realisation of the cosmic and transcendent spirit. There is also the method - a very powerful method -of the Sankhyas, the separation of the Purusha and the Prakriti. One ...
... of things or in the just succession of that which has to be manifested in obedience to the call of Time. This would mean an entry or approach into what might be called a truth-consciousness self existent in which the being would be aware of its own realities and would have the inherent power to manifest them in a Time-creation in which all would be Truth following out its own unerring steps and ...
... that we can profitably study the development of India as a nation and its nationalism. The evolution of India, according to Sri Aurobindo, gives evidence that the essential nation-unit was already existent presiding over the geographical boundaries ranging from the Himalayas up to the Southern Indian Ocean perceived as Rashtra even by the early Rishis of the Rigveda. 4 There was indissoluble national ...
... that I can rectify the error. SRI AUROBINDO: Only fancy, sir, dear delightless fancy. Nothing more deceiving than these pseudo-intuitions of Mother's displeasure and search for their non-existent reasons. Very often it comes from a guilty conscience or a feeling that one deserves a thrashing, so obviously a thrashing must be intended. Anything like that here? QUESTION: It may be the ...
... order to recognise one Truth in their opposed aspects and embrace by the way of conflict their mutual Unity. Brahman is the Alpha and the Omega. Brahman is the One besides whom there is nothing else existent.” Now, union with this Divine or omnipresent Reality will, of course, mean union with Him at once in all the states of His consciousness and all the modes of His Being and becoming. Anything ...
... illuminations and our lower truths are gathered into one great solar Body, they saw the radiant Body of which all the gods are living powers — tad ekam , That One; tat satyam , That Truth. "The Existent is One," says Rishi Dirghatamas, "but the sages express It variously ; they say Indra, Varuna, Mitra, Agni ; they call it Agni, Yama, Matariswan ..." (I.164.46). This solar vision does not annul ...
... release by an inner renunciation of the ego and union with the Purushottama remains steady in whatever state, persists in this world or out of it or in whatever world or out of all world, is self-existent, sarvathā vartamano'pi , and does not depend upon inaction or action. What then are the actions to be done? The thoroughgoing ascetic answer, not noted by the Gita—it was perhaps not altogether current ...
... the aspiration, clarifying the consciousness, for putting to the test the sincerity of people, they will be there. The day the test will not be needed, the day the sincerity will be pure and self-existent they will disappear. Then that day, Durga will no longer need to begin her battle over again every year. Would it not be better to change them? Ah! my child, certainly it would be better, ...
... involves something which throws all your reasoning out of gear. For these are aspects of the Divine Nature, powers of it, states of his being,—but the Divine Himself is something absolute, someone self-existent, not limited by his aspects,—wonderful and ineffable, not existing by them, but they existing because of him. It follows that if he attracts by his aspects, all the more he can attract by his very ...
... without sanction for endurance—in which possibilities and certitudes are combined, but with the latter in domination. Tapas without knowledge is now being rejected and condemned to exclusion. The still existent defect arises chiefly from imperfection of vision of time, place and a certain and indisputable order and Page 1180 fullness of circumstance. These things can only be initially established ...
... the truth of the material universe.’ 25 (Sri Aurobindo) Science sees things exactly the other way around, because for science it is not the Spirit but Matter that is primordial and even the sole existent. As for evolution, science seems to be very much assured of its knowledge. Paul Davies, for instance, writes: ‘The basic principles and mechanisms of evolution are no longer seriously in doubt.’ ...
... without 3 any support; there is no duality whatsoever in It. 1. homogeneous — Admitting of no variation. 2. shunned etc. — Because it is the Self of all. 3. without etc. — Self-existent, being Itself the support of everything else. Page 179 High-souled Sannyasins 1 who have got rid of all attachment and discarded all sense-enjoyments, and who are serene 2 and ...
... being seeks to go still beyond, it negates yet further and arrives at an Asat, "a Void of everything that is here, a Void of unnameable peace and extinction of all, even of the Sat, even of that Existent which is the impersonal basis of individual or universal personality." 4 It is this Asat, arrived at by the absolute annulment of mind-existence and world-existence, that has been variously termed ...
... Cosmic Self and Spirit, can be discovered by the individual even here in the terrestrial embodiment as his own self and spirit, and is, at its summits and in its essence, an infinite and eternal self-existent Being, Consciousness and Bliss of existence. But what we seem to see as the source and beginning of the material universe is just the contrary—it seems to be a Void, an infinite of Non-Existence, ...
... complete. Even if the Formless logically precedes Form, yet it is not illogical to assume that in the Formless, Form is inherent and already existent in a mystic latency, otherwise how could it be manifested? For any other process would be the creation of the non-existent, not manifestation. If so, it would be equally logical to assume that there is an eternal form of Krishna, a spirit body. As for the highest ...
... rationality of mathematical thinking; successive crises in the field of atomic and sub-atomic physics have slowly but surely corroded and finally broken asunder the age-old convictions about self-existent objectivity; rationality and determinism can no longer be held up as inviolable principles governing this physical universe. The scientist has been obliged to throw overboard from his language certain... all things that are not unknowable, all things in the universe, there correspond in that universe faculties which can take cognizance of them, and in man, the microcosm, these faculties are always existent and at a certain stage capable of development.... Fundamentally, all possible knowledge is knowledge within the power of humanity." 25 March of Evolution But it should be ...
... very truly existing reality. Actually, even a fantasy presupposes some existent by which it is supported; even a sky-flower which does not really exist can be conceived only on the basis of some existent sky and an existent flower which are placed together by a play of the mind : all imagination or symbolism points to a pre-existent reality. Again, every act of imagination or symbolism is an act beyond... taken up My abode in the human body.") I felt in an instant as though I had understood the inter-relationship of all these statements which I found hanging together in the unity of transcendent self- existent from which all Space and Time and forms issue and in which they are contained. I seemed to understand the illustration given in the Vedanta of the relation of the phenomena of Nature to the fundamental ...
... Sayana drags into the fourth verse a non-existent mám, which unnecessarily disturbs syntax & sense, for vipaschitam can only refer like the other epithets to Indra and, indeed, if it did not, the relative yah could not refer back to the god, as Sayana would have it, over the head of this new antecedent. In the fifth rik equally, he drags in a non-existent ritwijah; no cannot conceivably stand for... illuminating it there is the ocean of pure mentality which is beyond & exceeds nervous vitality; supporting, creating & rectifying the pure mentality, there is the ocean of supra mental & pure ideal self-existent, self-perceptive Truth or Light which leads us into the heights of the divine being; generating the divine Light, pouring itself out on the surge of the infinite harmonies of this Truth is the ocean ...
... of things or in the just succession of that which has to be manifested in obedience to the call of Time. This would mean an entry or approach into what might be called a truth-consciousness self-existent in which the being would be aware of its own realities and would have the inherent power to manifest them in a Time-creation in which all would be Truth following out its own unerring steps and combining ...
... Page 370 The Doctrine of the Mystics and knowledge and all measures of form and substance, force and activity. The Deva or Godhead is both the original cause and the final result. Divine Existent, builder of the worlds, lord and begetter of all things, Male and Female, Being and Consciousness, Father and Mother of the Worlds and their inhabitants, he is also their Son and ours: for he is the ...
... pure classical taste Shakespeare's art once appeared great but barbarous for a similar reason,—one remembers the Gallic description of him as a drunken barbarian of genius,—his artistic unity non-existent or spoilt by crowding tropical vegetation of incident and character, his teeming imaginations violent, exaggerated, sometimes bizarre, monstrous, without symmetry, proportion and all the other lucid ...
... svabhāva and svadharma , as seen by the divine Knowledge. To use one of those wonderful formulas of the Upanishad 1 which contain a world of knowledge in a few revealing words, it is the Self-existent who as the seer and thinker becoming everywhere has arranged in Himself all things rightly from years eternal according to the truth of that which they are. Consequently, the triple world that ...
... may recall to him by memory. He does not, however, live in the past; what he recalls is not the past itself, but only the ghost of it, a conceptual shadow of a reality which is now to him dead, non-existent, no longer in being. But all this is an action of the superficial ignorance. The true consciousness within is not unaware of its past; it holds it there, not necessarily in memory but in being, still ...
... 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 Indian view of the individual soul ...
... phrase and in that sentence of Vamadeva's, but also in what Rishi Dirghatamas has to tell us in the very first Mandala. In I.164.46 we have one of the most spiritual declarations of India: "The Existent is One, but the sages express It variously; they say Indra, Varuna, Mitra, Agni..." The same hymn (I.164.39) openly speaks of the Riks as "existing in a supreme ether, imperishable and immutable ...
... Therefore they say of Him that He is Truth. Whereof this is the Scripture. Chapter Seven _________ ¹Or, strength Page 55 In the beginning all this Universe was Non-Existent and Unmanifest, from which this manifest Existence was born. Itself created itself; none other created it. Therefore they say of it the well and beautifully made. Lo, this that is well and beautifully ...
... Mind has received from its most fundamental character. To elucidate this basic character Sri Aurobindo writes: "Mind... is a reflective mirror which receives presentations or images of a pre-existent Truth or Fact, either external to or at least vaster than itself. It represents to itself from moment to moment the phenomenon that is or has been. It possesses also the faculty of constructing in ...
... of things or in the just succession of that which has to be manifested in obedience to the call of Time. This would mean an entry or approach into what might be called a truth-consciousness self-existent in which the being would be aware of its own realities and would have the inherent power to manifest them in a Time-creation in 'which all would be Truth following out its own unerring :steps and ...
... it happened, suddenly you have the feeling that there is a force infinitely greater than you, greater, more powerful, a force that does the lifting for you. Your body becomes something almost non-existent and there is this Something that lifts. And then you will see; when that happens to you, you will no longer ask how it should be done, you will know. That does happen. It depends upon people, depends ...
... of things or in the just succession of that which has to be manifested in obedience to the call of Time. This would mean an entry or approach into what might be called a truth-consciousness self-existent in which the being would be aware of its own realities and would have the inherent power to manifest them in a Timecreation in which all would be Truth following out its own unerring steps and combining ...
... presence which has the appearance of a material fiery tongue. We must remember too that the henotheism discovered by MaxMuller in the Veda, is no obsolete eccentricity of the human mind but the still existent Indian theory of the ishta devata which sees God in many forms & names but chooses one name & figure in preference to all others as the centre of its spiritual experiences and emotions. Henotheism ...
... triune or even a multiple soul-experience. We, becoming God, become that which is the All & exceeds & transcends the All. Sarvabhutani atmaivabhud vijanatah. The soul of the perfect knower becomes all existent things & That transcendental in which all things have their existence, ihaiva, without ceasing to possess his human centre of separate experience. For this is the entire divinity that is the result ...
... which we live. We are not only put in contact with them; we also see that they bring about a transforming miracle in us. Even the body's cells respond to their greatness in luminosity of the truth-existent. Does not incarnate Savitri stand in front of us in her assuring grandeur and sweetness and beauty in the Page 139 following, one who has come as the radiant Word to express divinity ...
... action. But the liberated consciousness can rise higher where the problem exists no longer and from there see it in the light of a supreme identity where all is predetermined in the automatic self existent truth of things and self justified to an absolute consciousness and wisdom and absolute Delight which is behind all creation and non creation and the affirmation and negation are both seen with the ...
... Emperor. But the people of St. Petersburg and all the troops celebrated with joyous relief as though the revolution Page 33 was over, its result immutable¹, and Peter III already non-existent. Nevertheless Catherine could not rest secure while Peter, dethroned but still Emperor, remained at large. So far she had acted on the guidance of her advisers without asserting her will. But now ...
... are the fruition of spiritual experience and a yogic practice is necessary for their attainment. Worldly quietude or peace is very fragile, momentary, variable. Solid, lasting, self-existent, firm are the attributes of a higher peace. One who has that peace can stand against any turbulence or disturbance, shock or attack from the world, and yet hold his inner peace unmoved. ...
... a truth of unity and totality. In life it is an agent of organisation and action, but a lame and limited Agent, organising and acting in the shadow of its seeking ignorance, and not in the self-existent light of knowledge. I propose to go into greater details of the nature of the .human mind and the transformation it has to undergo in the Integral Yoga in a subsequent part of this exposition. Suffice ...
... that depresses the vision and attempts to return to the diffuse mental view of things. In the mental view the general shuddha ananda is ahaituka, even when it is full of feature; in this it is self-existent, yet contains all hetu, guna, rasa = Ananda with vijnana in its embrace. Script T² Ideality in all the instruments Samadhi Rupadrishya Ananda Ideality enlarged its hold... else force for subsequent fulfilment. Even the higher sanction is not to be considered absolute, unless it is the luminously ideal sanction. Therefore mental certainty is abrogated and non-existent. Ideal certainty is temporarily suspended The instruments, except perceptive thought, are free now from the remnants of intellectuality. There are three planes of ideality. The third ...
... body, it is found that these ideas are pre-existent, and this could not be possible unless the soul in a new birth, in the present body was immortal. He sums it up by concluding that the external world does play a role of stimulus to the awakening of our surface consciousness, and on comparing the knowledge by sense organs with the inherent knowledge pre-existent in our souls one discovers that the soul ...
... the species. In mental life, the keynote is continual enlargement, improvement and the pull towards endless change and variability. In spiritual life or divine existence, the mind longs for a self-existent perfection and immutable infinity and can find peace only when these are realised. If the mind starts regulating the bodily life, the externals alone are rapidly changed and we may be caught up in... ancient, medieval and modem times have made similar affirmations about their encounters with Reality, and Hindu, Christian and Islamic ecstatics have borne almost identical witness to the one blissful Existent. Verily intuitions are universal in essence, although our intellectual formulations and interpretations may be different. The experiences of Yoga take place in an inner and not in the outer physical ...
... (3) Wherefore should he grieve, he who has developed an attitude of mind by virtue of which, though living, he is as good as dead (to the world) and which makes him as indifferent to the existent as to the non-existent? (4) He who knows the Self as well as the non- self as you do, 0 ruler of men, ought not to feel dejected even on meeting with adversity. (5) Possessed of valour comparable with that of ...
... world: it simply connotes a higher extension or dimension of the real that we know as the physical universe. By defining the Divine as "supra-real" Teilhard wants to stress the Omega who is already existent and eternally emerged, in distinction from the Omega who is still in the process of forming and emerging. He has no intention to cut them radically apart. Similarly have we to take that lyrical ...
... 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 Indian view of the individual soul ...
... certain new concepts. He showed that logic could be the key of philosophical thought, and that when that key was applied properly, certain "insoluble "problems of metaphysics would be found to be non-existent. At least this is what he claimed. He succeeded in showing a close relationship between philosophy and science. Philosophy, according to Russell, is something in between theology and science. Like ...
... Absolute." Unlike our gross earth the world of subtle matter at its height embodies something of the divine perfection of the Infinite. For, there the resistance of the expressive medium is non-existent. There "love and sweetness are the law of life". In fact, we awaken to "A fourth dimension of aesthetic sense where all is in ourselves, ourselves in all". And yet the inmost being ...
... . More and more I have the impression of—what? How can it be explained? A question of vibrations in Matter. It's incomprehensible, completely eluding all mental law, all psychological law: a self-existent something.... So many question marks! The more one goes into it in detail, the more mysterious it becomes. 3 And Mother sat with her eyes closed as though listening to the pulsations of that Matter: ...
... eyes as they see, could make itself perceptible through an INTENSIFICATION. 91 It is what Mother always said: it is not as if this other world had to be created from scratch. It is there, totally existent, “a small trigger would suffice,” an invasion of the Real. And that intensification would be what would effect the transformation outwardly—that would replace the false appearance with the real form ...
... with a poetic rhythm, but not bound by any law of metre. The stanza form is the most suitable to quantitative verse, for here there can be much variety and the danger of rigidity or monotony is non-existent. The use of set stanza metres simple or composite is less obligatory than it was in classical verse; even, each poem can discover Page 347 its own metrical stanza form most in consonance ...
... up from below or is a little prominent (or else some old movement of consciousness that was thrown out returns and clouds you), then you feel the peace, the force as something alien to you or non-existent or outside you or at a distance. If you keep the quiet persistently, then this instability will begin to decrease, the Mother's Force will get in everywhere and, though there will still be much to ...
... source of all thought, will and action shall be the Spirit working through the truth and Page 769 the divine law which are not built and constructed by the mind of Ignorance but are self-existent and spontaneous in their self-fulfilment, not so much a law as the truth acting in its own consciousness and in a free luminous plastic automatic process of its knowledge. This would seem to be ...
... original liberty. This is what our own religion teaches. This is what our own philosophy suggests as the goal towards which we move, mukti or moksha . We are bound in the beginning by a lapse from pre-existent freedom, we strive to shake off the bonds, we move forward and forward until we have achieved the ultimate emancipation, that utter freedom of the soul, of the body, of the whole man, that utter freedom ...
... the two birds of Amal Kiran a product of his humanness which is certainly in contradiction with the spiritual experience, of their being independent of the observer or perceiver. They are pre-existent and are an aspect of the Infinite and with them we can come in contact in several ways. This living truth of their existence, of their presence independent of us, too could be expressed in varying ...
... the beauty of the soul. As she wrote in Resurgence : India, notwithstanding the deep wounds inflicted on her by Westernisation, still embodies a spiritual dimension which is virtually non-existent today in a world that simply disregards spiritual knowledge as irrelevant, or illusory, probably pathological, no part of the real world. This treasury of spiritual knowledge and practice is beyond ...
... high-poised archangels. A subjective turn enters the next line, putting the poet's grief into relation with something living and vocal in the season, something against whose secret burden of self-existent bliss all expression of grief would be an ungrateful rebellion. Then the physical sounds from the steep, descending and spreading in space, are mentioned in a rarefied form as "Echoes" gathering in ...
... to know it if only to rectify myself. Sri Aurobindo: Only fancy, sir, dear delightless fancy. Nothing more deceiving than these pseudo-intuitions of Mother's displeasure and search for its non-existent reasons. Very often it comes from a guilty conscience or a feeling that one deserves a thrashing, so obviously a thrashing must be intended. Anything like that here? NB: There you are then, Sir ...
... uninterrupted sadhana without any mental effort would not be possible. These are usually supposed to be dynamic things. I feel quite happy in my union with the Mother. It is self-existent and self-delightful; there is no mind and therefore no thoughts. What is unique is it grows deeper and higher and yet is centred on the same level of the being. It is all that is necessary ...
... Narayanadarshana is now definitely put aside and the consciousness seen in the world varies between the Saguna Brahman usually Lilamaya which is the basis & the Lilamaya personalimpersonality Existence-Existent, Krishna, which is here the consummation. Only, as the present Lila has to be changed, there is a double aspect of the Krishnadarshana, Krishna that is, seen in the adult, & Krishna that is to be... energy etc even in the midst of the fever, but is still susceptible in the body to feverish heat & cold & to suggestions of weakness & limitation of energy by illness. 22 April 1914 Fever non-existent in the morning, but broken suggestions of heat & illness float round the body & sometimes touch it. Power this morning is exceedingly active & always succeeds except in instances where there is not ...
... planes and the Supramental Nature. What is acquired and held by the Yoga-Force in the mind-and-body consciousness is in the supramental inherent and exists not by achievement but by nature—it is self-existent and absolute. 82 Not now. I am too busy trying to get things done to spend time in getting them written. Last night I was taking a walk in the yard when I began to feel that it was not... remains. There is a difference between Yogic Force and Supramental Nature. What is acquired and held by Force in the one, becomes inherent in the supramental and exists by nature—it becomes self-existent and absolute. × Would-be supramental. ...
... after are supposed to be 14.Margaret Masterman-Braithwaite, "The Pictorial principle in Language", Ibid., Vol. XIV, p. 139. 15. Ibid., p. 140. Page 127 objecta, self-existent truths beyond the mutilating idiosyncracies of individual thinkers 16 (by the way, does not the term objectum already suggest an exigence for vision-entity, a phenomenon aptly designated by the ...
... 10 question all the modem theories of psychology that try to explain them or rather explain them away on a materialistic basis. AE finds that the visions he saw had the character of self-existent forms made available to his inner-subtle sight under certain inner conditions. Sri Aurobindo is even more definite about this matter. He says, "Vision is the characteristic power of the poet, ...
... Just as the mind is wider than the brain it uses, so the spirit is greater than the instruments in which it manifests itself. And, really speaking, the spirit is not a product of mind, rather, self- existent knowledge inherent in the Self is really the origin of mind. He now arrived at a region "Where Thought leaned on a Vision beyond thought, And shaped a world from the Unthinkable". ...
... But we can give expression to only a small portion of them. All that we receive comes from those planes. The Gods, Agni, Varuna and others — are not imaginary entities, they are beings as real and existent as we are. We human beings have to depend on those Deities; and they are connected not only with us but with animals. All things are complementary to each other; all that takes place in our world ...
... It is like a gradual victory over all the imperatives. Thus, all the laws of Nature, and naturally all human laws, habits, rules - all that is losing its rigidity and will end up by becoming non-existent. And yet one can maintain a regular rhythm. that makes action easy — it is not contrary to suppleness. But it is a flexibility in the execution, the adaptation, that comes in and changes everything ...
... spiritual ranges behind which give the material its significance.” ( Letters on Yoga ) 27 “The immense material world in which we live is not the sole reality but only one of innumerable potential and existent universes; all of them need not have either Matter as we know it or the Inconscient for their base. Indeed this world of matter is itself dependent on many planes of consciousness and existence which ...
... to convey the characteristics of the psychic being. And indeed they are quite apt because that sort of thing you do feel — the sweetness in the experience is of a bliss which has no cause; a self-existent bliss is there. It is not dependent on persons, occasions, circumstances, objects. To be there, deep within, to feel oneself there is to be perennially, and I might even say unbearably, happy. The ...
... which is mortal, is transformed into the higher nature of unity and infinity, which is immortal. That infinite consciousness of Aditi is the giver of sweet milk, since she is the Divine Shakti of Self-existent conscious Delight, Sachchidananda. Page 53 (d) Again, it is said: "O Ribhus, in your pervasion you made young again the Parents, you who seek the straight path and have the Truth in your ...
... crumbles whenever unexpected sorrows and sufferings, difficulties and Page 97 ordeals, confront us on the Path. But true faith shines steadily as an unquenchable flame: it is self-existent and altogether independent of the vicissitudes of time and space and situations and circumstances. This faith cannot be acquired by personal effort and hard labour. It is a precious gift of Grace ...
... is because the components act, to a greater or lesser degree, like self- differentiations of a unity that the biological whole varies from a whole purely physico-chemical. A power seems there, pre-existent to the components and securing their organization. The term "entelechy" does not describe all the phenomena of this power: it stresses the goal more than the whole: this power's main characteristic... has been found by us incapable of accounting for the integratively co-organized self-differentiated unity that is the organic whole, a whole that has to be considered as in some genuine sense pre-existent to the parts each of which acts in varying degrees as if it were the whole itself in a particular aspect and function. A fundamental principle of life - or life-force, to use a popular expression... and directing impulse can be released only if life or mind is no mere correlate of matter, no mere vital or mental aspect of it, helplessly attendant on physico-chemical interrelatedness, but an existent in its own right, however concealed and suppressed it may be before the emergence and, moreover, only if matter is not intrinsically different from life or mind and prohibitive of interaction with ...
... speak, that gives them the appearance of Matter, i.e. of a certain kind of substantiality inherent in themselves—but in fact they are not self-existent substantial objects but forms of consciousness. The point is that there is no such thing as the self-existent Matter posited by nineteenth-century Science. "chitta" and "chetas" Chitta is ordinarily used for the mental consciousness in general... nirguṇo guṇī ;—having no experience of what is behind the two words it takes each in an absolute sense. The Impersonal is Existence, Consciousness, Bliss, not a Person, but a state. The Person is the Existent, the Conscious, the Blissful; consciousness, existence, bliss taken as separate things are only states of his being. But in fact the two (personal being and eternal state) are inseparable and are ...
... him, everything in heaven and everything on earth, when he made peace by his death on the cross. 27 As The Jerusalem Bible notes, "The subject of the poem is the pre-existent Christ," though "considered only in so far as he was manifest in the unique historic person that is the son of God made man..." 28 We are referred to the note at Philippians 2:5+, where we read about ...
... which need to be integrated, — annamaya, the physical, pranamaya, the vital, manomaya, the mental, vijnanamaya, the supramental, and anandamaya, the bliss that is conscious and self-existent. The Vedic and the Upanishadic Rishis had made a thorough study of the problem of integration and come to the conclusion that the mental being, manomaya, is the leader of the physical and the vital ...
... the aspiration, clarifying the consciousness, for putting to the test the sincerity of people, they will be there. The day the test will not be needed, the day the sincerity will be pure and self-existent they will disappear. Then that day, Durga will no longer need to begin her battle over again every year. * Mother Durga! When we possess thee we shall no longer cast thee away; we shall bind ...
... s is not only possible, but well within the ambit of a strong probability. But what are their spiritual equivalents? From what principles of Brahman are they severally derived? From Sat, the self-existent eternal substance of Sachchidânanda, comes Matter, turned gross and dense by the Inconscience out of which it emerges in evolution; from Chit or the Consciousness of Sachchidânanda comes life, from ...
... a vision of our own real being, a spiritual self-knowledge. A loftiest ideality or standard of dharma, a pursuit of the right law of our natural existence, is transformed into a free assured self-existent perfection in which all dependence on standards is transcended and the spontaneous law of the immortal self and spirit displaces the lower rule of the instruments and members. The sattwic mind and ...
... approach, touch, feel and unite itself through love and knowledge and faith and adoration and a Godward will in works with this transcendent Being and this infinite Existence. This Self or this self-existent Being is the one supreme reality, and all things else are either only appearances or only true by dependence upon it. It follows that self-realisation and God-realisation are the great business of ...
... Cosmic Self and Spirit, can be discovered by the individual even here in the terrestrial embodiment as his own self and spirit, and is, at its summits and in its essence, an infinite and eternal self-existent Being, Consciousness and Bliss of existence. But what we seem to see as the source and beginning of the material universe is just the contrary—it wears to us the aspect of a Void, an infinite of ...
... of Intuition; for though we have applied that word for want of a better to any supra-intellectual direct way of knowing, yet what we actually know as intuition is only one special movement of self-existent knowledge. This new range is its origin; it imparts to our intuitions something of its own distinct character and is very clearly an intermediary of a greater Truth-Light with which our mind cannot ...
... essence, for these terms remain at best with an irremovable element of evil and suffering in them. To regard them as the former, says Sri Aurobindo, is to deprive the essence of being the sole existent, for somehow what is not of its reality, substantiality, actuality is admitted, and if a limit of however inexplicable a kind is admitted to its existence a limit is set also to its consciousness ...
... were treated - and there were a lot of them, since Mother India touched on politics as only one side of its multiple Aurobindonian work - the situation of stand-still in any sense was non-existent. For, there the Editorial Staff was in its own element. But here too the enlivening stream of inner help from Pondicherry was clearly felt. And, paradoxically, the most intense experience of it ...
... Alexander considers all these vocables to in-dicate "more modest aspiration". But I am not sure. One might well read in the other terms an emphasis on the mere art aspect, working from outside on a pre-existent material rather than a practice of creativeness. Actually, to my mind both the descriptions are to the point. The Anglo-Saxon, Greek and Scots terms combine the God-like creative function ...
... order to recognise one Truth in their opposed aspects and embrace by the way of conflict their mutual Unity. Brahman is the Alpha and the Omega. Brahman is the One besides whom there is nothing else existent." 17 This absolute Reality is in its nature indefinable: there is no experience by which It can be limited, nor is there any conception by which It can be defined. 18 It is ineffable by ...
... whatever purpose of His eternal cosmic activity. The one thing that can be described as an unreal reality is our individual sense of separativeness and the conception of the finite as a self-existent object in the Infinite. This conception, this sense are pragmatically necessary for the operations of the surface individuality and are effective and justified by their effects; they are therefore ...
... winging movement in the rhythm. Without an inevitable rhythm there can be no inevitable wording. If you understand all that, you are lucky. But how to explain the inexplicable, something that is self-existent? That simply means an absoluteness, one might say, an inexplicably perfect and in-fitting thisness and thereness and thatness and everythingelseness so satisfying in every way as to be unalterable ...
... of which needs to be integrated, — annamaya, the physical, pranamaya, the vital, manomaya, the mental, vijnanamaya, the supramemal, and anandamaya, the bliss that is conscious and self-existent. The Vedic and the Upanishadic Rishis had made a thorough study of the problem of integration and come to the conclusion that the mental being, manomaya , is the leader of the physical and the vital ...
... Since Sachchidananda is the foundation, the essence of all life is a movement of a universal and immortal existence, the essence of all sensation and emotion is the play of an universal and self-existent delight in being, the essence of all thought and perception is the radiation of a universal and all- pervading truth, the essence of all activity is the progression of a universal and self-effecting ...
... es of the supra rational create for the mental thought antinomies which are insoluble and therefore unacceptable. We, therefore, hear the cacophony of declarations that the supra rational is non existent or unreal and that the best counsel for reason is to limit its activities to the practical and immediate problems of their material existence in the universe. What is the consequence? Reason ...
... Grace of the Divine. But there are others whose lives seem to be almost constantly buffeted by all sorts of dangers and difficulties as if in their case such a thing as Grace is well-nigh non-existent. What is the reason behind this obvious inequality of treatment? Can we dare say that the Divine suffers from some fault of partiality? But the Divine being divine, how can that be?" The ...
... impossible to change unconsciousness to consciousness. 10 Sometimes we wonder if Matter, our own corporeal matter, will not become conscious before we do; or rather if its true, pure, already existent consciousness will not circumvent the Mind by a sort of evolutionary strategy and, taking us by surprise, reveal an unexpected world. It is a question of allowing Matter its free expression, of the ...
... man will establish in himself, by constant effort of individual and groups, a new faculty which has not yet become constantly active in humanity, a faculty which is greater than Mind, which is self-existent knowledge, in which knowledge and will are not Page 2 divided and where Truth is not a stranger. That faculty will be established in mankind when the Dawn of the new age has actually ...
... being in it contains the universe in himself. Especially do the great gods contain all the others & their activities in themselves, so that Agni, Varuna, Indra, all of them are in reality one sole-existent deity in many forms. Man too is He, but he has to fulfil himself here as man, yet divine (that being his vrata & dharma) through the puissant means provided for him [by] the Veda. Chapter I Saraswati... as the Vedanta tells us, there is no lasting satisfaction in the little, in the unillumined or half-illumined things of mind & sense, satisfaction there is only in the large, the self-true & self-existent. Nalpe sukham asti bhumaiva sukham. Bhuma, brihat, mahat, that is God. It is Ananda therefore that insists on largeness & constitutes the mahat or brihat. Ananda is the soul of Nature, its essentiality ...
... world on the other. The higher mind is peopled by a few leading beings, powers or forces—beings who are splendours of light, forces that are like sword-like flames. Or rather they are less self-existent forces than the principal aspects of the mother-force. One flames high, cool to the eye, wide and dense blue, like the starless and cloudless sky; it nourishes and protects whatever comes to it; ...
... former line pictures very emphatically what Mind is in its origin. In its true form Mind is no mere thinker, no dealer in abstractions from outside the reality of things. The archetypal Mind is a self-existent Light, the clear and pure depth of a dynamic vision and, as Page 159 shown by the succeeding phrase asking the Rose of Light to live in the mind of our earthhood, it is capable of ...
... itself with the inner Truth? It organises itself around it and enters into contact with it. The psychic is moved by the Truth. The Truth is something Page 11 eternally self-existent and dependent on nothing in time or space, whereas the psychic being is a being that grows, takes form, progresses, individualises itself more and more. In this way it becomes more and more capable ...
... and rest? Both methods are possible and each has its advantages—or they might be combined "Rest and rest and try and try." I have been unusually happy after months!... Man of Sorrows was non-existent—kicked out? But unfortunately he is trying to poke his face again! Twist his nose. We hear your Supermind is very near—not 50 years, I hope! Time to push us up a little, Sir, so that we may ...
... not belong to the mental consciousness. It comes from the Omnipresent Reality,—the supernal Satchidananda —and may be felt in the mental, the vital and even the physical consciousness. It is self-existent in its nature, not dependent on anything external like pleasure and pain. When man seeks happiness or pleasure he is really seeking Page 98 this all-pervading delight. The ...
... before. But it may be admitted that so far as "beauty" is concerned, there seemed to be a great ebb. Art has to create forms, it is true, but has it not to create forms that express beauty, some self-existent harmony, some rhythm, which our intuitive faculty of appreciation can feel? Nobody seemed to bother about "beauty", "rhythm" in this drive to create "new" forms. Forms for the sake of forms cannot ...
... left her love behind as a trail of light so that we too might walk... a little. In that vision, She suddenly saw the supramental world in a symbolic way. A glance into the future, into the ever-existent that unveils itself gradually. It seems far, far away... and yet? There is more than one miracle in that Forest, who knows? A squirrel looking at man certainly does not understand much about him, ...
... mentally active – or, as the Mother said, that one remains “young.” In one of the first chapters of The Life Divine , Sri Aurobindo wrote: “For it will be evident that essential Matter is a thing non-existent to the senses and only … 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 ...
... all things that are not unknowable, all things in the universe, there correspond in that universe faculties which can take cognizance of them, and in man, the microcosm, these faculties are always existent and at a certain stage capable of development.... Fundamentally, all possible knowledge is knowledge within the power of humanity." (The Live Divine, p. 13) But it should at once be emphasised ...
... absolute essence of all things; and if to this, which is now discovered to have existed in our former state, we refer all our sensations, and with this compare them, finding these ideas to be pre-existent and our inborn possession then our souls must have had a prior existence, but if not, there would be no force in the argument? There is the same proof that these ideas must have existed before we ...
... disjoint parts: one the inner one and the other the outer one. The inner consciousness of the sadhaka gets flooded with the downpour of supernal Light and Love and I Peace and Delight, abiding and self-existent, while the outer untransformed life is left outside to fend for itself with 'the past momentum of the Nature. For the goal set before traditional sadhana is the cessation of the wheel of ...
... its dark seed. The supreme Energy is the primordial Energy, the supreme degree is the first degree. Always and everywhere, we keep going toward ourselves—and how would the nonexistent go toward the existent if it had not existed since the beginning of time? In the atom is hidden the supreme Ray, fragmented, divided, pulverized; the supreme ONE, total, powerful and immortal, lies in the heart of a little ...
... and aggrandisement of the individual, so long as he is bound to the ego and its dualities, it is the greatest obstacle to his transcendence of the ego and entry into the infinite freedom and self-existent bliss of his spiritual self and his identity with God and the universe, and that (3) suppression of desire never leads to its conquest. If we wish to live in an everlasting peace and happiness ...
... electricity as their foundation, their constituent power or energy-substance: that which seems to be a result is—in its reality, though not in its form—the origin; the effect is in the essence pre-existent to the apparent cause, the principle of the emergent activity precedent to its present field of action. So it is throughout evolutionary Nature; Matter could not have become animate if the principle... an entire unveiling of the soul or self or a radical transformation of the nature. When there is the decisive emergence, one sign of it is the status or action in us of an inherent, intrinsic, self-existent consciousness which knows itself by the mere fact of being, knows all that is in itself in the same way, by identity with it, begins even to see all that to our mind seems external in the same manner ...
... the making, in a process of formation which will be finished in the remote future. The already completed Omega is called by Teilhard the Above, the term meaning "transcendent": this Omega is fully existent for all time and does not depend on the attainment of the ultra-human in order to become a reality. Its transcendent reality that shall fulfil the collectivity of evolution's highest products so far... world as being inwardly a divine Person and acting as such in its totality through the aeons is not itself the religious evolutionism which Teilhard so often expounds. The cosmogenesis of an already existent Omega towards its own emergence in the space-time process is not the same as the single infallible World that Teilhard worshipped from birth. The presence of a Pan-Person under the appearance of a ...
... founded, all firm except these three, but all have their points of weakness. Eg. dasyam is not yet normally tertiary of the third degree. Defects in the first two chatusthayas are really not self-existent, but the result of insufficiency in the third, the vijnana. Here all hitherto has been preparation. Gnana is well advanced, T² only founded, samadhi is still subject to mentality and incoherence, ...
... is to us a mere case, circumference and result of mind, that we should seek our secret of bondage and our means of deliverance. All outward material action is in itself Maya, a thing without self-existent reality. Action is effected only as the outflow and physical symbol of mind; it has no inherent moral or spiritual value, but is capable only of bearing such values as are put on it by the manomaya ...
... character of the cosmos. "There are always these three eternal states of the Divine Being. There is always and for ever this one eternal immutable self-existence which is the basis and support of existent things. There is always and for ever this Spirit mutable in Nature manifested by her as all these existences. There is always and for ever this transcendent Divine who can be both of these others ...
... which would immediately kill me if I took my gaze off it. Strangely enough, this resulted in my first decisive spiritual opening. Suddenly my body became stone-still, the breath seemingly non-existent, and it appeared as if “I” were in a silent room looking out through the windows of my eyes at a world passing by like the scenes on a cinema screen. Thoughts entered like silver blips from a vast ...
... He finds himself in the world thinking and willing and feeling and acting and he takes himself instinctively or intellectually conceives of himself or at least conducts his life as a separate self-existent being who has the freedom of his thought and will and feeling and action. He bears the burden of his sin and error and suffering and takes the responsibility and merit of his knowledge and virtue; ...
... former line pictures very emphatically what Mind is in its origin. In its true form Mind is no mere thinker, no dealer in abstractions from outside the reality of things. The archetypal Mind is a self-existent Light, the clear and pure depth of a dynamic vision and, as shown by the succeeding phrase asking the Rose of Light to live in the mind of our earthhood, it is capable of palpitant activity. Both ...
... creation and is beyond and antecedent to it. What then is creation, what is its nature and character? Strange to say, it is the very opposite of the primal reality. First of all, it is not really existent: its existence is only another name for non-existence, as, in its phenomenal constitution, it is variable, ephemeral, transient and fragmentary or even seems made, as it were, of the stuff of dream ...
... creation and is beyond and antecedent to it. What then is creation, what is its nature, and character?- Strange to say, it is the very opposite of the primal reality. First of all, it is not really existent: its existence is only another name for non-existence, as, in its phenomenal constitution, it is variable, ephemeral, transient and fragmentary or even seems made, as it were, of the stuff of dream ...
... knowledge which leads us to liberation, liberation from the bondage to Page 316 nature and to its limitations. Self-knowledge is the seat of wisdom, and Indian psychology regards it as self-existent, intuitive, self-experiencing, and self-revealing. We arrive at it more and more readily when we conquer and control our mind and senses, so that we become more and more free from subjection to their ...
... darkly. It is a power which interprets truth of universal existence for practical uses of a certain order of things. Mind is a reflective mirror which receives presentations or images of pre-existent Truth or Fact. It represents to itself the phenomena that is, or has been, from moment to moment. ____________________ 12.On Yoga II, Tome One, P. 258 Page 144 Mind can ...
... larger knowledge by identity, knowledge by total comprehension, knowledge by intimate perception of detail and relation, all direct, immediate, spontaneous, all the expression of the self's already existent eternal knowledge. It will take up, transform, supramentalise the physical sense, the sixth sense capacities of the mind and the psychic consciousness and senses and use them as the means of an extreme ...
... of the double power) is now fixed normally in the drishti. The stress has been on the telepathic drishti which gives the fact and tendency [of] actual and potential forces in action. Now the self-existent drishti is being developed which gives the certitudes. Certitudes of actuality (the third condition) are now more or less perfect, except in their extension: these give the certitude of immediate ...
... physicality. Absorption in the object is at best only momentarily discontinuative; absorption of reading or writing only when extreme by necessity of attention; but this necessity is no longer really existent, since the gnosis is capable of a wide and multiple dhyana. In the reading it is almost eliminated as a necessary factor, in the writing it is on the point of elimination. The one thing now really ...
... through which he expresses himself. He is in no way limited by that which we see or think about him. That is the Maya from which we must escape, the Maya of ignorance which takes things as separately existent and not God, not caitanya , the illimitable for the really limited, the free for the bound. Do you remember the story of Sri Krishna and the Gopis, how Narada found him differently occupied in each ...
... supramental being. The human is the mental being; therefore, what is more than human must be called supra-mental. As the mental consciousness has been incorporated into life on Earth from its pre-existent involutionary level in the cosmic manifestation, so the supramental consciousness will incorporate from the supramental level or Supermind, which is the creative divine Consciousness. As Sri Aurobindo ...
... when desire and ego are destroyed, this supreme Reality can be realised, in a deep silence..."Gangadhar in Mother India Mar 1953:54. 16. "To comprehend in a deep-seated silence the real existent, as it is, is the best way to enjoy the happiness and to become free from the misery."Gangadhar in Mother India Mar'53:54 17. "The Mother is the goal, everything is in her; if she is attained ...
... received his poetry during his night's sleep. Now what would such reception imply? It would imply that he was perfectly passive in the process of composition: indeed Milton the man was as good as non-existent in the role of poet and only some power beyond him made him the hearer of its voice. But, if that was so during the night's slumber, may we not suppose that, when he was not asleep in the night ...
... head and say it is easier to say than to do. It is quite possible. It is only the Man of Sorrows that prevents it. 28 (10)NB: I have been unusually happy after months!... Man of Sorrows was non-existent - kicked out? But unfortunately he is trying to poke his face again! Sri Aurobindo: Twist his nose. 29 (11)NB: Everybody else seems to be working with so much interest, and look at me. ...
... only in a man's sleep that his true nature is revealed. The knowledge of this spontaneously operative subterranean nature will immensely help the sadhaka in detecting and then eradicating the still existent weak points of his unregenerate nature. We must therefore learn to know all our dreams whatever be their quality, nature or field of origin, and derive the necessary lessons they are capable ...
... evolution . Has this idea of symbolism of numbers any true foundation ? Or, in other words, do there exist realities which are true symbols ? Numbers seem to have special properties seemingly self-existent, absolute and changeless, ruling the whole manifestation. Perhaps it is this that made Pythagoras and many other mystics see in numbers the highest abstract images of the laws of being ? Sri ...
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