... own mind and not recognised as the thought of another, owing to our egoistic appropriation of whatever comes to us in our subjective experience. This difficulty once surmounted, aprakasha alone will remain to be overcome,—itself due to egoistic limitation of our subjective experience & attention to so much as interests or can be made useful to our own activity; an infinite openness & the ear of the mind... 1 July 1913 The record of June is written elsewhere. 1 The results up to date of the movement in May and in June are,— 1) Finality of the first chatusthaya in all subjective experience. The body is still subject to touches of asamata, to physical disturbance and discomfort and to bodily depression but these remnants of asiddhi are in process of elimination. Subjectively, all... plane is indicated in the lipi. For this transference to be entirely effective, three preliminary conditions are required. (1) The perception of the truth underlying & contained in every subjective experience, thought, thought-suggestion, speculation etc, since all thought proceeds from the vijnana which is satyam & not asatyam. (2) The acceptance of every act of will, effort, impulsion, effectuating ...
... development of the Western thought, two contemporary movements have brought out forcefully the significance of consciousness and subjective experience, namely, Phenomenology and Existentialism. Even though they are still circumscribed within a narrow field of subjective experience, the question is whether there is or there can be a science of supra-physical data. While this search is gaining ground, the... sense, subtle-sense contacts, mind contacts, life contacts, contacts through the subliminal in special states of consciousness existing beyond our ordinary range. It is normally argued that subjective experience or subtle-sense images can easily be deceptive, since we have no recognised method or standards of verification. It is, however, being gradually understood that the validity in any field must ...
... The Nature and Value of Experiences Letters on Yoga - III Chapter III Inner Experience and Outer Life Subjective Experience and the Objective Existence Experiences on the mental and vital and subtle physical planes or thought formations and vital formations are often represented as if they were concrete external happenings; true experiences are in... putting each thing in its place and giving it its true value or absence of value, not carried away by the excitement of the mind or the vital being. What do you mean by true? You have a subjective experience belonging to a higher plane of consciousness; when you descend you come down with it into the material and the whole of existence is seen by you in the terms of that consciousness—just as when... in your own consciousness, subjectively, you see the Divine Page 21 everywhere, all disharmony disappears, sorrow and suffering become impossible for the time at least—that is a subjective experience. It depends on what you mean by subjective and objective. Knowledge and Ignorance are in their nature subjective. But from the personal point of view, the Force of Ignorance may manifest ...
... consciousness, the best or greatest part of us; reality cannot be restricted to a sole field of this narrowness or to the dimensions known within its rigid circle. If it be said that subjective experience or subtle-sense images can easily be deceptive, since we have no recognised method or standard of verification and a too great tendency to admit the extraordinary and miraculous or supernatural... verification are necessary; but the subjective and the supraphysical must have another method of verification than that which we apply successfully to the physical and external objective. Subjective experience cannot be referred to the evidence of the external senses; it has its own standards of seeing and its inner method of verification: so also supraphysical realities by their very nature cannot ...
... surface consciousness, the best or greatest part of us; reality cannot be restricted to a sole field of this narrowness or to the dimensions known within its rigid circle. If it be said that subjective experience or subtle-sense images can easily be deceptive, since we have no recognised method or standard of verification and a too great tendency to admit the extraordinary and miraculous or supernatural... us; but often also they enter into secret communication with earth-existence, obey or embody and are the intermediaries and instruments of the cosmic powers and influences of which we have a subjective experience, or themselves act by their own initiation upon the terrestrial world's life and motives and happenings. It is possible to receive help or guidance or harm or misguidance from these beings; ...
... ever hopeful of materialism's triumph, candidly notes about "subjective experience": "Physiological experimentation has so far been unable to help us." Does the "analysis of language" give us help? Again, Monod confesses that this analysis discloses the subjective experience only after it has been "transformed" and "certainly does not ...
... and contacts through the subliminal in special states of consciousness existing in our ordinary range. It is argued that the entire field of the supra-physical experience is a field of subjective experience or of subtle- sense images, and these can be easily deceptive. In regard to this argument, it may be admitted that there is a too great a tendency to grant credibility to the extraordinary and... appropriate and valid means of verification. But mere liability to error cannot be a reason for shutting out a large and important domain of experience, since error is not a prerogative of the subjective experience alone; error is also an appanage of ordinary instruments of sense-organs and of the mind which relies on the evidence of the sense-organs. Error is also to be found in the domain where objective ...
... she tends to preserve in his subjective experience or to establish; whatever she perceives it to be his pleasure to cease to see, she tends to renounce and abolish. Whatever he consents to in her, she forces on him and is glad of her mastery and his submission but whenever he insists, she is bound eventually to obey. Early found to be true in our subjective experience, this ultimate principle of... call Soul, the other Nature. These are the first double terms from which our Yoga has to start. When we come to look in at our selves instead of out at the world and begin to analyse our subjective experience, we find that there are two parts of our being which can be, to all appearance, entirely separated from each other, one a consciousness which is still and passive and supports, and the other... the mental, vital and physical to the full truth of our spiritual nature. But when we look, not at external mechanical Nature to the exclusion of our personality, but at the inner subjective experience of man the mental being, our nature takes to us a quite different appearance. We may believe intellectually in a purely mechanical view even of our subjective existence, but we cannot act ...
... see, she tends to preserve in his subjective experience or to establish; whatever she perceives it to be his pleasure to cease to see, she tends to renounce & abolish. Whatever he consents to in her, she forces on him & is glad of her mastery & his submission, but whenever he insists, she is bound eventually to obey. Easily found to be true in our subjective experience, this ultimate principle of things... one we call Soul, the other Nature. These are the first double term from which our Yoga has to start. When we come to look in at ourselves instead of out at the world and begin to analyse our subjective experience, we find that there are two parts of our being which can be, Page 194 to all appearance, entirely separated from each other, one a consciousness which is still & passive and supports ...
... Aurobindo's similes refer to subjective experience. They express some inner state, some psychological mood. Rarely does Sri Aurobindo point to some physical act, scene, occurrence, condition, and his similes are not there to enrich the poem. But they are there to make living the subjective experience, by reference to another living vibrant and subjective experience. He has no need to elevate the ...
... a few sentences earlier than the cited passage, has declared of "this marvellous instrument" of "subjective experience": "Physiological experimentation has so far been unable to help us."30 Does "the analysis of language" give us help? Monod tells us that this analysis discloses the subjective experience only after it has been "transformed" and "certainly does not reveal all its operations".³¹ What ...
... which our vyavahara or practical life has to deal & emphasises the unity of all things near & far, subjective & objective. That is the near, the same That is the far. He is near to us in our subjective experience, he removes to a distance in the objective where our mind & senses pursue him until they have to cease or return. In the subjective also, he is not only the unknown, but the known, ourselves ...
... puissant and essential than mind-force, arriving at an essential existence Page 532 other and purer than the mental self-consciousness which is, at present, man's ordinary & common subjective experience of himself, Vedanta finds that Life & Matter are not so much developments of universal Mind, as the subordinate formations and movements,—cooperative with it, although evolved out of it and ...
... elements to be transmitted to the physical form that has to emerge from the human seed; it would be at bottom on the same principle in the objectivity of Matter as that which we find in our subjective experience,—for we see that the subconscient physical carries in it a mental psychological content, impressions of past events, habits, fixed mental and vital formations, fixed forms of character, and ...
... Russell can be. We could never have been contended with the shining ideas and phrases which a Rolland or another takes for the gold coin of Truth. We know well what is the difference between a subjective experience and a dynamic outward-going and realising Force. So although we have faith, (and who ever did anything great in the world without having faith in his mission or the Truth at work behind him ...
... with such visualisation — nowhere the details hanging inconclusive or the totality making a complex blur — is the one best suited to tackle what may be called "inscape", the world within. For, subjective experience truly comes into its own as a reality when it is not only drawn from the innermost harmony of consciousness we are capable of but is also thrown into the outermost form and pattern of vision ...
... verification are necessary; but the subjective and the supraphysical must have another method of verification than that which we apply successfully to the physical and external objective. Subjective experience cannot be referred to the evidence of the external senses; it has its own standards of seeing and its inner method of verification: so also supraphysical realities by their very nature cannot ...
... how far it is absolutely conclusive, solely imperative. The cosmic Illusion is sometimes envisaged—though that is not the accepted position—as something that has the character of an unreal subjective experience; it is then—or may be—a figure of forms and movements that arises in some eternal sleep of things or in a dream-consciousness and is temporarily imposed on a pure and featureless self-aware ...
... One Self sees itself as many, but this multiple existence is subjective; it has a multiplicity of its states of consciousness, but this multiplicity also is subjective; there is a reality of subjective experience of a real Being, but no objective universe. It may be noted, however, that nowhere in the Upanishads is it actually laid down that the threefold status is a condition of illusion or the creation ...
... and aspiration of the race. Religion in fact is not knowledge, but a faith and aspiration; it is justified indeed both by an imprecise intuitive knowledge of large spiritual truths and by the subjective experience of souls that have risen beyond the ordinary life, but in itself it only gives us the hope and faith by which we may be Page 459 induced to aspire to the intimate possession of the ...
... instruments, but the same sovereign instrument is condemned as wholly fallacious and insane when it deals in precisely the same way with another field of perceptions and experiences. When my subjective experience tells him, "I am hungry", he consents; "Of course, you must be since you say so." But let it tell him, "I am full of bliss from an immaterial "; or "By certain higher instruments repeatedly ...
... Brihaspati who affirmed matter was a child & weakling in denial compared with the Buddhists,—could not wholly divest themselves of this characteristic Indian Page 309 realisation that subjective experience is the basis of existence & the objective only an outward term of that existence. But admirable & necessary as was this vast work of intellectual systemisation, subtle, self-grasped & successful ...
... condition in which one lives in a sort of midworld of purely subjective experiences without a firm hold on either external reality or on the highest Reality and without the right use of the subjective experience to create a firm link and then a unification between the highest Reality and the external realisation in life. Work can be of two kinds—the work that is a field of experience used for the ...
... the Mother, and through a right consciousness in this life you must realise her Truth in the physical existence. Your unwillingness to come to the Pranam because that would interrupt some subjective experience is altogether out of place. No experience in formal meditation, not a hundred experiences together can be worth the touch of the Mother in the Pranam. If you had the psychic being in front in ...
... don't think one can say anything. I feel incapable of saying anything, because all the things we say are uninteresting approximations. But when you are in this Truth-Consciousness, is it a "subjective" experience or does Matter itself change its appearance? Yes, everything—the whole world is different! Everything is different. And the experience has convinced me of one thing, which I still feel ...
... think we can say anything. I don't feel capable of saying anything, because all that you can say is uninteresting approximations. But when you are in that Truth-Consciousness, is it a "subjective" experience, or does Matter itself really change in its appearance? Yes, everything—the whole world is different! Everything is different. And the experience has convinced me of one thing, which I ...
... sadhaka's consciousness in the early part of his sadhana. And in spiritual matters it is not the mental speculative knowledge which can be of much help. What is essential is to have the direct subjective experience of the Truth. Otherwise, without having this intimate experience to support him, if a sadhaka tries to shape his daily conduct in his dealings with life and its various possible situations ...
... the physical plane. We could never have been content with shining ideas and phrases which a Rolland or another takes for gold coin of Truth. We know well what is the difference between a subjective experience and dynamic outward going and realising force. So although we have faith (and who ever did anything great in the world without having faith in his mission or the Truth at work behind him ...
... emotion solely or with both together and to leave works for the final movement of the Yoga. But there is then this disadvantage that we may tend to live too exclusively within, subtilised in subjective experience, shut off in our isolated inner parts; there we may get incrusted in our spiritual seclusion and find it difficult later on to pour ourselves triumphantly outwards and apply to life our gains ...
... It will be an art of subjective self-expression in which the higher ranges and deeper truths of man's consciousness will find rhythmical expression. It will bring into art-forms authentic subjective experience of levels of being beyond mind. And even when it deals with life and Nature and the material world, it will bring into play an intuitive or an inspired vision, the sight which will transform ...
... the sea of philosophic doubt and safe landing on the shores of Faith. As Sri Aurobindo wrote to one of his disciples forty years ago: We know well what is the difference between a subjective experience and a dynamic outward-going and realising Force. So although we have faith, (and who ever did anything great in the world without having faith in his mission or the Truth at work behind him ...
... Russell can be. We could never have been contented with the shining ideas and phrases which a Rolland or another takes for gold coin of Truth. We know well what is the difference between a subjective experience and a dynamic outward-going and realising Force. So although we have faith—and who ever did anything great in the world without having faith in his mission or the Truth at work behind him?—we ...
... condition in which one lives in a sort of mid-world of purely subjective experiences without a firm hold on either external reality or on the highest Reality and without the right use of the subjective experience to create a firm link and then a unification between the highest Reality and the external realisation in life. Work can be of two kinds - the work that is a field of experience used for ...
... us; but often also they enter into secret communication with earth-existence, obey or embody and are the intermediaries and instruments of the cosmic powers and influences of which we have a subjective experience, or themselves act by their own initiation upon the terrestrial world’s life and motives and happenings. It is possible to receive help or guidance or harm or misguidance from these beings; ...
... integral knowledge; but it cannot be got by that way of imaginative fancies. If it is on one side an objective knowledge, on the other it depends largely Page 40 on personal and subjective experience, and here there is much chance of invention, distortion or false building. To reach the truth of these things, your experiencing consciousness must be pure and limpid, free from any mental ...
... indeed be part of an integral knowledge; but it cannot be got by that way of imaginative fancies. If it is on one side an objective knowledge, on the other it depends largely on personal and subjective experience, and here there is much chance of invention, distortion or false building. To reach the truth of these things, your experiencing consciousness must be pure and limpid, free from any mental ...
... result: the world as you see it is an illusion. Now what is the truth behind this? People who have sought spiritual knowledge tell you, "We have experienced it", but of course it is a purely subjective experience; there are as yet no grounds on which one can say absolutely that the experience is Page 239 beyond question for everybody. Everyone's experience is beyond question for him. And ...
... it a living truth; intense And ever living, that were else, not there. How far is it correct to say that Beauty has no objective existence in itself and that it consists only of the subjective experience of the observer? All things are creations of the Universal Consciousness, Beauty also. The "experience" of the individual is his response or his awakening to the beauty which the Universal ...
... coherent record established in the dream form, of speech, & communication with others on the plane of the Imagination, in the kalpanamayi prakriti of which are the heavens & hells of subjective Page 102 experience objectivised in sensation (to the sukshma indriyas) but not in annam. 24 July 1912 A day of reaction in the body, suspension of health in the stomach, activity of bhautic tejas ...
... ] can be attained even in full activity. Trance is not essential—it can be used, but by itself it cannot lead to the change of consciousness which is our object, for it gives only an inner subjective experience which need not make any difference in the outer consciousness. There are plenty of instances of sadhaks who have fine experiences in trance but the outer being remains as it was. It is necessary ...
... the sake of the experience—or is obliged by some life-stress to permit it,—and there is a self of life which allows itself to be carried along in the movement of Nature. Here, then, in our subjective experience, we have a Page 545 field of the action of consciousness in which three movements of cognition can meet together, a certain kind of knowledge by identity, a knowledge by direct contact ...
... cause may very well be only circumstance. Thus the mind has over and above its direct self-consciousness a more or less indirect mutable self-experience which it divides into two parts, its subjective experience of the ever-modified mental states of its personality and its objective experience of the ever-changing environment which seems partly or wholly to cause and is yet at the same time itself affected ...
... truth of the mental, vital and physical to the full truth of our spiritual nature. But when we look, not at external mechanical Nature to the exclusion of our personality, but at the inner subjective experience of man the mental being, our nature takes to us a quite different appearance. We may believe intellectually in a purely mechanical view even of our subjective existence, but we cannot act upon ...
... Spirit is infinite, only the timeless, spaceless, immutable, immobile Self in its repose is absolutely real; and if we follow and are governed in our endeavour by this conception, that is the subjective experience at which we shall arrive, all else seeming to us false or only relatively true. But if we start from the larger conception, a completer truth and a wider experience open to us. We perceive that ...
... ranges are there already in action and known to a subliminal self in us, and much even of our surface consciousness is directly projected from them and without our knowing it influences our subjective experience of things. There is a range of independent vital or pranic experiences behind, subliminal to and other than the surface action of the vitalised physical consciousness. And when this opens itself ...
... from himself. The joint centre, among other important things, is evident in a letter which Professor Iyengar cites. "We", affirms Sri Aurobindo, "know well what is the difference between a subjective experience and a dynamic outgoing and realising Force. So, although we have Faith— and whoever did anything without faith in his mission or the Truth at work behind him?—we do not found ourselves on ...
... Russell can be. We could never have been contented with the shining ideas and phrases which a Rolland or another takes for gold coin of Truth. We know well what is the difference between a subjective experience and a dynamic outward-going and realising Force. So although we have faith, (and who ever did anything great in the world without having faith in his mission or the Truth at work behind ...
... the top and descends for perfect proof to the bottom. You are not scientists, you are sadhaks. Therefore, when you speak of knowledge you must understand the process; you realise a thing by subjective experience, Bhava, then, think about it and formulate your experience in Artha and Vak, the combination which forms thought; you verify or test your experience by physical or objective experience. For ...
... and to the three, or at most four, dimensions.... It is one and the same Power that changes the interrelations within one and the same element; to put things simply, the Power that gives the subjective experience AND the objective realization is the same; it is only a matter of a greater or lesser totality of experience, as it were. And if the experience were total it would be the experience of the Supreme ...
... in the first place, one may ask? "Elucidating" (T.S. Eliot's phrase) spiritual or mystical poetry is clearly not an easy task. True, all aesthetic judgment remains finally a matter of subjective experience. And trying to read future or futuristic poetry against the grain of current or conventional aesthetic standards and canonical practice is particularly fraught with risk. Old habits, ...
... in München, but beyond it to the Germanenorden in Regensburg …” 45 Occult organisations are prone to splits and schisms. The reason seems to be that perception of the occult reality is a subjective experience – and who is to say who has the highest or the most powerful subjective experiences among the decision makers of the organisation? In autumn 1916 the Germanenorden broke up into two separate ...
... Russell can be. We could never have been contented with the shining ideas and phrases which a Rolland or another takes for gold coin of Truth. We know well what is the difference between a subjective experience and a dynamic outward-going and realising Force. So although we have faith, (and who ever did anything great in the world without having faith in his mission or the Truth at work behind him ...
... Russell can be. We could never have been contented with the shining ideas and phrases which a Rolland or another takes for gold coin of Truth. We know well what is the difference between a subjective experience and a dynamic outward-going and realising Force. So although we have faith (and who ever did anything great in the world without having faith in his mission or the Truth at work behind him?) ...
... poetry of tomorrow, as the Mother once said — with world literature or stress its significance for the future man. The poem no doubt demands a discipline of its own, a capacity for subjective experience and the Mysteries, and the symbolic imagination. This capacity the modem mind has more or less lost, else looks upon the loss itself as progress. This explains in a large measure the lack ...
... actions, when one gets rid of the sense of the ego as doer. 25 Page 346 When we come to look in at our selves instead of out at the world and begin to analyse our subjective experience, we find that there are two parts of our being which can be, to all appearance, entirely separated from each other, one a consciousness which is still and passive and supports, and the ...
... Explaining these two principles of existence in terms of yogic experience, Sri Aurobindo states: When we come to look in at our selves instead of out at the world and begin to analyze our subjective experience, we find that there are two parts of our being which can be, to all appearance, entirely separated from each other, one a consciousness which is still and passive and supports, and the other ...
... but often also they enter into secret communication with earth-existence, obey or embody and are the intermediaries and instruments of the cosmic powers and influences of which we have a subjective experience, or themselves act by their own initiation upon the terrestrial world's life and motives and happenings. It is possible to receive help or guidance or harm or misguidance from these brings; ...
... scientists and doctors know nothing of it, since they cannot either measure, quantify or scan it. As the renowned English physicist Eddington admitted: "Any attempt to scientifically measure a subjective experience is like trying to find the square root of a sonnet." The deepest mystery known to mankind is that of all-inclusive, all-overpowering and inexpressible Divine Love. An all-shattering ...
... Russell can be. We could never have been contented with the shining ideas and phrases which a Rolland or another takes for gold coin of Truth. We know well what is the difference between a subjective experience and a dynamic outward-going and realising Force. So although we have faith,—and who ever did anything great in the world without having faith in his Page 354 mission or the Truth ...
... s or subtle-sense images can easily be deceptive, since we have no recognized method or standard of verification. But the counter-argument is that error is not the prerogative of the inner subjective experience alone; it is also a part of the knowledge that can be gained by physical senses, and even of the objective methods and standards. And just as in the physical domain, methods of scrutinizing ...
... convince the human mind that there is no such thing as the supra-physical, and that all that can be considered to be supra-physical is nothing else than an epiphenomenon of the physical. Even subjective experience which can be regarded as supra-physical is sought to be shown to be a twitch of the physical. But the human quest refuses to be permanently tied up to the physical and to the sensuous. The data ...
... verification are necessary; but the subjective and the supraphysical must have another method of verification than that which we apply successfully to the physical and external objective. Subjective experience cannot be referred to the evidence of the external senses; it has its own standards of seeing and its inner method of verification; so also supraphysical realities by their very nature cannot ...
... the Mother and myself have had one side of the mind as positive and as insistent on practical results and more so than any Russell can be.... We know well what is the difference between a subjective experience and a dynamic outward-going and realising Force. So although we have faith, (and who ever did anything great in the world without having faith in his mission or the Truth at work behind him ...
... but mangalam. 2) The yoga as laid down cannot fail to be fulfilled. 3) Every detail of the Yoga is arranged by Srikrishna. 4) All subjective experiences are true, only they must be rightly understood. Page 1287 5) All objective experiences are necessary for the lila. Jnanam - Rules for Knowledge 1) Everything thought is satyam—anritam is only misplacement in time[,] place ...
... knowledge is opposed by spiritual knowledge which is based on subjective experiences which are not verifiable by objective tests. Physical life suffers from the experience of dualities like heat and cold, hunger and thirst, pain and pleasure, attractions and repulsions etc. which are so true to ordinary human consciousness but there is the subjective way of evading or escaping them by complete detachment... tenet has not been adequately matched by the other tenet. Which is ; Verily All this is Brahman—One and the Many, this is the starting point of all our philosophical disputes. We lose sight of the experience and realisation of the ancient sages that the One has become Many and the Many are One. When actual realisation comes we see that the One divine in All. All are the Divine—and there is nothing... the Self." (Life Divine—Reality omnipresent). It is the mind in ignorance that makes division in the indivisible and sets up rigid dogmas like if it is One, it cannot be Many. But spiritual experience shows that both are true. There is nothing incompatible in the One becoming Many. At the core of everything is the One-the multiplicity, diversity are on the surface of Page 462 ...
... they were greatly spread out. And yet, the yogic knowledge developed in a more ancient time was revisited and reconfirmed in subsequent periods. Thus, the yogic knowledge was not limited to subjective experiences of a few mystics, but it was being subjected to processes of exchange and tests, and affirmations of the objectivity of knowledge were sought to be established again and again by pursuit of... it is a part of the demonstration that yogic experiences are not matters of sporadic or accidental occurrence, but, as in any other science, so in the science of yoga, the same experiences can be produced by the employment of the same methods, and therefore, by repetition and by verification, limitations of the experiences and the limitations of the methods can be constantly tested, modified and brought... experienced by us comes within the realm of experiences which, in turn, by means of constant repetition, modification, and enlargement and subtlisation are stabilized in those states of realizations where objective knowledge of the noumenal reality or realities is possessed indubitably. In such an exposition, repetitions of the affirmations of yogic experiences and realizations are indispensable, and it ...
... Veda, but also those forefathers like Angirasas, Ribhus and others whose yogic achievements have been variously described; Page 64 (3) This shastra is not only a record of the subjective experiences of the composers or others, but owing to the fact that the symbols and figures which have been used by these Rishis are fixed and shared by the composers and their disciples, the objective... but which is a dynamic force by which what is held in belief is irresistibly worked out so as to be transformed into knowledge, into living experience and realization. When a prayer expresses the will and aspiration of the seeker to come into a living experience of the touch with the divine will, one enters into the yoga of realization. One begins to understand that the divine will is universal will... Life (nervous being) World of various becoming (Bhuvar) 7. Matter The material world (Bhur) According to the Vedic sages, we live in physical consciousness, and we experience only this physical world of the Earth-Mother, and we are aware only of mortal Page 57 existence (martyam). It is by profound psychological methods that we can transcend the limitations ...
... a brilliant mind power, a limpid life-force and an unclouded subtle-physical sense of things. It is in this subliminal realm of our interior existence, the realm of subtle subjective supraphysical experiences and of dreams and visions and heavenly intimations, a veritable world of wonderful illuminations, that our mind and vital being retire when they withdraw by inward-drawn concentration... sooner than I contemplate for a moment to speak of the visions and experiences there, the mind immediately shoots upwards and no reporting becomes any more possible!' "Oh, innumerable are the occasions when the Thakur sought to exercise the utmost control over himself so that he could report to us about the types of experiences that one has when the mind transcends the throat-centre but each... very regions in full consciousness, with the delight of communion with the highest regions without losing consciousness for that and returning with a zero instead of an experience." (The Mother, Bulletin, Vol. XIV, No. 3, pp. 43-45) Yes, they [all the states of higher realisation] can be attained even in full activity. Trance is not essential. ...
... March 27, 1961 ( Mother brings along a note she had written the same morning concerning a meditation with X, the tantric 'guru': ) 'The extreme subjectivity of experiences is very disconcerting. 'Yesterday, while waiting for X, I was as usual in communion with the Supreme in his aspect of Love. Suddenly I felt X arriving and spontaneously, like a Veda, a... suddenly confronted me with a terrible problem: 'Is it impossible to live a truth in material consciousness? Is it really impossible? An absolute, I mean an absolute truth—not something entirely subjective and relative, each one living his own truth in his own manner. Will one person always be like this and the other like that and the third like something else? So that only by putting all the pieces... situation is on another plane, so let's wait. Perhaps... probably it will clear up. ( silence ) Page 145 I probably needed the experience.... You remember that type of detachment I spoke of when I had that experience—when the BODY had that experience of January 24, 1961 —well, it has increased to such an extent that it now applies to anything and everything linked with action on earth. ...
... ian symbols and that symbol making with him is not a deliberate indulgence for picturesqueness. And yet intellectual critics (p.794) seek for verifiable proofs for such subjective experiences! Such uncommon visions and experiences expressed in an uncommon language or uncommon images is one of the causes of a general failure of appreciation of Savitri. Yet a reader with some mystical aptitude and... truth or inward vision or experience of things, so inward, so subtle, so little belonging to the domain of intellectual abstraction and precision that it cannot be brought out except through symbolic images,— the more these images have a living truth of their own which corresponds intimately to the living experience they symbolise, suggest the vibration of the experience itself, the greater becomes... is often very far from what the general human mind sees and experiences." 2 From innumerable writings of Sri Aurobindo on art and poetry we may infer the following characteristics of the Aurobindonian symbolic images, specially in Savitri: A symbol is some living truth, essential and fundamental, which the poet sees or experiences, and we have been told by the poet that Savitri is a record ...
... curtained and can be unveiled. This attempt necessitates in practice our acceptance of all subjective experiences as realities, not hallucinations,—as much realities as our experience, which is after all itself subjective, of life & death, of hunger & thirst, of wind & sun & rain. All experience, called by us subjective or called by us objective, corresponds in this view to some reality whether of this world... disintegration; sleep is a mass of dreams, sometimes half lit by fugitive and incoherent perceptions, sometimes shut up in a dark shell of bodily unconsciousness. Neither in his bodily nor in his subjective being is a man ever at rest while he lives in this body; what he calls rest is only a change of occupation or a shifting of the action from the waking to the subliminal sleep-consciousness which... the mind and body, if the higher existence beyond the mutability of the world is that of the Akshara Brahman, calm, still, unmoving, indifferent, at peace and the soul-state through which we move subjectively to freedom is that of the Akshara Purusha who sits above all this flux & reflux of world-energy at its work, careless of it & untouched by it, udásínavad ásínah, yet is not that the last goal nor ...
... knowledge the sole entirely reliable knowledge, the value of spiritual experiences is very doubtful since they are subjective and not objective. Critique: Apart from the general truth that all knowledge and experience, without any exception, - even of the so-called objective external physical things, - is at bottom subjective, we may ask if Science itself, at the end of its victorious analysis... proceeds by subjective experiment and bases all its findings on experience; mental intuitions are admitted only as a first step and are not considered as realisation - they must be 14.A. d'Abro, The Rise of the New Physics, pp. 9-10. 15. Bulletin of Sri Aurobindo International Centre of Education. Page 68 confirmed by being translated into and justified by experience." 16... reason to test the data of spiritual 26.Sri Aurobindo, The Life Divine, p. 650. 27.Prof. Robert Lenoble. Page 72 experience and decide whether those things exist or not or what is their law and nature." 28 Subjective experiences and supraphysical realities must, by their very nature, be investigated and verified by other than the physical or sense mind, by a method of ...
... constitute non-existence. If it is asked how we know that there is the Purusha or Knower in the leaf, clod or stone,—the Vedantin answers that, apart from the perceptions of the Seer & the subjective & objective experiences by which the validity of the perceptions is firmly established in the reason, the very fact that the Knower emerges in matter shows that He must have been there all the time. And if He... only expressed in their ancient language general conclusions of psychological experience, which are still easily accessible & familiar, nothing would be gained by any minute emphasis on the wording of our Vedantic texts. But these great writings are not the record of ideas; they are a record of experiences; and those experiences, psychological and spiritual, are as remote from the superficial psychology... simple, natural & inevitable. This survival of all experience in a mighty & lasting record, is not confined to such impressions as are conveyed to the brain through the senses, but extends to all that can in any way come to the mind,—to distant events, to past states of existence & old occurrences in which our present selves had no part, to the experiences garnered in dream & in dreamless sleep, to the ...
... experiential method of truth finding, a fixed psychological theory and discipline, a system in which observation & comparison of subjective experiences forms the basis of fixed & verifiable psychological truth, just as nowadays in Europe observation & comparison of objective experiences forms the basis of fixed and verifiable physical truth. The difference between the speculative method and the experiential... propositions but as observable and verifiable facts of experience, are to be found in the Upanishads already enounced in more ancient formulae and in a slightly different language. The question arises, when did they originate? If they are facts, when were they first discovered? If they are hallucinations, when were the methods of subjective experiment which result so persistently in these hallucinations... vigorous if sometimes fanciful system of images to express an elaborate practical psychology and self-observation in which what we moderns regard as abstract experiences & ideas were rather perceived with the vividness of physical experiences & images & so expressed in the picturesque terms of a great primitive philosophy. Their outward sacrifice & ritual I suppose to have been partly the symbols & ...
... expression is beautifully figured in Canto I of Book II where the silence of the Eternal sees its own Universal Power building up the whole cosmos with all its innumberable elements including all subjective experiences which fall into "a single plan" and become "the thousandfold expression of the One", (p. 96) Swetashwatara speaks of this as "the One fashions one seed in many ways." That Savitri touches... entirely with an objective story is not possible, for, the rationalism with which the modern age began Page 91 has been pushing man more and more towards a greater and greater subjective trend. Sometimes it is said that "man and man's purpose in the world" is the theme for all epics. This may be accepted if a progressive evolution of man and of his purpose also is admitted... a realm of experience that is not known to the common man and it is therefore likely that it may not meet with general appreciation or understanding at first. The creator of Savitri knew this very well and so he wrote: "Savitri is a record of a seeing, of an experience, which is not of the common kind, and it is often very far from what the general human mind sees or experiences." But even ...
... expression is beautifully figured in Canto I of Book II where the silence of the Eternal sees its own Universal Power building up the whole cosmos with all its innumerable elements including all subjective experiences which fall into "a single plan" and become "the thousand-fold expression of the One", (p. 88) Swetāśvatara speaks of this as "the One fashions one seed in many ways". {Sweta, VI, 12.) That... after Milton an epic dealing entirely with an objective story is not possible, for, the rationalism with which the modem age began has been pushing man more and more towards a greater and greater subjective trend. Sometimes it is said that "man and man's purpose in the world" is the theme for all epics. This may be accepted if a progressive evolution of man and of his purpose also is admitted. Man... with a realm of experience that is not known to the common man and it is therefore likely that it may not meet with general appreciation or understanding at first. The creator of Sāvitrī knew this very well and so he wrote: "Sāvitrī is a record of a seeing, of an experience, which is not of the common kind, and it is often very far from what the general human mind sees or experiences". But even the ...
... one at that. Our subjective spiritual experiences belong to a domain of happenings as real as - and in a true sense much more real than -the field of outward physical events. Simply because this realm of 43. Katha Vpanishad, II. 3.12. 44. Mandukya Upanishad, 7. 45. Ibid., 12 Page 158 spiritual reality is beyond the reach of man's normal experience and the grasp of... What Sri Aurobindo calls 'taking mental possession of the experience'... is done, so to say, almost automatically; unfortunately, the best part of the experience escapes always. To keep it intact, one must remain in the state where the experience is not mentalised... But if you want to transform life, if you want the spiritual experience to have an effect on the mind and the vital and the body, upon... needs seize everything, all inner experiences, and begin to formulate them. If, besides, they have a power of expression, they try to arrange them in words and phrases. But when you have lived these experiences and when you have perceived this fall, this descending line between experience and expression, you see at each step the profound reality of the experience receding, fading away into the background ...
... more than one Page 140 individual and most eminently when more than five hundred individuals could see the risen Jesus "at the same time", there could not be a purely subjective inner experience, however true in its own field. We have before us a phenomenon "out there" of a supernatural order but projected into our space-time world on a few special occasions. Yes, were... level as the appearance to the others, even if it is the last. This differs from Luke's evaluation of the experience granted to Paul; for in Acts Luke distinguishes sharply between Jesus' appearances 'to the apostles whom he had chosen' (1:2) during forty days before his ascension and the experience of Saul [=Paul by his Jewish name] on the road to Damascus which took place considerably later." ... of individuals, beginning with Peter and ending with himself. At this point Paul's witness is somewhat astonishing. He maintains that his vision of the Risen Lord... was precisely the same type of experience, and therefore gave him the same apostolic authority, as that of the early apostles (1 Corinthians 9:1; Galatians l:llff.). Moreover, he goes on to argue in the remainder of the chapter that the ...
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