... world. That is what the Upanishad means when it says "True knowledge consists in knowing That by knowing which all is known." True knowledge is not acquisition of farts. Reasoning upon sense evidence is a secondary process called Avidya. Avidya is not total ignorance, but secondary knowledge, knowledge of the superficial and secondary causes and not of the root-causes. The enlarging of ...
... arrive at the conception and at the knowledge of a divine existence by exceeding the evidence of the senses and piercing beyond the walls of the physical mind. So long as we confine ourselves to sense-evidence and the physical consciousness, we can conceive nothing and know nothing except the material world and its phenomena. But certain faculties in us enable our mentality to arrive at conceptions which ...
... interpretations of its significances doubtful: imagination, speculation, reflection, impartial weighing and reasoning, inference, measurement, testing, a further correction and amplification of sense evidence by Science,—all this apparatus had to be called in to complete the incompleteness. After all that the result still remains a half-certain, half-dubious accumulation of acquired indirect knowledge ...
... to] discover the Truth or embody it; it leaves Truth covered but rendered into mental representations, a verbal and ideative scheme, an abstract algebra of concepts, a theory of the Ignorance. Sense-evidence is its starting point and it never really gets away from that insecure beginning. Its concepts start from Page 256 sense-data and though like a kite it can fly high into an air of ...
... Sri Aurobindo in his book the Life Divine. " The same can be expressed in old formula of the Upanishad, ' All this, indeed, is the Brahman, the Infinite.' But our actual experience based on our sense-evidence and mind is not that of the Omnipresent Reality but of infinite multiplicity and everywhere we perceive disharmony and division and conflict This is due .to the separative action of the Mind which ...
... discuss this point in brief and try to clear away the cobwebs of confusion. True faith is not just a conviction created by intellectual argumentation and rational reasoning based on some sense-evidenced data and factors; nor is it something brought about by a strong and forceful exercise of the will-power; nor is it again a fair-weather 'trust' displayed by our impure heart when it is favoured... so stupid that you listen and you begin to pay attention to yourself and everything is ruined. "You have to begin all over again to infuse into your cells a little wisdom, a little common sense and learn once more not to worry." (MCW, Vol. 3, p. 257) A second nagging question may often confuse the sadhaka's mind, which may prevent him from making an effective surrender to the Divine... "The work itself is at first determined by the best light we cancommand in our ignorance. It is that which we conceive as the thing that should be don e. And whether it be shaped by our sense of duty , by our feeling for our fellow-creatures, by our idea of what is for the good of others or the good of the world or by the direction of one whom we accept as a human Master. wiser than ourselves ...
... turning one's back upon its life-giving light. Such cases are tragic, indeed. Page 50 What these sadhakas should have done was to kick the reasoning mind with its array of sense-evidences into complete silence, and, taking the true psychic attitude, plunge headlong into the Mother's lap, saying, "Mother, make me or mar, I am eternally Thine. I love Thee, I cannot exist without Thee... you are going to settle down to. You can make an offering of this decision in an inner sense, but the Mother will have no hand in an outer sense—(She will, of course, accept and appreciate the inner offering)—in the making or shaping of your decision. The decision will be only yours, though taken in an inner sense of surrender. But, if you write to Her and ask Her to give you either a definite, verbal... have been and am continuing in an increasing degree to offer each of the movements to Her in an inner sense." I know this full well. But, my friend, this is a surrender of the physical being through the mind; and I think this not enough in our Yoga. The surrender must be, not only in an inner sense, but direct by the physical being through an- outer action. This will be an outer action, or even the ...
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