... Shakti, because the individualised power is there to fulfil the purpose of the universal Power. The Jiva, as has been seen, is the meeting-place of the play of the dual aspect of the Divine, Prakriti and Purusha, and in the higher spiritual consciousness he becomes simultaneously one with both these aspects, and there he takes up and combines all the divine relations created by their interaction. This ...
... gradations between mind and Supermind . Paramatma —the supreme Self or Spirit, the Absolute. parārdha — See aparārdha . Prakriti —Nature; Nature-Force. "Existence is composed of Prakriti and Purusha, the consciousness that sees and the consciousness that executes and formalises what we see. The one we call Soul, the other Nature." (Sri Aurobindo); see also* Purusha. prāṇamaya puruṣa ...
... higher or divine Nature. Page 26 When the Prakriti is emptied of the action of the gunas, or when it ceases to act, what is left in it for us to distinguish between Prakriti and Purusha? You seem to think that action and Prakriti are the same thing and where there is no action there can be no Prakriti! Purusha and Prakriti are separate powers of the being. It is not ...
... that wherever there is the movement of Prakriti, there is always behind it the will of the Purusha; in the highest yogic experience which is described in the Gita, this relationship between Prakriti and Purusha is affirmed, but not only between the Prakriti and the individual Purusha, but more fundamentally between, — and here the new elements of the Gita are clearly indicated,—Purushottama and Para ...
... Kapila, the supreme analytical thinker,—the discrimination between Prakriti and her cosmic principles, her twenty-four tattwas forming the subjective and objective aspects of Nature, and between Prakriti and Purusha, Conscious-Soul and Nature-Energy. Therefore while in the Sankhya ether, fire and the rest are only principles of the objective evolution of Prakriti, evolutionary aspects of the original phusis ...
... of self-illusion in Brahman, is potentially eternal in eternal Being and then the sole question is its manifestation or non-manifestation. The Sankhya also asserts the eternal coexistence of Prakriti and Purusha, Nature and Conscious-Soul, and the alternative states of rest or equilibrium of Prakriti and movement or disturbance of equilibrium. But since Force is thus inherent in existence and it ...
... of Yoga as a means ofrealisation; practice of the Yoga. sāmkhya (Sankhya): A system of philosophy and spiritual practice based upon a detailed analysis of nature and consciousness, Prakriti and Purusha. Page 61 Sāttvika (Sattwic): Full of the quality of sattva, the principleof light and harmony. siddhi: Realisation, fulfilment; also, an occult powergained by ...
... (being) — not the body alone, but the whole physical mind, vital, material nature, physical mind — see under mind. Prakriti — Nature; Nature-Force. "Existence is composed of Prakriti and Purusha, the consciousness that sees and the consciousness that executes and formalises what we see. The one we call Soul, the other Nature." (Sri Aurobindo) see also Purusha. psyche — the ...
... consciousness—there ought to be the larger part behind detached and conscious in a larger way. The only way [ to separate oneself from mental activities such as reading ] is to separate the Prakriti and Purusha. When you feel Page 64 something within watching all the mental activities but separate from them, just as you can watch things going on outside in the street, then that is the ...
... Nature, is that side which is and evolves the material of phenomenal existence; both of them are therefore unborn and eternal. The Upanishads, pp. 45-46 Existence is composed of Prakriti and Purusha, the consciousness that sees and the consciousness that executes and formalises what we see. The one we call Soul, the other Nature. These are the first double terms from which our Yoga has ...
... Ignorance and Knowledge, Light and Darkness are organised in the same Sachchidananda. Even all the movements in time are only the movements of the Divine Consciousness. Nature and the Self, Prakriti and Purusha are no longer separate but the whole of Nature is felt in the self. All Nature's happenings were events in her, The heart-beats of the cosmos were her own, All beings, thought ...
... interesting results of which a few may be mentioned below to satisfy the curiosity of the readers. (i) There can be created a separation, even in sleep, between Page 329 'Prakriti' and 'Purusha', that is to say, between the executive Nature part and the detached and observing 'Witness consciousness' (s ā ksī-cetan ā ) . (ii) One can know, while in the act of dreaming, that one ...
... from the mental Prakriti - so when you pull the Purusha back, the Prakriti comes with him. What can be done to prevent this from happening? The only way is to separate the Prakriti and Purusha. When you feel something within watching all the mental activities but separate from them, just as you can watch things going on outside on the street, then that is the separation of mental ...
... itself is no end, but only a fresh beginning. Inertness is but a nap; the struggle, the striving, starts again and goes on, apparently for ever. There is, no doubt, the seeming grapple between Prakriti and Purusha: Although she is ever in him and he in her, As if unaware of the eternal tie, Her will is to shut God into her works And keep him as her cherished ...
... the supreme power to the Supreme Consciousness. Perhaps it is that which the ancient seers meant when they spoke of transferring the power of Nature or the power of Prakriti to Purusha, transferring it from Prakriti to Purusha. It is perhaps that which they expressed in this way. Page 107 ...
... cause of the universe,—Purusha, the inactive, Prakriti, the active. Purusha is the Soul, not in the ordinary or popular sense of the word, but of pure conscious Being immobile, immutable and self-luminous. Prakriti is Energy and its process. Purusha does nothing, but it reflects the action of Energy and its processes; Prakriti is mechanical, but by being reflected in Purusha it assumes the appearance... and Knower, master of knowledge and will, jñāta īśvaraḥ . He is the supreme cause of the action of Prakriti, the supreme cause of its withdrawal from action. In the Sankhya analysis Purusha and Prakriti in their dualism are the cause of the cosmos; in this synthetic Sankhya Purusha by his Prakriti is the cause of the cosmos. We see at once how far we have travelled from the rigid purism of the t... the traditional Sankhya. It speaks of three Purushas or rather a triple status of the Purusha. The Upanishads in dealing with the truths of Sankhya seem sometimes to speak only of two Purushas. There is one unborn of three colours, says a text, the eternal feminine principle of Prakriti with its three gunas, ever creating; there are two unborn, two Purushas, of whom one cleaves to and enjoys her, the ...
... on-look and disposing will their play—although the direct action is left to the forces—it is the play of universal Prakriti with the universal Purusha watching behind it. In the individual also there is the individual Purusha who can, if he wills, not merely assent to the play of Prakriti, but accept or reject or will for its change. All that is in the play itself as we see it here. There is something... illusion, a device of Nature, part of its machinery of determination, only a seeming freedom or at most a restricted, relative and subject independence. It is only when one goes behind away from Prakriti to Purusha and upward away from Mind to spiritual Self that the side of freedom comes to be first evident and then, by unison with the Will which is above Nature, complete. Sri Aurobindo Letters on... where the soul opens its eyes of vision and recognises this truth of ego and this truth of works. He gives up the idea of a mental, vital, physical “I” that acts or governs action; he recognises that Prakriti, Force of cosmic nature following her fixed modes, is the one and only worker. Sri Aurobindo The Synthesis of Yoga - I: The Supreme Will The universal forces move by their own force and ...
... Soul, the Purusha, Witness or sākṣī, the active and superstrucrural consciousness is Nature, Prakriti, processive or creative energy of the sākṣī. 3 The Purusha is the true being, but in the ordinary consciousness it is identified with Prakriti. Therefore, in the ordinary consciousness, one loses the sense of being the witness, Purusha, and thinks of oneself as the active Prakriti—the doer... that is all. 10 The division, just spoken of, between the Witness Purusha and the active Prakriti takes place progressively with the growth of consciousness. Initially, in the state of total ignorance and bondage, Purusha, the Soul, is royally identified with Prakriti, the outer Nature. In this state ... the Purusha is passive and allows Nature to act, accepting all she imposes on him,... the normal state of our ignorance." 11 This state in which the Purusha is driven by the modes of Prakriti, giving them an unconscious and therefore automatic sanction, is the state of bondage. The first step towards liberation of the Purusha from the bondage of Prakriti is the emergence of a consciousness in which the Purusha is no longer only a silent Witness behind, as it is ordinarily, ...
... the Soul, as Nature she. ⁂ This whole wide world is only he and she." 1 Thus, the Purusha-Prakriti duality , although separate in appearance, is in fact inseparable. "Wherever there is Prakriti, there is Purusha; wherever there is Purusha, there is Prakriti. Even in his inactivity he holds in himself all her force and energies ready for projection; even in the drive... content of our aim. Let us n6w proceed to show how this Prakriti-Mukti and Prakriti-Rupantara can be integrally achieved through the Supermind. But what is meant by soul or by Nature, by Purusha and his Prakriti ? Any relatively profound psycho-spiritual inquiry makes us aware of two elements of our being, a soul and a Nature. Purusha or soul, individual or universal, is the observing and... as stable supports for its incessant flux of action and creation." 1 Apparently, Purusha and Prakriti seem to be two different and distinct Principles. Not only that: in the ordinary status of conscious existence, the action and influence of Prakriti seem to be deleterious to the progress of the soul. As a matter of fact, as Sri Aurobindo has so beautifully put it, the whole problem ...
... things belong to the other being, or some one else. As one goes on doing this the Purusha gradually withdraws its sanction from the Prakriti and Page 120 the Prakriti loosens its hold over nature till a spiritual control takes place. But if one associates oneself with Nature, Prakriti, then the Purusha becomes slave to it. Rejection, of course, is the stronger way. One has to reject ...
... the same as Purusha-Prakriti; for Purusha and Prakriti are separate powers, but Ishwara and Shakti contain each other. Ishwara is Purusha who contains Prakriti and rules by the power of the Shakti within him. Shakti is Prakriti ensouled by Purusha and acts by the will of the Ishwara which is her own will and whose presence in her movement she carries always with her. The Purusha-Prakriti realisation... this consciousness is Soul or Purusha. Prakriti shapes the action in us; Purusha in her or behind her witnesses, assents, bears and upholds it. Prakriti forms the thought in our minds; Purusha in her or behind her knows the thought and the truth in it. Prakriti determines the result of the action; Purusha in her or behind her enjoys or suffers the consequence. Prakriti forms mind and body, labours over... over them, develops them; Purusha upholds the formation and evolution and sanctions each step of her works. Prakriti applies the Will-force which works in things and men; Purusha sets that Will-force to work by his vision of that which should be done. This Purusha is not the surface ego, but a silent Self, a source of Power, an originator and receiver of Knowledge behind the ego. Our mental "I" is ...
... manomaya Purusha, but afterwards ideal and spiritual of the high vijnana & highest Sacchidananda. The transcendence & dissolution of the waking mental ego in the body is therefore the first object of all practical Vedanta. This transcendence & dissolution may result either in loss of the waking self & relapse into some sleepbound principle, undifferentiated Prakriti, sushupta Purusha, Sunyam Brahma... world, only One who moves. What thou callest world is the movement of Kali; as such embrace thy world-existence. In thy all-embracing stillness of vision thou art Purusha and inhabitest; in thy outward motion and action thou art Prakriti and the builder of the habitation. Thus envisage thy being. There are many knots of the movement and each knot thy eyes look upon as an object; many currents and... be, already exists and was from the beginning. Time is a convention of movement, not a condition of existence. That which inhabits the forms of Kali is Self and Lord of the Movement. Purusha is master of Prakriti, not her subject; Soul determines Form & Action & is not determined by them. Spirit reflects in its knowledge the activity of Nature, but only those activities which it has itself compelled ...
... that, by passing the supreme power over to the Supreme Consciousness. Perhaps that is what the ancient sages meant when they spoke of transferring the power of Nature (Prakriti) to Purusha, transferring it from Prakriti to Purusha. Perhaps it was this which they expressed that way. Page 59 ...
... this knowledge on two sides separately, the side of Purusha, the side of Prakriti; and we may combine the two for the perfect possession of the various relations of Purusha and Prakriti in the light of the Divine. There is, says the Upanishad, a fivefold soul in man and the world, the microcosm and the macrocosm. The physical soul, self or being,—Purusha, Atman,—is that of which we are all at first conscious... the enlargement of our powers and our consciousness, still living within the limits of the cosmic gods and subject, though with a much subtler, easier and modified subjection, to the reign of Prakriti over Purusha. To achieve real freedom and mastery we have to ascend to a yet higher level of the many-plateaued mountain of our being. Page 464 ... The Yoga of Integral Knowledge The Synthesis of Yoga Chapter XX The Lower Triple Purusha Such is the constituent principle of the various worlds of cosmic existence and the various planes of our being; they are as if a ladder plunging down into Matter and perhaps below it, rising up into the heights of the Spirit, even perhaps to the point at which existence ...
... secret truth and their absolute reconciliation. All truth of works must depend upon the truth of being. All active existence must be in its inmost reality a sacrifice of works offered by Prakriti to Purusha, Nature offering to the supreme and infinite Soul the desire of the multiple finite Soul within her. Life is an altar to which she brings her workings and the fruits of her workings and lays... the complete renunciation of works, to an immobile passivity and to the severance of the soul from Nature. But in reality such an absolute renunciation, passivity and severance are impossible. Purusha and Prakriti are twin principles of being which cannot be severed, and so long as we remain in Nature, our workings in Nature must continue, even though they may take a different form or rather a different... there is afterwards an evolution of self, a revelation of all it is and means, all that is hidden and yet suggested by the phenomenal creation. This cycle of Nature could not be what it is but for the Purusha assuming and maintaining simultaneously three eternal poises each of which is necessary to the totality of this action. It must manifest itself in the mutable, and there we see it as the finite, the ...
... the Purusha and the Prakriti gives us the clue to the various attitudes which the Page 431 soul can adopt towards Nature in its movement towards perfect freedom and rule. The Purusha is, says the Gita, witness, upholder, source of the sanction, knower, lord, enjoyer; Prakriti executes, it is the active principle and must have an operation corresponding to the attitude of the Purusha. The... without any possibility of oneness, accepting only relations of union and separation by which the cosmic action of Prakriti begins, proceeds or ceases for the Purusha; for the Purusha is an inactive conscious existence,—it is the Soul the same in itself and immutable forever,—Prakriti the active force of Nature which by its motion creates and maintains and by its sinking into rest dissolves the phenomenon... delight and not an ignorant personal satisfaction. Thus the Purusha preserves its freedom in its possession, renunciation of limited personality even in its representative enjoyment and Page 434 delight of cosmic being. It has taken up fully in the higher poise the true relations of the soul and Nature. Purusha and Prakriti in their union and duality arise from the being of Sachchidananda ...
... illusion, a device of Nature, part of its machinery of determination, only a seeming freedom or at most a restricted, relative and subject independence. It is only when one goes behind away from Prakriti to Purusha and upward Page 514 away from Mind to spiritual Self that the side of freedom comes to be first evident and then, by unison with the Will which is above Nature, complete. Well... impulse, the action and its results would be determined by the assent or refusal of the Purusha. In the latter the Purusha gives its assent to and undergoes the play of the forces of Nature, the habit of the vital impulse, through a vital submission while the mind looks on helpless. In Socrates the Purusha has begun to emancipate itself and decide what it shall accept or shall not accept—the conscious... in obedience to the awareness. Or it may be subject to a nexus between the inner Purusha and the Universal Force. In the latter case there would be an unstable balance between determinism of Nature and a self-determination from within. If we start from the Sankhya view of things, that Being would be the soul or Purusha and both in the strong-willed Socrates and in the weak willed slave of vital impulse ...
... identical, free from all appearance of relation and of multiplicity. And there is still a Beyond, higher than the Highest, the Lord of Prakriti, the Purusha, who subsists simultaneously in the inactive Purusha, Akshara Purusha, and active Purusha, Kshara Purusha. He is the Purushottama. 63 The third preliminary step is to realise that "Action is far inferior to the Yoga of Intelligence; take,... foundation of immortality, supreme felicity and right law of action. When, by the union of the yoga of works, knowledge and devotion, the individual rises to the realisation of the triple Purusha and of the divine Prakriti, the seeker is able to act out of a tranquil universality and oneness with all things and creatures. In what Sri Krishna calls his supreme word, 74 it is declared that when this yoga... realise that even to action one has no right; for the individual is not the doer of action; action is engendered at one end by Prakriti, that too, lower Prakriti, Apara Prakriti, and at the other end by the Supreme, Purushottama, by means of Para Prakriti, higher Prakriti. At the source of everything, lower and higher, is the One Doer, the Supreme, who is both mutable and immutable, the Doer who ...
... object of their thoughts and activities." We must remember the psychological order of the Sankhya which the Gita accepts. On one side there is the Purusha, the soul calm, inactive, immutable, one, not evolutive; on the other side there is Prakriti or Nature-force inert without the conscious Soul, active but only by juxtaposition to that consciousness, by contact with it, as we would say, not so... animal and man, we shall see that the Sankhya system squares well enough with all that modern enquiry has elicited by its observation of material Nature. In the evolution of the soul back from Prakriti towards Purusha, the reverse order has to be taken to the original Nature-evolution, and that is how the Upanishads and the Gita following and almost quoting the Upanishads state the ascending order of our... the senses, supreme over the senses the mind, supreme over the mind the intelligent will: that which is supreme over the intelligent will, is he,"—is the conscious self, the Purusha. Therefore, says the Gita, it is this Purusha, this supreme cause of our subjective life which we have to understand and become aware of by the intelligence; in that we have to fix our will. So holding our lower subjective ...
... as if they belonged to the outer being or to someone else. As one goes on doing that, the Purusha or Soul gradually withdraws its sanction from the Prakriti or Nature, and the Prakriti loses its hold until finally a spiritual control takes place. But if one associates oneself with the Prakriti, then the Purusha becomes a slave to it, Anish. Rejection, of course, is a stronger means. One has to reject ...
... visible, but the attitude—the mental attitude—is perhaps different. The mental attitude on the Prakriti side is always action, always action; the mental attitude on the Purusha 3 side is conception: conception, overall vision, and Page 238 also observation, as though it observed what the Prakriti had done and saw how it was done. Now I understand that. That's how it is. Naturally, no man... × See Agenda I , January 1, 1957 . × Prakriti-Purusha: the two eternal principles, feminine and masculine, which can be translated as the Becoming and the Being, Nature and Soul, Force and Consciousness.... ...
... whole universe. Sat—Purusha and Prakriti Brahman representing itself in the universe as the stable, by immutable Existence (Sat), is Purusha, God, Spirit; representing [itself] as the motional by its power of active Consciousness (Chit) [it] is Nature, Force or World-Principle (Prakriti, Shakti, Maya). The play of these two principles is the life of the universe. Prakriti [is] executive Nature... 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. Chit-Tapas—is pure energy of consciousness, free in its rest... order to be not weak and unconscious but strong and conscious. Then there will be no more difficulty. Until then we have to practise Yoga by two important means—by means of Purusha and by means of Prakriti. Means of Purusha:—An ordinary man thinks he desires, he feels and so on. But what we are to do is to separate ourselves from desire, feeling etc. Whenever desire comes, we must realise that we ...
... conscious soul, the many Purushas of the Sankhya; thirdly, the multiplicity of soul-forms has translated itself into a divided habitation of the extended unity. This divided habitation is inevitable the moment these multiple Purushas do not each inhabit a separate world of its own, do not each possess a separate Prakriti building a separate universe, but rather all enjoy the same Prakriti,—as they must do... and are indivisible there from their creator. Thus Prajnana makes the fundamental division which leads to all the rest, the division of the Purusha, Page 175 the conscious soul who knows and sees and by his vision creates and ordains, and the Prakriti, the Force-Soul or Nature-Soul which is his knowledge and his vision, his creation and his all-ordaining power. Both are one Being, one existence... do, being only soul-forms of the One presiding over the multiple creations of His power,—yet have relations with each other in the one world of being created by the one Prakriti. The Purusha in each form actively identifies himself with each; he delimits himself in that and sets off his other forms against it in his consciousness as containing his other selves which are identical with him in being but ...
... bearing an unimaginable intensity of action and Ananda of the Nature-Soul at once driven by the bliss of the mastering Purusha and aware of herself as the supreme Shakti above and around him and mastering and carrying him blissfully on her bosom for ever. This biune being of Purusha-Prakriti is as if a flaming Sun and body of divine Light self-carried in its orbit by its own inner consciousness and power... higher glories of knowledge and delight which belong to the same status upon a more exalted level. It is an inert realisation of Sachchidananda in which there is neither any mastery of the Prakriti by the Purusha nor any sublimation of Nature into her own supreme power, the infinite glories of the Para Shakti. Yet these two, this mastery and this sublimation, are the two gates of perfection, the splendid... at most receives or reflects that which is true, divine and eternal; the gnostic soul reaches a true identity, possesses the spirit and power of the truth-Nature. In the gnosis the dualism of Purusha and Prakriti, Soul and Nature, two separate powers complementary to each other, the great truth of the Sankhyas founded on the practical Page 501 truth of our present natural existence, disappears ...
... as to embrace all its movements at a time instead of working only upon details – although that working is always necessary. I may cite as an example the practice of the separation of the Prakriti and the Purusha, the conscious Being standing back detached from all the movements of Nature and observing them as witness and knower and finally as the giver (or refuser) of the sanction and at the highest... is one of the realisations of which I was thinking. That he feels it at such times seems to indicate that he may have the capacity of receiving and retaining it. If that happened or if the Prakriti-Purusha realisation came, the whole sadhana would proceed on a strong permanent base with a new and entirely yogic consciousness instead of the purely mental endeavour which is always difficult and ...
... both is also a Purusha (Fig. 3). Purusha Prakriti figure 3. Purusha and Prakriti Explaining the nature of Purusha and Prakriti, Sri Aurobindo writes: The Being is one throughout, but on each plane of Nature, it is represented by a form of itself which is proper to that plane, the mental Purusha in the mental plane, the vital Purusha in the vital,... consciousness is the Soul, the Purusha, Witness or sākṣī, the active and superstructural consciousness is Nature, Prakriti, processive or creative energy of the sākṣī. 26 In our ordinary consciousness we are unable to distinguish our true self, the Purusha, from the Nature side of our being, Prakriti, because Purusha is identified with Prakriti. In the state of identification,... the separation of Purusha from Prakriti may take place on any plane of the being. Usually it is in the inner mental that this separation first happens and it is the inner mental Purusha who remains silent, observing the Prakriti as separate from himself. But it may also be the inner vital Purusha or inner physical or else without location simply the whole Purusha consciousness separate ...
... universal Self in all and that remains at all moments in all conditions under any circumstances. Usually this comes first in the Purusha consciousness and the extension to the Prakriti movements is not immediate. But even if there are "I" movements in the Prakriti reactions, the Purusha within observes them as the continued running of an old mechanism and does not feel them as his own. Most Vedantists stop... away from one at death and all will disappear into the One. But for a change of the nature it is necessary that the experience and seeing of the Purusha should spread to all the parts, mind, vital, physical, subconscient. Then the ego movements of Prakriti can also disappear gradually from one field after another till none is left. For this a perfect samata even in the cells of the body and in every... movement. The Self and Life It is always possible to have realisations of a kind on the mentalspiritual plane even if the vital is still impure. There is a sort of separation of the mental Purusha and Prakriti which results in a knowledge that has no transforming effect on the life. But the theory of these Yogis is that one has to know the Self; life and what one does in life do not matter. Have you ...
... Self. This it is easiest to do by a device with which we are already familiar, since it played a great part in our view of the Yoga of Works; it is to create a separation between the Prakriti and the Purusha. The Purusha, the soul that knows and commands has got himself involved in the workings of his executive conscious force, so that he mistakes this physical working of it which we call the body for... in a form which exists only as a trifle in its own being. All this forgetfulness has to be cured by the Purusha remembering his own true nature and first by his remembering that the body is only a working and only one working of Prakriti. We say then to the mind "This is a working of Prakriti, this is neither thyself nor myself; stand back from it." We shall find, if we try, that the mind has this... by the mind of attachment to or dependence on the things of the body. Thus disciplined the mind will gradually learn to take up towards the body the true attitude of the Purusha. First of all, it will know the mental Purusha as the upholder of the body and not in any way the body itself; for it is quite other than Page 344 the physical existence which it upholds by the mind through the ...
... the true Self the ego cannot go, both are necessary. 45 The sense of ego can disappear into that of the Self or the Purusha but that of itself does not bring about the disappearance of the Page 383 ego-reactions in the Prakriti. The Purusha has to get rid of these by a process of constant rejection and remoulding. 46 Without persistent rejection it [liberation... illimitable, immobile, free, the uplook to something above us indescribable and unseizable into which by abolition of our personality we can enter, the presence of an omnipresent eternal witness Purusha, 10 the sense of an Infinity or a Transcendence that looks down on us from an august negation of all our existence and is alone the one thing Real. 11 Two prominent philosophical theories ...
... birth, came so that she might ensure the fulfilment of the Supreme Endeavour, the Supramentalisation of earth's nature. She was destined, in this earth-drama of evolution, to play the role of Prakriti to her Purusha, Radha to her Krishna and Savitri to her Satyavan. She is the Mediator between the light and the human consciousness bringing her Force to the disciples who could bear its Light and Power. ...
... can be no Prakriti! Purusha and Prakriti are separate powers of the being. It is not that Purusha Page 45 = quiescence and Prakriti = action, so that when all is quiescent, there is no Prakriti and when all is active there is no Purusha. When all is active, there is still the Purusha behind the active Nature and when all is quiescent there is still the Prakriti, but the Prakriti at rest.... t of the inner will it [ the Purusha ] can become active. The Purusha in men is normally passive not active. It is the Prakriti that is active. Page 40 Purusha and Prakriti There is a Purusha or essential being for each plane of the consciousness—just as each has its prakriti (nature, especial force of action and movement), so each has its Purusha, a part of the being which supports... indulged the Prakriti for the last ten thousand lives or so, it has been accustomed to impose its own way on the Purusha. To be separate is only the first step. Also I fancy the Purusha in you is still very mental in its will. In order to get the dynamic realisation it is not enough to rescue the Purusha from subjection to Prakriti; we must transfer the allegiance of the Purusha from the lower ...
... so as to embrace all its movements at a time instead of working only upon details—although that working is always necessary. I may cite as an example the practice of the separation of the Prakriti and the Purusha, the conscious being standing back detached Page 235 from all the movements of Nature and observing them as witness and knower and finally as the giver (or refuser) of the sanction... ss is one of the realisations of which I was thinking. That he feels it at such times seems to indicate that he may have the capacity of receiving and retaining it. If that happened or if the Prakriti-Purusha realisation came, the whole sadhana would proceed on a strong permanent base with a new and entirely Yogic consciousness instead of the purely mental endeavour which is always difficult and slow ...
... The Purusha who is our real being is always independent and master of Prakriti and at this independence we are rightly seeking to arrive; that is the utility of the egoistic movement and its self-transcendence, but its right fulfilment is not in making absolute the ego's principle of independent existence, but in arriving at this other highest poise of the Purusha with regard to its Prakriti. There... greater value which it has for the divine Purusha; regarded no longer as the sole term of our becoming, but as merely having a subordinate value in relation to the higher terms of mind and spirit, it increases by that diminution instead of losing in value. We see that our material being, life, nature are only one poise of the Purusha in relation to its Prakriti and that their true purpose and importance... The Synthesis of Yoga Chapter XVIII The Soul and Its Liberation We have now to pause and consider to what this acceptance of the relations of Purusha and Prakriti commits us; for it means that the Yoga which we are pursuing has for end none of the ordinary aims of humanity. It neither accepts our earthly existence as it is, nor can be satisfied with some ...
... passim, 298, 317 transpersonal, definitions of, 390-91 yoga, nature and methods of, 303-13 Purusha, 4, 15, 131, 133, 134, 384 See also Conscious being; Purusha and Prakriti Purusha and Prakriti, 96-107, 345- 47; see also Purusha; Prakriti Rajas, 108, 110-15 passim changed into tapas, 118 Ramakrishna, 229 Realisation, meaning... see under Vital (being), the Physical (being, outer, surface), the, 67-71, 337 vital-physical, 64 Prajna, 23, 209, 215, 297 Prakriti, 86, 384 higher and lower, 106 See also Nature; Purusha and Prakriti Psychic, the psychic, see Psychic being use of word "psychic", 89fn Psychical phenomena, 243-49 cf. Clairvoyance; Telepathy... Moksha Muladhar, see under Centres (of consciousness) Nagarjuna, 373 Nature, 38, 39, 97, 98, 99, 100, 101-02, 345-46, 384 three modes of, 108-18 See also Prakriti Nescience, 28, 385 See also Inconscience, the Nihilism, 373-74, 376, 377 Nirvana (nirvāṇa), 119, 120, 136, 167, 170,71, 216, 226-30, 365, 367, 373, 380, ...
... terms of Purusha, Prakriti, Gunas and Ishwara. Sri Aurobindo introduces another cardinal concept pertaining to the psychology of mastery - that of the psychic being. The psychic being is Chaitya Purusha, the Purusha in the heart, which constitutes the inmost being, as distinguished from the inner being which consists of Annamaya Purusha (the Purusha in the physical), Pranamaya Purusha (the Purusha in the... part of Prakriti and subject to the forces of Prakriti. Thus * Austerity. Page 133 the will of the ego is not truly a free will, but a will determined by Prakriti, formed in us by the sum of its own past action or Karma. Therefore, the first step towards mastery is freedom of the Purusha from bondage to Prakriti by overcoming the ignorance of identification with Prakriti, and thereby... condition as a state of bondage. Purusha, the Soul, is bound by Prakriti or Nature. As Sri Aurobindo puts it: "The soul is the witness, upholder, experiencer, but it is master only in theory, in fact it is not-master, an ś a, so long as it consents to the Ignorance. For that is a general consent which implies that the Prakriti gambols about with the Purusha and does pretty well what she ...
... all his works, who presides over the law of Prakriti and Karma. From him the soul came forth into the play of Nature's mutations; to him the soul returns through immutable self-existence to the highest status of the Divine, paraṁ dhāma . Man, born into the world, revolves between world and world in the action of Prakriti and Karma. Purusha in Prakriti is his formula: what the soul in him thinks... first essential self-becoming, this Swabhava, and effects, creates, works out under its influence the cosmic becoming of existences in Prakriti. By adhibhūta is to be understood all the result of mutable becoming, kṣaro bhāvaḥ . By adhidaiva is intended the Purusha, the soul in Nature, the subjective being who observes and enjoys as the object of his consciousness all that is this mutable becoming... come. For it is by thinking always of him with a consciousness united with him in an undeviating Yoga of constant practice that one comes to the divine and supreme Purusha." We arrive here at the first description of this supreme Purusha,—the Godhead who is even more and greater than the Immutable and to whom the Gita gives subsequently the name of Purushottama. He too in his timeless eternity is ...
... being starts from the Sankhya analysis of the dual principle in our nature, Purusha and Prakriti. Purusha is inactive, akartā ; Prakriti is active, kartrī : Purusha is the being full of the light of consciousness; Prakriti is the Nature, mechanical, reflecting all her works in the conscious witness, the Purusha. Prakriti works by the inequality of her three modes, gunas, in perpetual collision and... keep in mind the two great doctrines which stand behind all the Gita's teachings with regard to the soul and Nature,—the Sankhya truth of the Purusha and Prakriti corrected and completed by the Vedantic truth of the threefold Purusha and the double Prakriti of which the lower form is the Maya of the three gunas and the higher is the divine nature and the true soul-nature. This is the key which reconciles... of a lower self, an ego-self. And so too what we think of ordinarily as the soul is really the natural personality, not the true Person, the Purusha, but the desire-soul in us which is a reflection of the consciousness of the Purusha in the workings of Prakriti: it is, in fact, itself only an action of the three modes and therefore a part of Nature. Thus there are, we may say, two souls in us, the apparent ...
... thought is the doctrine of Sankhya which makes the Purusha or Conscious Being separate from Prakriti or Nature, places Purusha outside or above Prakriti, declares the Purusha as entirely conscious whereas Prakriti is unconscious. Tantra on the other hand places Purusha not outside or above Prakriti, but rather brings Him down into the heart of Prakriti and establishes Him there; Shakti is not transcended... rejecting all with its formula of "not this", "not that", neti, neti, its method is to fix the consciousness in the head, at the centre of knowledge, and from there to move to the higher levels with the Purusha-consciousness as the mainstay. Tantra has clung to Mother-Nature, that is, it has not sought to reject and deny the existence of the vital and physical movements. Its aim has been to establish on a ...
... existence. Can the ego disappear totally in the self-realisation? The sense of ego can disappear into that of the Self or the Purusha but that of itself does not bring about the disappearance of the old ego reactions in the Prakriti. The Purusha has to get rid of these by a process of constant rejection and remoulding. The remoulding consists in turning everything into a consecration ...
... appears to its stilled and inactive consciousness either as a hallucination or a dream, or like a puppet show, or even as a purely mechanical action brought about by the play of Prakriti without any active participation of Purusha. The incommunicability may sometimes be so strong, the gulf separating the inner consciousness and the dynamic outer being so wide that to all outward appearances the seeker... p. 479. Page 113 dynamic possession by the physical and vital Nature' is far removed from the goal of the Integral Yoga, for what we aim at is the "mastery of the Prakriti by the Purusha [and] the sublimation of Nature into her own supreme power, the infinite glories of the Para Shakti." 1 Confronted with this inability to participate actively in the dynamic ma... materialised mental plane, sees the reality of the spiritual; and then the will of the individual Purusha unifying itself with this poise of knowledge rejects the lower and draws back to the supreme plane, dwells there, loses mind and body, sheds life from it and merges itself in the supreme Purusha, is delivered from individual existence." 1 But a deeper and higher spiritual exploration ...
... explained as the reflection of Prakriti in Purusha; the light of consciousness of the Purusha is attributed to the workings of the mechanical energy, and it is this reflection of Prakriti in Purusha that explains how Purusha, which is only a witness comes to be induced to forget himself and to be identified with ego-sense, generated by Prakriti, and thus the Purusha is deluded that it is he who thinks... of the nature of Purusha and Prakriti that one can Page 30 find in the above verses, and it retained only two principles to be ultimate and unborn, namely, Purusha and Prakriti. The intellectual exposition of the Sankhya begins with the statement of two ultimate principles of existence, — Purusha, the inactive being, and Prakriti, the active force of action. Purusha is a pure conscious... conscious Being, immobile, immutable and self-luminous. Prakriti is Energy and its process. Purusha does nothing, but it reflects the action of Energy and its processes; Prakriti is mechanical, but by being reflected in Purusha, it assumes the appearance of consciousness in its activities. When Purusha glances at Prakriti, Prakriti which, to begin with, is in a state of the equilibrium of its three gunas ...
... which the other lower and ignorant Nature is only a derivation and a dark shadow. In this highest dynamis Purusha and Prakriti are one. Prakriti there is only the will and the executive power of the Purusha, his activity of being,—not a separate entity, but himself in Power. This supreme Prakriti is not merely a presence of the power of spiritual being immanent in cosmic activities. For then it might... vision of the World-Purusha intervenes in the eleventh chapter, gives a dynamic turn to this stage of the synthesis and relates it vividly to works and life. Thus again all is brought powerfully back to the original question of Arjuna round which the whole exposition revolves and completes its cycle. Afterwards the Gita proceeds by the differentiation of the Purusha and Prakriti to work out its ideas... two aspects, the essential, jñāna , and the comprehensive, vijñāna , the direct spiritual awareness of the supreme Being and the right intimate knowledge of the principles of his existence, Prakriti, Purusha and the rest, by which all that is can be known in its divine origin and in the supreme truth of its nature. That integral knowledge, says the Gita, is a rare and difficult thing; "among thousands ...
... liberation is the psychic control along with steady rejection. Page 237 The sense of ego can disappear into that of the Self or the Purusha but that of itself does not bring about the disappearance of the old ego reactions in the Prakriti. The Purusha has to get rid of these by a process of constant rejection and remoulding. The remoulding consists in throwing everything into a consecration... Yogas did not care about the liberation of the body and other instruments, and thought only of the separation of the soul from the Prakriti. If you do not liberate the Prakriti, ego and other forms of bondage will naturally remain so long as there is any action of Prakriti. Page 221 The Vital Ego The earth-consciousness does not want to change, so it rejects what comes down to it from ...
... forces of the Asura-type entered the universal play of forces and perverted it. This is the truth known to almost all the religions : the snake – the evil, tempting Prakriti – Eve, – Prakriti deceiving Purusha – Adam. The Purusha consented and they fell : this they speak of as the fall of Adam, the cosmic man. In India this struggle, – as to who should control the course of human evolution... "My", "My" – and nothing interests you more than that. But when you get to the Supermind you know that it is all false. Then you know your Self ; the jiva knows itself and also sees the mould of Prakriti, nature. You also know the Higher Power above and so you don't commit the mistake which the mind does. Even when the yogi speaks of "my power" or "my work" it is for mere convenience. All the time ...
... purnima means full moon. 81The two ultimate principles of existence are Purusha and Prakriti. Purusha is Soul or pure Consciousness, silent, immobile, witness, and inactive. Ptakriti is Nature, of body, life, and mind. It is mechanical, unconscious energy and power. Purusha does not act, but reflects the movements of Prakriti. Page 43 I've done, I distribute those good deeds, those... candles would burn there, flickering, dancing, and illuminating the face of Buddha, and Buddha's face reflecting back and illuminating the whole hall, something like the philosophy of Samkhya Purusha and Koti Prakriti. 81 Well, in the evenings then, my mother used to take us to the temple; we used to kneel down and she would recite many mantras she had committed to memory, and, parrot-like, we would ...
... own philosophies, we shall see why this must be so and cannot be otherwise. Their most important data are vast & vague conceptions, infinite in their nature, Being, Non-Being, Consciousness, Prakriti & Purusha (Nature & Soul), Mind, Matter. How can these entities be compelled to give us their secret except by a profound & exhaustive interrogatory such as modern Science has applied to the lowest principle ...
... Parts of the Being; Inconscient, sub-conscient, physical, vital, mental, subliminal, psychic, superconscient Ego, Memory, Self-consciousness, Concept of dynamic nature of Prakriti and static Purusha The Jivatman and Psychic Entity, Psychic Being and its character, growth, development, fulfilment Psychic and Spiritual personality Page 367 ...
... that is manifested. Asthe Lord, the relationship with the manifestation is not the same as the Purusha has with the manifestation. The relation-ship between Purusha and the power of manifestation (Prakriti) is that of eternal companionship, such that Purusha consents to Prakriti and Prakriti consents to Purusha, depending upon the nature of the play that they .want to play with each other. The relationship... Great Self; the Purusha is greater than theUnmanifest. None is higher than the Purusha. He isthe culmination. He is the highest goal of the journey.'(See verses 10 & 11, Chapter III, 1st Cycle, Katha Upanishad.) The Supreme Reality is defined here as Purusha; it will be seen that the word Brahman is not used in the above verse. This is because the word Brahman and the word Purusha are often used... the word Purusha is used as the one who is highest, it should be under-stood that the Purusha that is the highest is the Purushottama. It is the knowledge of the highest Purushottama that one Page 88 should aim at. It is that Purusha, in its highest poise that is the real immortal one, and it is because that Purushottama has all the three poises of Brahman, Ishwara and Purusha, the realization ...
... Sankhya gives the name of Prakriti, while Vedanta & Buddhism, admitting the term Prakriti, prefer to call it Maya. But Prakriti is not in itself sufficient to explain the origin of the universe; another force is required which will account for the activity of Prakriti in Pradhana or original substance. This force is Purusha or Spirit. It is the presence of Purusha and Prakriti together, says Sankhya,... as they are called in the terminology of the Sankhya philosophy, Purusha and Prakriti;—Purusha, that which lies concealed in the Vast of universal existence, Prakriti, active or operative energy thrown forward from the concealed spiritual source. The whole of Evolution spiritual, psychical, material, is the result of Purusha and Prakriti acting upon each other; the three evolutions are really one, coincident... briefly assumes,—that Purusha & Prakriti are themselves merely aspects, obverse and reverse sides, of a single Supreme entity or Self of Things. Buddhism, still more trenchant, does away with the reality of Purusha and Prakriti altogether and regards Cosmic Evolution as a cosmic illusion. The necessity for positing another force than Prakriti arises from the very nature of Prakriti and its operations ...
... to whom Prakriti refers for assent to her actions. But still the statement of the Upanishad gives only the apparent truth of the matter, valid for man and the human stage only—for in the animal it would be rather the Page 113 prāṇamaya puruṣa that is the netā , leader of mind and body. Purusha Prakriti is the Kshara Purusha—standing back from it is the Akshara Purusha. Ego-sense... certain sense the various Purushas or beings in us, psychic, mental, vital, physical, are projections of the Atma, but that gets its full truth only when we get into our inner being and know the inner truth of ourselves. On the surface in the Ignorance, it is the mental, vital, physical Prakriti that acts and the Purusha is disfigured, as it were, in the action of Prakriti. It is not our true mental... being but it is not itself the psychic. Again it depends on what is meant by Ahambhava. But the psychic is not a "bhava"; it is a being, a Purusha. Ahambhava is a formation of Prakriti, it is not a being or a Purusha. Ahambhava can disappear and yet the Purusha will be there. By liberated psychic being, I mean that it is no longer obliged to express itself under the conditions of the obscure and ...
... Isha the Karmayogin may worship Him in various sub-aspects. Isha is a double being as Purusha-Prakriti; Purusha, the great male ocean of spiritual force which sets Prakriti to produce and watches her workings, and Prakriti, the mighty female energy which produces and works unweariedly for the pleasure of Purusha. He is the triple Being, Prajna, Hiranyagarbha, Virat; Prajna, Lord of Sleep-Life, the... which I am imprisoned or my desires by which my body is made miserable, but my true self, the Purusha or real Man within me, who is the witness and enjoyer of all this sweet, bitter, tender, grand, beautiful, terrible, pleasant, horrible and wholly wonderful and enjoyable drama of the world which Prakriti enacts for his delectation. Once I experience this truth, I can take as much pleasure in the riches... expression for world or universe. But why is the universe called Page 179 "she that moves"? Because it is the result of the working of Prakriti, the visible form of Prakriti, the great female material energy of the Lord, and the essence of Prakriti is motion; for by motion she creates this material world. Indeed all object matter is only a form, that is to say a visible, audible or in some ...
... Chapter II Brahman, Purusha, Ishwara - Maya, Prakriti, Shakti It is there in beings indivisible and as if divided. Gita. (XIII. 17.) Brahman, the Truth, the Knowledge, the Infinite. Taittiriya Upanishad. (II. 1.) Know Purusha and Prakriti to be both eternal without beginning. Gita. (XIII. 20.) One must know Maya as Prakriti and the Master of... subjection of the Purusha to Prakriti. To realise the Self is to realise the eternal freedom of the Spirit. The Conscious Being, Purusha, is the Self as originator, witness, support and lord and enjoyer of the forms and works of Nature. As the aspect of Self is in its essential character transcendental even when involved and identified with its universal and individual becomings, so the Purusha aspect is... existence and from there re-create our existence. The Purusha can cease to be subject, anīśa , and become lord of its nature, īśvara . In the philosophy of the Sankhyas we find developed most thoroughly the metaphysical idea of Purusha-Prakriti. Page 363 These two are eternally separate entities, but in relation to each other. Prakriti is Nature-power, an executive Power, it is Energy ...
... the mental notion of absolutes - regarding death for example - would disappear, and the power would Page 753 be with the Supreme Consciousness, being transferred from Nature or Prakriti to the Purusha. X The Mother's sadhana of the body, however arduous and important was but one aspect of her work, for her attention was almost constantly engaged also by the day-to-day activities ...
... Lord (Ishwara). And what he decides, Prakriti executes. In most people Purusha is hidden behind all mental action. There is certainly a consent to the Play of Prakriti. But Purusha is not free then: Prakriti casts her action on Purusha. Purusha must first recover his attitude of witness. Then he experiences that he has a certain power over the activities of Prakriti. *System of Philosophy and spiritual... Absolute has two aspects as Purusha : the transcendent, immutable Purusha and the mutable Purusha, as the Gita says. The soul can realise its union with the first : Prakriti disappears and the soul escapes from the manifested world which it considered a falsehood, an illusion or a dangerous trap. But this cannot satisfy. For the Absolute contains also the mutable Purusha and the soul, if it wants integral... reflect some purpose of the Purusha, or to serve him as an instrument of knowledge and action. If it were aroused by Prakriti, Prakriti would be struggling against herself. On the other hand, how can Purusha who is calm, immutable, bring about a change ? If really there is no change in him, this would be impossible, wouldn't it ? At first it so happens that Prakriti does struggle against herself ...
... existence and the Prakriti restlessly creating, acting, forming & effecting things for the delight of the Purusha, compose the double system of the Sankhyas. But as we continue analysing their relations and accumulate more and more experience of our subjective life, we find that this seeing of the Purusha is in effect a command. Whatever Prakriti perceives it to be the pleasure of the Purusha to see, she... The passive & fundamental consciousness is the Soul, the Purusha, Witness or Sakshi; the active & superstructural consciousness is Nature, Prakriti, processive or creative energy of the Sakshi. But the two seem at first to stand apart & distinct, as if they had no share in each other. The Purusha, still & silent witness of whatever Prakriti chooses to create, not interfering with her works, but ... experience, this ultimate principle of things is eventually discovered by the Yogin to determine even objective phenomena. The Purusha & Prakriti are therefore not only the Witness & the Activity witnessed, but the Lord & his executive energy. The Purusha is Ishwara, the Prakriti is His shakti. Their play with each other is both the motive & the executive force of all existence in the universe. ...
... existence. Prakriti herself now seems to be mechanical only in the carefully regulated appearance of her workings, but in fact a conscious Force with a soul within her, a self-aware significance in her turns, a revelation of a secret Will and Knowledge in her steps and figures. This Duality, in aspect separate, is inseparable. Wherever there is Prakriti, there is Purusha; wherever there is Purusha, there... and does not participate; the other active in some outer or surface self pursues its habitual movements. He has entered into an intense separative perception of the great duality, Soul-Nature, Purusha-Prakriti. But as the consciousness deepens, he becomes aware that this is only a first frontal appearance. For he finds that it is by the silent support, permission or sanction of this witness soul... perfectly Two-in-one, the Master Soul with the Conscious Force within it, and its potentiality disowns all barriers and breaks through every limit. Thus this once separate, now biune Duality of Purusha-Prakriti is revealed to him in all its truth as the second great instrumental and effective aspect of the Soul of all souls, the Master of existence, the Lord of the Sacrifice. On yet another line of ...
... mental being or Purusha first appears as a silent witness and, if that were all, we would have to accept the determinations of mind as a phenomenal activity imposed upon Page 322 the being by Nature, by Prakriti, or else as a creation presented to it by Prakriti, a world of thought which Nature constructs and offers to the observing Purusha. But afterwards we find that the Purusha, the mental... into the self-expression of the individual mental being, the personal Prakriti of the Purusha. But still, in view of these complexities, the question remains entire whether all this evolution and action is a phenomenal creation by some universal Energy presented to the mental being or an activity imposed by Mind-Energy on the Purusha's indeterminate, perhaps indeterminable existence, or whether the whole... thought, experience, world of perceptions of the mental Person, the mind Purusha, is truly a self-expression, a self-determination proceeding from some truth of his own spiritual being, a manifestation of that truth's dynamic possibilities, or whether it is not rather a creation or construction presented to him by Nature, by Prakriti, and only in the sense of being individualised in his personal formation ...
... The Kshara Purusha is that which follows the movement of the universe and seems to move and change, because it identifies itself while the Akshara is not identified and stands apart. The Upanishad makes the same distinction of the two Souls and Prakriti. I used to take kṣetra and kṣara puruṣa to mean the lower nature. Nature is Prakriti—Purusha cannot be Prakriti. Neither can Purusha be kṣetra... were animals in some distant past? Universal Prakriti determined it and the soul or Purusha accepted it. In the acceptance lies the responsibility. The Purusha is that which sanctions or refuses. The vital being responds to the ordinary life waves in the animal; man responds to them but has the power of mental control. He has also, as the mental Purusha is awake in him, the power to choose whether... puruṣaḥ prāṇa-śarīra-netā , the mental being leader of the life and body. It could not be so described if it were part of the composite. Nor can the composite or part of it be the Purusha,—for the composite is composed of Prakriti. It is described as manomaya by the Upanishad because the psychic being is behind the veil and man being the mental being in the life and body lives in his mind and not in his ...
... x when she rules over the quiescent Being, Prakriti mightier than Purusha, he subject to her action, then the Yajna in the terrestrial process assumes an altogether different character. It is this terrestrial Yajna that has to be lifted up, with the help of the Gods, to its original pristine glory and grandeur. In the wake of the sacrifice of the Purusha, sung by the Vedic Rishis, she as the Adya Shakti... Light and Joy and Truth and eternal Life. This is the great sacrifice called sometimes the sacrifice of the Purusha, but much more deeply the 43 Hymns to the Mystic Fire, SABCL, Vol. 11, pp. 440-41. 44 Savitri, p. 121;-see also p. 301. Page 123 holocaust of Prakriti, the sacrifice of the Divine Mother." 45 In the Epic's passage Our life is a holocaust of the Supreme... kinetic force, Tapas, and makes it the basis of all activity." 43 The Yajna-Purusha is therefore Sachchidananda Himself in His world-creative Action, the Sat-Purusha in His own Person setting forth the World-Force 44 in the dynamic movement of the Manifestation. If this Action is the Yajna, then the Sat-Purusha is the Yajaman and the World-Force His Grihapatni, Yajamanin, the Consort participating ...
... directing it or else full of the pride of the instrument. During mental and physical work it is only the Purusha that at times keeps detachment, but not the Prakriti. If the Purusha can keep detachment all the time, then it will be easier to liberate the Prakriti in the same way. At times it becomes possible to a certain extent to keep the inner poise during work... creates worlds. The mind is a modified consciousness that puts forth a mental energy. But the Divine can stand back from its Energy and observe it at its work, it can be the Witness Purusha watching the works of Prakriti. Even the mind can do that - a man can stand back in his mind consciousness and watch the mental energy doing things, thinking, planning, etc.; all introspection is based upon the fact ...
... worlds. 2. All categories of evolution like the earth, water, fire, air, sky, their cause Mahāttattva (cosmic intelligence), Prakriti, the Purusha its cause, the mind, senses, objects of the senses, Devas — all these, though considered as causes, are but parts of Thy being. 3. Prakriti and all the above-men-tioned categories being material and gras-ed only as objects of consciousness, they and their combinations... (the embodied beings) are not able to know Thee who art Pure Spirit, and therefore the Pure Subject. Even Brahmā cannot grasp Thee, the Transcendent Spirit, as he is bound by the modes of material Prakriti. All Paths lead to Thee (4-10) 4. Persons who have developed the highest spiritual insight worship Thee directly (without the help of any substitute or symbol) through intuition, as the... grentsandal paste after there evening bath, he found them sublime and attractive in there playful movements. he saw Rāma and Śrī krsna as the incarnate Lord-the embodiment of pradhāna and purusha, the Original Being, the cause and the master of all-, come for the good of the world. He saw them, O king, as two mountains of emerald and silver lined with gold, illumining the quarters with there ...
... of something in us (the Purusha) that is not the Prakriti, not the movements of mind, vital or physical, but something that is the Thinker, etc. This Purusha can give assent to any movement of nature or withhold it or it can direct the Prakriti what to do or not to do. It can allow it to indulge sex or withhold indulgence. It is usually the mental Purusha (Manomaya Purusha) that one thus realises,... pleasant or otherwise. If by the real Being you mean the silent Atman, that does not identify itself [ with the sex-sensation ], but is felt as standing aloof. If you mean the Purusha, the sensation is a movement of Prakriti and the Purusha can stand back from it and reject it or identify and accept it. Reduction of diet has not usually a permanent effect; it may give a greater sense of physical or vit... movements, to find one's inner self and live in it; these movements will not then any longer appear as belonging to Page 511 oneself but as surface impositions of the outer Prakriti upon the inner self or Purusha. They can then be more easily discarded or brought to nothing. Mastery through a Change in the Consciousness Hurting the flesh is no remedy for the sex-impulse, though it may ...
... the Knowledge by illumination proceeds. Lipi & Rupa are included. Lipi. 1) Build desolated Europe into a city of God. 2) Eyes in the splanchna. (the pranic sense). 27 April 1915 Prakriti Purusha well established in the Ananda Brahman. Kamananda obstructed yesterday but not entirely discontinued in the body. Strong pressure for the Ananda from the Sukshma. Continuous under adverse ... common, but not detailed. Page 831 29 April 1915 The Krishna Kali as the all containing one (An. Br [Anantam or Anandam Brahma]) & everything as its expression in the terms of Purusha Prakriti. The Ishwara begins to take final possession. Truth continues to grow in the trikaldrishti telepathy, effectivity in the power. Rupa advances, but is still seriously obstructed. 30 April... vibration is left combating the Ananda of failure, but this is itself becoming Anandamaya of the duality and is kept only to found a particular vibration of the pure Ananda. 2) Daivi Prakriti The daivi prakriti and the fundamental sraddha are founded firmly and the Mahakali energy has occupied the Mahasaraswati frame, covered the Maheshwari pratistha, assumed the Mahaluxmi colouring and made its ...
... enjoyed; Purusha as the Witness, Prakriti as the phenomena he witnesses; Purusha as the getter or father of things, Prakriti as their bearer or mother. And there are many other images the Upanishad employs, Purusha, for instance, symbolising Himself in the Sun, the father of life, and Prakriti in the Earth, the bearer of life. It is necessary thus clearly to define Purusha from the first in order... brain from the changes of Prakriti in the multitudinous stir of evolution, then is consciousness one out of the many terms of Prakriti itself, so that Prakriti alone remains as the one reality, the material or real factor eliminating by inclusion the spiritual or ideal. But if we deny, as many did, that Prakriti is an ultimate reality apart from the perceptions of Purushas and yet apply the theory of... existence; Prakriti the Female, Nature, is that side which is and evolves the material of phenomenal existence; both of them are therefore unborn & eternal. The Male is Purusha, he who lurks in the Wide; the Female is Prakriti, the working of the Male, and sometimes called Rayi, the universal movement emanating from the quiescent Male. Purusha is therefore imaged as the Enjoyer, Prakriti as the enjoyed; ...
... mental being or Purusha first appears as a silent witness and, if that were all, we would have to accept the determinations of mind as a phenomenal activity imposed upon the being by Nature, by Prakriti. or else as a creation presented to it by Prakriti, a world of thought which Nature Page 182 constructs and offers to the observing Purusha. But afterwards we find that the Purusha, the mental... into the self-expression of the individual mental being, the personal Prakriti of the Purusha. But still, in view of these complexities, the question remains entire whether all this evolution and action is a phenomenal creation by some universal Energy presented to the mental being or an activity imposed by Mind-Energy on the Purusha's indeterminate, perhaps indeterminable existence, or whether the whole... thought, experience, world of perceptions of the mental Person, the mind Purusha, is truly a self-expression, a self-determination proceeding from some truth of his own spiritual being, a manifestation of that truth's dynamic possibilities, or whether it is not rather a creation or construction presented to him by Nature, by Prakriti, and only in the sense of being individualised in his personal formation ...
... Page 115 powerful method—of the Sankhyas, the separation of the Purusha and the Prakriti. One enforces on the mind the position of the Witness—all action of mind, vital, physical becomes an outer play which is not myself or mine, but belongs to Nature and has been enforced on an outer me. I am the witness Purusha; I am silent, detached, not bound by any of these things. There grows up in... illusion, a device of Nature, part of its machinery of determination, only a seeming freedom or at most a restricted, relative and subject independence. It is only when one goes behind away from Prakriti to Purusha and upward away from Mind to spiritual Self that the side of freedom comes to be first evident and then, by unison with the Will which is above Nature, complete. But to show and elaborate that... spiritual endeavour which means to be one-sided, radical and exclusive. It supports the effort of the Mind to get away from itself and from Life by a short cut into superconscience. Or rather it is the Purusha in Mind that wants to get away from the limitations of Mind and Life in the superconscient Infinite. Theoretically, the way for that is for the mind to deny all its perceptions and all the preoccupations ...
... accepted as a step in the necessary process guided & imposed by the supreme Wisdom, Love & Power. This is the namas of the Prakriti to the Purusha. Till now it was only the submission of the Jiva to the Ishwara, & could not be perfectly effective because the exterior Prakriti was still rebellious. The next step must be the entire submission of the intelligence to the ideality. विप्रा नमस्यंति धियेषिताः... This is becoming Page 560 clear to the discrimination, Daksha, & through Daksha to the intellect. But its fullness is dependent on that full sevenfold activity of Agni in the Purusha & Prakriti indicated on the 12ᵗʰ. That is begun, not completed. The obstacle is that the gods cannot reveal themselves (9ᵗʰ & 10ṭḥ) because of the Nidah who take advantage of the lower forms of the... Asmarana. After meals. Three realisations to be fixed in a few minutes & recorded— 1) A strong & anandamaya perception of all action & thought in beings as action of Prakriti obeying & expressing the Purusha, Ishwara. Page 579 2) Strong compulsion of dasatya in my own action. 3) Third intensity of Anandamaya Ishwara first in the Avidya part of all, then in the whole. ...
... perception of identity & penetration is insufficient; the form seems to belong rather to the material of the impersonal Brahman. This view frequently gives way to entire possession, in which Prakriti & Purusha are again united. Utthapana—1½ hours. No defect of anima in Prana, only for last half hour in muscles,—not compelling. A repeated lipi—"John",—pointed to the Epistles of St John... itself. Definitely, it is now known & seen that the Ishwara is that from which the Brahman is born. Existence is the form of the Existent, Brahman is the mould of Parabrahman, & Parabrahman is Para Purusha. Purusha is the last word of the knowledge. Vijnana T³ T³ continues to develop. 80°, 70°, 60° are active, but also 50° & even less, because the subjectivity of things & beings still resists... assimilation of the Mahakali Bhava, which in its stronger movements tends to be the pure Mahakali using Mahasaraswati & not Mahasaraswati informed by Mahakali. It is therefore an imperfection of the Daivi Prakriti. 4 October 1914 तस्मा उ राधः कृणुत प्रशस्तं प्रातर्मंक्षू धियावसुर्जगम्यात् In spite of all the Vijnana is getting into habitual action, not always successfully, but with a frequent ...
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