... Purushottama, and the supreme Nature, Para Prakriti, are identified: they are put as two ways of looking at one and the same reality. For when Krishna declares, I am the birth of the world and its dissolution, it is evident that it is this Para Prakriti, supreme Nature, of his being which is both these things. The Spirit is the supreme Being in his infinite consciousness and the supreme Nature is the infinity... what is initially meant by the supreme Nature. The supreme Nature, parā prakṛtiḥ , is then the infinite time less conscious power of the self-existent Being out of which all existences in the cosmos are manifested and come out of timelessness into Time. But in order to provide a spiritual basis for this manifold universal becoming in the cosmos the supreme Nature formulates itself as the Jiva.... multiplicity of the one Purusha. We must be careful not to make the mistake of thinking that this supreme Nature is identical with the Jiva manifested in Time in the sense that there is nothing else or that it is only nature of becoming and not at all nature of being: that could not be the supreme nature of the Spirit. Even in Time it is something more; for otherwise the only truth of it in the cosmos ...
... rest, equilibrium, inactivity, nivritti. Finally, for activity, for pravritti, the Para Prakriti becomes the multiple spiritual personality, the Jiva. But the intrinsic activity of this supreme Page 278 Nature is always a spiritual, a divine working. It is force of the supreme divine Nature, it is the conscious will of the being of the Supreme that throws itself out in various essential and... double key escape from the lower egoistic personality and grow into the purity of our true spiritual person. Then are we no longer the bound and ignorant ego in the lower, but the free Jiva in the supreme Nature. Then we no longer live in the Page 283 knowledge of the one immutable and impersonal self and this mutable multiple Nature as two opposite entities, but rise to the very embrace of... the Gita, is my self; the others seize only motives and aspects in Nature, but he the very self-being and all-being of the Purushottama with which he is in union. His is the divine birth in the supreme Nature, integral in being, completed in will, absolute in love, perfected in knowledge. In him the Jiva's cosmic existence is justified because it has exceeded itself and so found its own whole and highest ...
... higher level it becomes apparent in the spiritual mind's call for peace and divine ecstasy. This trend is founded in the truth of the being; for Ananda is the very essence of the Brahman, it is the supreme nature of the omnipresent Reality. The supermind itself in the descending degrees of the manifestation emerges from the Ananda and in the evolutionary ascent merges into the Ananda. It is not, indeed... self; but, since his highest self would be one with the being of the Ishwara, a natural divine government of his self-expression by the Ishwara, by his highest self, and by the Supernature, his own supreme nature, would automatically bring into the knowledge, the life, the action a large and unbound but perfect order. The obedience of his individual nature to the Ishwara and the Supernature would be a natural... the Soul and Nature which afflicts the Ignorance, would be entirely removed; for the nature would be the outflowing of the self-force of the Person and the Person would be the outflowing of the supreme Nature, the supramental power of being of the Ishwara. It is this supreme truth of his being, an infinitely harmonic principle, that would create the order of his spiritual freedom, an authentic, automatic ...
... Existence that sustains the cosmos, the Cosmic Self that upholds all beings, but It is too the self of each individual: the soul or psychic entity is an eternal portion of the Ishwara; it is his supreme Nature or Consciousness-Force that has become the living being in a world of living beings. The Brahman alone is, and because of It all are, for all are the Brahman; this Reality is the reality of everything... assumes, manifests or develops, there is a corresponding status of the Spirit. In its supreme status the Spirit is the supreme Conscious Being, Purushottama, and the Consciousness-Force is his supreme Nature, Para-Prakriti. In each status of the gradations of Nature, the Spirit takes a poise of its being proper to that gradation; in Mind-Nature it becomes the mental being, Page 365 in ... her, through the Divine Shakti, the Consciousness-Force of the Spirit that it has to be done; our surrender must be to the Divine Being through the Divine Mother: for it is towards or into the supreme Nature that our ascension has to take place and it can only be done by the supramental Shakti taking up our mentality and transforming it into her supramentality. Thus we see that there is no contradiction ...
... the gods of mind and life and body conquer and affirm themselves, and in whom alone they are great. Uma is the supreme Nature from whom the whole cosmic action takes its birth; she is the pure summit and highest power of the One who here shines out in many forms. From this supreme Nature which is also the supreme Consciousness the gods must learn their own truth; they must proceed by reflecting it ...
... and on whose unalterable eternity all the rest, all that moves and evolves, is founded, akṣaraṁ paramam . By adhyātma it means svabhāva , the spiritual way and law of being of the soul in the supreme Nature. Karma, it says, is the name given to the creative impulse and energy, visargaḥ , which looses out things from this first essential self-becoming, this Swabhava, and effects, creates, works out... action of his higher spiritual Shakti. He displays the divine Being, Consciousness, Will or Power, yayedaṁ dhāryate jagat : that is the Para Prakriti. The self-awareness of the Spirit in this supreme Nature perceives in the light of self-knowledge the dynamic idea, the authentic truth of whatever he separates in his own being and expresses it in the Swabhava, the spiritual nature of the Jiva. The ...
... subjective apparent Nature which manifests all these minds, lives and bodies. The supreme Nature, Para Prakriti, concealed behind it is the very nature of the Divine—a supreme Consciousness-Force which manifests the multiple Divine as the Many. These Many are in themselves eternal selves of the Supreme in his supreme Nature, Para Prakriti. Here in relation to this world they appear as the Jivatmas supporting ...
... portion and power and soul-becoming of the Divine, aṁśa sanātana , the Jiva released and uplifted by the passing away of ignorance and established in the light and freedom of his own true and supreme nature which is one with that of the Eternal. It is this central spiritual being in us who thus enters into a perfect and closely real relation of delight and union with the origin and continent and governing... individuality of which the ego is only a misleading shadow and projection in the ignorance has or is a truth that persists beyond the ignorance; there is something of us that dwells for ever in the supreme nature of the Purushottama, nivasiṣyasi mayi . This is the profound comprehensiveness of the teaching of the Gita that while it recognises the truth of the universalised impersonality into which ...
... subjective apparent Nature which manifests all these minds, lives and bodies. The supreme Nature, parā prakṛti , concealed behind it is the very nature of the Divine—a supreme Consciousness-Force which manifests the multiple Divine as the Many. These Many are in themselves eternal selves of the Supreme in his supreme Nature, parā prakṛti . Here in relation to this world they appear as the Jivatmas supporting ...
... its inborn powers. For to follow out the living inmost truth of this soul in our present nature will help us eventually to arrive at the immortal truth of the same soul in the now superconscious supreme nature. There we can live in oneness with God and our true self and all beings and, perfected, become a faultless instrument of divine action in the freedom of the immortal Dharma. Page 525 ...
... This is the Truth of him in which all is reconciled; a harmony of simultaneous and interdependent truths start from and amount to the one that is real. It is the truth of a supreme Soul of whose supreme nature the world is a derivation and an inferior figure of that Infinite; of the Ancient of Days who for ever presides over the long evolutions of Time; of the original Godhead of whom Gods and men and ...
... Krishna and the divine Lord of the worlds, and giving their due weight to such passages as that in the ninth chapter, "Deluded minds despise me lodged in the human body because they know not my supreme nature of being, Lord of all existences"; and we have to read in the light of these ideas this passage we find before us and its declaration that by the knowledge of his divine birth and divine works ...
... austerity of the personal will, tapasyā, has ordinarily to be traversed before a more decisive stage can be reached in which a state of self-giving of all the being to the Supreme Being and the Supreme Nature can become total and absolute. There has to be a preliminary stage of seeking and effort with a central offering or self-giving of the heart and soul and mind to the Highest and a later mediate ...
... the goal dictated by its truth-nature. Your ordinary consciousness is very much mixed up with unconsciousness—it fumbles, strains and is thwarted, while by unity with the Supreme you share the Supreme Nature and get the full knowledge whenever you turn to observe any object and identify yourself with it. Of course, this does not necessarily Page 167 amount to embracing all the contents ...
... O marvellous Agni Page 714 or O Supreme Agni; for adbhuta means that which stands out from other things, is different from them, superior or wonderful. This is the marvellous or supreme nature of Agni that by will in action he becomes in us the fullness & force of discernment in knowledge. We have here two capital terms of the Veda, kratu and daksha. Kratu has several shades of significance ...
... unlike Truth and Good, very clearly results of the Ignorance and cannot exist where there is no Ignorance: they can have no self-existence in the Divine Being, they cannot be native elements of the Supreme Nature. If, then, the limited Knowledge which is the nature of Ignorance renounces its limitations, if Ignorance disappears into Knowledge, evil and falsehood can no longer endure: for both are fruits ...
... manifest this Infinite in the beings and personalities and ideas and forms and forces of the universe and there is then present to us the divine Page 759 Mahashakti, original Power, supreme Nature, holding in herself infinite existence and creating the wonders of the cosmos. The mind grows conscious of this illimitable ocean of Shakti or else of her presence high above the mind and pouring ...
... into a divine quality and spiritual power of world-experience fills the supreme calm with the supreme kinetic bliss of knowledge, power, joy and mastery. A divine unity of supreme spirit and its supreme nature is the integral liberation. Nature, because she is a power of spirit, is essentially qualitative in her action. One may almost say that Nature is only the power in being and the development ...
... centre pre-exists, the centre of an eternal harmony and order. It is when he ascends above mind and life to the gnosis that the Purusha becomes the master of his own nature because subject only to supreme Nature. For there force or will is the exact counterpart, the perfect dynamis of the divine knowledge. And that knowledge is not merely the eye of the Witness, it is the immanent and compelling gaze of ...
... Pondicherry, was something completely different from and more than that old, frail, stooped body by which all were mesmerized. She was the Universal Mother, ‘the divine Mahashakti, original Power, supreme Nature, holding in herself infinite existence and creating the wonders of the cosmos,’ 3 as Sri Aurobindo wrote. Of herself, she said: ‘The central Consciousness, here, in the material world, is the ...
... thing or person is not the same as knowledge of the thing or of the person through identifying with the Supreme Reality. She says: Page 77 ".. .by unity with the Supreme you share the Supreme Nature and get the full knowledge whenever you turn to observe any object and identify yourself with it... which is certainly more than what is called in yogic parlance knowledge by identity. For, the ...
... inborn powers. For to follow out the living inmost truth of this soul in our present nature will help us eventually to arrive at the immortal truth of the same soul in the now super- conscious supreme nature. There we can live in oneness with God and our true self and all beings and, perfected, become a faultless instrument of divine action in the freedom of the immortal Dharma."¹ ____________ ...
... a divine quality and spiritual power of world experience fills the supreme calm with the supreme kinetic bliss of knowledge, power, joy and mastery. A divine unity of the supreme spirit and its supreme nature, which can be termed as a state of integral liberation, becomes the true foundation of farther consequences which constitute the six-fold perfection. The first element of perfection is that ...
... nervous and physical parts; but once received it is a great and sure and saving way, because it is identical with the true truth of man's being and it is the authentic movement of his inmost and supreme nature. "But the change is a very great one, an enormous transformation, and it cannot be done without an entire turning and conversion of your whole being and nature. There will be needed a complete ...
... Synthesis of Yoga, p. 417. 2 The Life Divine, pp. 452-53. 3 Ibid., p. 416. 4 Mu ṇdaka Upanisad, II. 1.2. 5 6 Ibid., II.2.10. Page 112 supreme Nature, Parā Prakṛti. It is that Light of which the Vedic mystics got a glimpse, and it is the opposite of the intervening darkness of the Christian mystics, for the supermind is all light and no ...
... because of this ignorant relapse brought about by the dynamic play that the mental Purusha is so ready to condemn all action and dynamism. To its judgment, all dynamism must be foreign to the supreme nature of the Absolute whose only true and whole being must be a status silent and immutable, featureless and quiescent. Thus cancelling the dynamis of Brahman, the Mind goes on to assert that this ...
... sovereign Fulfilment, a mighty Enjoyment (urjam prthivya bhaktvaya) of earth, upon earth. The Rishi speaks of how the ignorant dark material nature is raised, transmuted step by step into the supreme nature and unified with the Supreme Reality, Brahman. The agents, the powers that help and operate the process are the high Gods who belong to the Super-nature, God's own pure nature. The principal Gods ...
... , the Divine himself formed secretly or framed in matter. It is that which comes in contact with the human mental and the human vital and the human body, and succeeds in remoulding them in the Supreme Nature. Of course, there was always in the ancient days also, in some disciplines or others, an aspiration, an urge to immortalise the body, but the means they adopted, the instruments they chose ...
... where Love and Life and Light are fused to gether Page 274 into one single absolute reality. When it expresses itself, that is to say, when it makes its presence felt as such in its supreme nature, it seems almost like indifference, so calm and tranquil and poised it is, wide and vast and far and away, unlike anything human. Indeed human consciousness would view it almost as heartlessness ...
... , the Divine himself formed secretly or framed in matter. It is that which comes in contact with the human mental and the human vital and the human body, and succeeds in remoulding them in the Supreme Nature. Of course, there was always in the ancient days also, in some disciplines or others, an aspiration, an urge to immortalise the body, but the means they adopted, the instruments they chose for ...
... Consciousness-Force, and representing at once His still, unthinkable transcendence and His infinite, creative dynamism. The Divine appears to him as the Divine Mother, the supreme Purusa as the supreme Nature or parā prakrti. He understands more and more as he advances on the path why Sri Râmakrishna remained from the very beginning of his spiritual life to the end of his earthly days such a docile ...
... and by transcendence of our subjection to the three gunas constituent of that nature. It has been completed and its limitations exceeded by a large revelation of the unity of the supreme Soul and supreme Nature, para puruṣa, parā prakṛti . Vedanta of the philosophers has been admitted for the self-effacement of the natural separative personality built round the ego. Its method has been used to replace ...
... Swetaketu. Chhandogya Upanishad. (VI. 8. 7.) The living being is none else than the Brahman, the whole world is the Brahman. Vivekachudamani. (Verse 479.) My supreme Nature has become the living being and this world is upheld by it. All beings have this for their source of birth. Gita. (VII. 5, 6.) Thou art man and woman, boy and girl; old and worn ...
... personal will, tapasyā , Page 963 has ordinarily to be traversed before a more decisive stage can be reached in which a state of self-giving of all the being to the Supreme Being and the Supreme Nature can become total and absolute. There has to be a preliminary stage of seeking and effort with a central offering or self-giving of the heart and soul and mind to the Highest and a later mediate ...
... Light of the divine Truth and its automatic influence. It will proceed like the action of Nature from a total will and knowledge behind her, but a will and knowledge enlightened in a conscious supreme Nature and no longer obscure in this ignorant Prakriti. It will be an action not bound by the dualities but full and large in the spirit's impartial joy of existence. The happy and inspired movement of ...
... that a silent and quiescent status is the Eternal's true and whole being; but in that case we must conclude that there is nothing dynamic in the Absolute and all dynamism is a contradiction of the supreme nature of the Divine and Eternal. But if a temporal or cosmic reality of any kind exists, there must be a power, an inherent dynamic force of the Absolute which brought it into being, and there is no ...
... Matter-mind, if we may so call it, nervous mind, pure mind, truth-mind and so on to the highest summit, paramā parāvat . The seven rays or cows are Aditi the infinite Mother, the Cow unslayable, supreme Nature or infinite Consciousness, pristine source of the later idea of Prakriti or Shakti,—the Purusha is in this early pastoral imagery the Bull, Vrishabha,—the Mother of things taking form on the seven ...
... into the spiritual type and character. And this culmination too can be made to transcend itself, can be raised into a higher and freer light, can pass away into the settled godlike energy of the supreme nature. And what will remain then will be the spirit's immaculate Tapas, a highest will and luminous force in all the members acting in a wide and solid calm and a deep and pure spiritual delight, Ananda ...
... entirety, samagraṁ mām , that the soul is easily released from the appearances of the lower Nature and returns by a vast sudden growth and broad immeasurable ascension into the divine being and supreme Nature. For the truth of the Kshara too is a truth of the Purushottama. The Purushottama is in the heart of every creature and is manifested in his countless Vibhutis; the Purushottama is the cosmic spirit ...
... of the Jiva with the Atman. Here there is given to us something yet higher than the Impersonal,—here there is the supreme Self who is the supreme Ishwara, here there is the supreme Soul and its supreme nature, here there is the Purushottama who is beyond the personal and impersonal and reconciles them on his eternal heights. The ego personality still disappears in the silence of the Impersonal, but ...
... limitation to our present mental and physical nature was an error of the darkness, then we are liberated from the law of the lower Prakriti, the law of the mind and body, then we attain to the supreme nature of the spirit. That splendid and lofty change is the last, the divine and infinite becoming, the putting off of mortal nature, the putting on of an immortal existence. Page 420 ...
... translated by Anilbaran according to Sri Aurobindo's interpretation as presented in Essays on the Gita (see CWSA vol. 19, pp. 266, 269 and 519), could not bear the meaning given it, viz., the supreme Nature which has become the jīva (individual soul). Sri Aurobindo never published his note. His disciple Kapali Shastri answered the reviewer from a purely grammatical point of view in an article ...
... the real reality of his being, must necessarily seek to enter into it, to become conscious in it, to make there his centre instead of dwelling on the surface, to win and apply its diviner law and supreme nature and capacity, to make himself one with it so that he shall become the Real instead of the Apparent Man. And the sole debate that remains is whether this great conquest can be achieved and enjoyed ...
... sins that have been done. (15) Cleave and cast upward, O Varuna, the higher cord, cleave downward the middle, cleave to either side the lower; then shall we sinless in thy law, O son of the supreme Nature, abide in it for a higher existence. SUKTA 25 (1) Whatsoever thy peoples, whatever their nature, thou,OGod Varuna, measurest out to them accordingly in sky and sky Page 210 the ...
... supermind is the first power of the Supreme which one meets across the border where the experience of spiritualised mind ceases and the unmodified divine Consciousness begins the domain of the supreme Nature, parā prakṛti . It is that Light of which the Vedic mystics got a glimpse and it is the opposite of the intervening Page 142 darkness of the Christian mystics, for the supermind is ...
... supermind is the first power of the Supreme which one meets across the border where the experience of spiritualised mind ceases and the unmodified divine Consciousness begins the domain of the supreme nature, parā prakṛti . It is that Light of which the Vedic mystics got a glimpse and it is the opposite of the intervening darkness of the Christian mystics—for the supermind is all light and no darkness ...
... any such destruction; its object is the purest purity of the essential self. Transformation aims at this essential purity of the pure Spirit, but it asks also for the purity and divinity of the supreme Nature; it is not the essence of being but the accidents of our undeveloped imperfect nature that are destroyed and replaced by the manifestation of the divine Nature. The monistic Adwaita aims at the ...
... goal dictated by its truth-nature. Your ordinary consciousness is very much mixed up with unconsciousness—it fumbles, strains and is thwarted, while by unity with the Supreme you share the Supreme Nature and get the full knowledge whenever you turn to observe any object and identify yourself with it. Of course, this does not necessarily amount to embracing all the contents of the divine consciousness ...
... upon timelessness, Infinity takes back the forms it gave, And through God's darkness or his naked light His million rays return into the Sun. There is a zero sign of the Supreme; Nature left nude and still uncovers God. But in her grandiose nothingness all is there: When her strong garbs are torn away from us, The soul's ignorance is slain but not the soul: ...
... all processes of Yoga are only a means by which we can come first to some kind of union, and finally, to an integral union with the Master and supreme Soul and Self of our existence and with the Supreme Nature of the Supreme Lord. Page 24 8. Primacy of Knowledge in the Synthesis It is significant for the synthetic character of the teaching of the Gita that even though at the very ...
... Existence that sustains the cosmos, the Cosmic Self that upholds all beings, but It is too the self of each individual: the soul or psychic entity is an eternal portion of the Ishwara; it is his supreme Nature or Consciousness-Force that has become the living being in a world of living beings. The Brahman alone is, and because of It all are, for all are the Brahman; this Reality is the reality of everything ...
... process of Karma Yoga, we follow out the living inmost truth of our soul in our present nature, we shall be led eventually to arrive at the immortal truth of our soul in the now superconscious supreme nature. At the end of the journey of Karma Yoga, which synthesizes also the highest integral knowledge and the supreme bhakti, one can live in oneness with Purushottama and our true self in all beings ...
... means by which we can come first to some kind of union, and finally, to an Page 25 integral union with the Master and supreme Soul and Self of our existence and with the Supreme Nature of the Supreme Lord. Page 26 × Ibid., IV.33 ...
... in conflict with the general law or shastra, provided it is motivated by sattvic shraddha. And then Gita goes even farther and lays down that in order to attain unity with the Supreme Being and Supreme Nature (madbhava), one has to transcend all the laws," Balwant intervened to say, "This transcendence of all the laws is precisely the core of anarchism that I am speaking of. This is the reason ...
... secret of the cosmos. But it was, really speaking, the first entrance into the realm of timelessness which would be a beginning of his discovery .of :God. "There is a zero sign of the Supreme; Nature left nude and still uncovers God." This zero is not a void without content nor is the Nature an illusive manifestation without a mystery behind it. This silence of the Divine is ...
... The Integral Yoga of Sri Aurobindo CHAPTER XXVI THE INTEGRAL LIBERATION PART II "A DIVINE unity of supreme Spirit and its supreme nature is the integral liberation."¹ In these words Sri Aurobindo indicates the essence of the liberation we aim at in the Integral Yoga. It is not only liberation from the lower nature of the three gunas into ...
... upon timelessness, Infinity takes back the forms it gave, And through God's darkness or his naked light His million rays return into the Sun. There is a zero sign of the Supreme; Nature left nude and still uncovers God. But in her grandiose nothingness all is there: When her strong garbs are torn away from us, The soul's ignorance is slain but not the soul The ...
... you will feel and be the LOVE. With all my Love. These lines from Savitri flashed into my mind: This transfiguration is earth’s due to heaven: A mutual debt binds man to the Supreme: His nature we must put on as he put ours; We are sons of God and must be even as he: His human portion, we must grow divine. || 15.10 || Our life is a paradox with God for key. || 15.11 || ... love from your heart and soul ..." I felt within me that this state could only be achieved if I had no more self-will, no more ego's pride, no more selfishness and ambition. Perfect surrender to the Supreme Lord would solve many riddles. To realise that Love, I must forget my small self and merge in that pure Love. Here I recall one of the Mother's letters to me dated 2.9.66: Love is the source of ...
... from above, but there is also the need for man to strive to exceed himself. "This transfiguration is earth's due to heaven: A mutual debt binds man to the Supreme: His nature we must put on as he put ours; We are sons of God and must be even as he: His human portion, we must grow divine." The time to act is now, for... come when one feels oneself to be an instrument: "But a time will come when you will feel more and more that you are the instrument and not the worker." The final stage will be the Supreme consummation: "The last stage of this perfection will come when you are completely identified with the Divine Mother and feel yourself to be no longer another and separate being, instrument... Work - an offering Introduction Nature has been at work for millions and millions of years, creating numberless forms, constantly trying out, constantly exceeding her previous results. In man she has created a being endowed with a conscious will and having within him the potentiality to leap forward to the next step in evolution. In the words of Sri ...
... owe to her Grace, we can show our love to her by admitting her Presence into our physical being and allowing her to do the work she has undertaken to do." "A mutual debt binds man to the Supreme: His nature we must put on as he put ours; We are sons of God and must be even as he: His human portion, we must grow divine. Our life is a paradox with God for key." Page 168 What ...
... unequal, active, mutable power. Lastly, the supreme Self has to be seen as the supreme Purusha governing this Prakriti, of whom the soul in Nature is a partial manifestation, by whom all works are directed, in a perfect transcendence, through Nature. To Him love and adoration and the sacrifice of works have to be offered; the whole being has to be surrendered to Him and the whole consciousness raised... to a deity who is the supreme and only Self though by him not yet realised in his own being. This is the initial step. Secondly, not only the desire of the fruit, but the claim to be the doer of works has to be renounced in the realisation of the Self as the equal, the inactive, the immutable principle and of all works as simply the operation of universal Force, of the Nature-Soul, Prakriti, the unequal... the triune way of knowledge, works and devotion. And the fruit of the sacrifice, the one fruit still placed before the seeker, is attained, union with the divine Being and oneness with the supreme divine Nature." (Essays on the Gita Vol. 13, SABCL, pp 34, 35) The modern epistemology has come to be confined to the problems of the knowledge of the world as it seems to us, — in all its divided forms ...
... not know the coming till its hour And belief shall be not till the work is done. Page 128 This transfiguration is earth's due to heaven: A mutual debt binds man to the Supreme: His nature we must put on as he put ours; We are sons of God and must be even as he: His human portion, we must grow divine. Our life is a paradox with God for key. But none learns whither ...
... emanated, as well as its action, by the light's colour. Later, Mother and Sri Aurobindo made a detailed organization of this notion —the gradation of consciousness beginning from material Nature right to the Supreme, shown by different coloured lights. 1 1. Sri Aurobindo's letter on ' Lights' and Mother's Agenda (specially the conversation of 18 May 1963), will give the reader some inkling... something 22 = Power of money Page 150 30 = Manifestation of Sachchidananda 36 = Union of Sachchidananda with the Creation 42 = Dual manifestation of the Supreme and Nature 48 = Manifestation of the Infinite. Mother also pointed out that any double-digit figure could have several meanings depending upon the numbers that went to make it. Such as 12... And if you put the two together, you get the number of gestation." She explained. "You see, Mahalakshmi is the Divine Mother's aspect of love.... It is to prepare the earth for receiving the Supreme's manifestation, which is the manifestation of His Victory. "Thus seen, the diagram becomes clear —comprehensible and even comprehensive. It has content." The conversation continued. Mother ...
... here for those who are on the path, my fellow-pilgrims, to remind them of the presence of the Master's guide lights to support their conviction and faith. A mutual debt binds man to the Supreme: His nature we must put on as he put ours; We are sons of God and must be even as he: His human portion, we must grow divine. || 15.10 || Our life is a paradox with God for key.|| 15.11 || ... , Swami Vivekananda and Sri Ramakrishna Paramahamsa, I started practising meditation, my mind would often sink into total silence and remain in that condition for many hours. Man is a slave of his nature, prakriti . The awakened soul keenly feels this slavery and, failing in its struggle to master the prakriti , it turns towards the Lord of Mercy and prays to Him for deliverance from its slavery... slavery. In such a state of mind one day, all alone on a dark night in the school compound during the vacation, I was praying to the Lord from the depth of my heart to deliver me from the bonds of my nature, prakriti , and was sunk into the silent depths of my heart, when all at once the darkness was transformed into a blue light and I saw Sri Krishna, flute in hand, standing beside me and gently soothing ...
... responsibility. Krishna tells Arjuna in effect: This then is the supreme movement, this complete surrender of your whole self and nature, this abandonment of all dharmas to the Divine who is your highest Self, this absolute aspiration of all your members to the supreme spiritual nature...This is the supreme way because it is the highest secret and mystery and yet an inner... certain great powers of Nature, itself specialised, divided and variously formulated, is potentially one of these dynamic elements of the future life of humanity." 35 Yoga, then, is the technique of bringing out the fullest possibilities of powers already inherent in Nature. It is really a multiform technique, because one or another of the many powers of Nature could be isolated and... yoga: The object of the Yoga is to enter into and be possessed by the Divine Presence and Consciousness, to love the Divine for the Divine's sake alone, to be tuned in our nature into the nature of the Divine, and in our will and works and life to be the instrument of the Divine. Its object is not to be a great Yogi or a Superman (although that may come) or to grab at ...
... revealing dynamism of the parā prakrti, the supreme Divine Nature, the Mother. The soul of man in its evolution inevitably passes through the lower Nature of the three guṇas, but when it is liberated, it does not shuffle off all Nature and retire into its immutable unembodied essence, but, seated securely in the higher, converts and perfects his lower Nature of mind, life and body, and, manifesting... of the soul or the purusa from the meshes of Nature, but the emancipation of Nature herself from her own lower formulation of the three gunas into the illimitable freedom of her creative Consciousness-Force. This release and transmutation of Nature demand an uninterrupted Karmayoga, a free exercise of all the parts and elements of the human nature in a growing spirit of dedicated service and in... importance to Karmayoga; for, without it the realisation of sādharmya or sārupya would not be possible. To have the same nature as the Divine's, it is imperative that one should rise from this ignorant and stumbling nature of the three gunas into the supramental nature; and it is Karmayoga alone that can be the ladder of this dynamic ascent. Cessation or diminution of Karmayoga will lead to an ...
... Savitri (I can't quote exactly): "Wherever Nature is, He (the Supreme) too is there, for, in truth, He and She are one." 3 I was asked to find an Page 135 illustration for this line, 4 and I found the 8. The drawing starts here ( Mother draws the first half of the 8 ): it's the Supreme leaning forward. Then, Nature in its base, Nature in sleep ( the base of the 8 ). And here (... ( the top of the 8 ), I put two little drawings (as if to symbolize an eye, a nose and a mouth) to evoke the summit of consciousness. So the Supreme is leaning forward like this and Nature rises like this ( Mother draws the second half of the 8 ). All this ( the top of the 8 ) is golden, then it becomes prismatic ( the middle of the 8 ), and deep blue here ( the base of the 8 ), in the most material... the manifestation of Sachchidananda, and 48, the manifestation of the Infinite. You see, it's beginning to come alive! Afterwards comes 42: it's the dual manifestation, that is to say, the Supreme and Nature. Then 18... The 10 (unless it's 12... 12 is two times 6; also 10 plus 2, but that has another meaning), but the 10 in itself is something established (the 11 is something beginning, while ...
... him he would not want Heaven." (April, 1936) Years later, he improvised on this theme with the deeper suggestiveness of poetry (Savitri I. IV): "A mutual debt binds man to the Supreme: His nature we must put on as He put ours." which is the reason why (ibid. II, I): "Earth is the chosen place of mightiest souls; Earth is the heroic spirit's battlefield, The... and speech and act. A sudden bliss shall run through every limb And Nature with a mightier Presence fill. Thus shall the earth open to divinity And common natures feel the wide uplift, Illumine common acts with the Spirit's ray And meet the Deity in common things. Nature shall live to manifest secret God, The Spirit shall take up the human play... Life shudders with a strange felicity; All Nature is a wide enamoured pause : Hoping her Lord to touch, to clasp, to be. So I have often wondered whether we can ever possibly win even a clue to what he aspired to achieve through his breath-taking sadhana of Supramental extending over four decades or the nature of the tremendous urge which had made him stake ...
... perfection of the instruments of prakriti. Mukti, and in this case jivanmukti, liberation from Nature in a quiescent bliss of the supreme is the first form of release. A farther liberation from Nature into a divine quality and spiritual power of world experience fills the supreme calm with supreme kinetic nature, which can be termed as a state of integral liberation, becomes the true foundation of farther... the transcendental and universal Reality or Being. In that state of freedom, the soul may merge into the infinite of Being or choose to dwell in union with the Supreme Being, and in that case, at the fall of the body, all connection with Nature or Prakriti is cut off without any possibility of return. However, as long as the bodily life continues, the psychology of a liberated soul is so poised that... According to Bhakti Yoga, the individual needs to turn the entire complex of the emotional being in spirit of worship, adoration, service and love for the supreme Reality; and, by constant in-dwelling in the supreme Reality or rather in the supreme Person, one gets disassociated from everything else with which one was earlier identified. According to Karma Yoga, the discipline consists of a gradual ...
... unequal, active, mutable power. Lastly, the supreme Self has to be seen as the supreme Purusha governing this Prakriti, of whom the soul in Nature is a partial manifestation, by whom all works are directed, in a perfect transcendence, through Nature. To him love and adoration and the sacrifice of works have to be offered; the whole being has to be surrendered to Him and the whole consciousness raised... a deity who is the supreme and only Self though by him not yet realised in his own being. This is the initial step. Secondly, not only the desire of the fruit, but the claim to be the doer of works has to be renounced in the realisation of the Self as the equal, the inactive, the immutable principle and of all works as simply the operation of universal Force, of the Nature-Soul, Prakriti, the unequal... the triune way of knowledge, works and devotion. And the fruit of the sacrifice, the one fruit still placed before the seeker, is attained, union with the divine Being and oneness with the supreme divine nature. Page 38 ...
... Godhead with whom the soul of man has to enter into this closest oneness, is indeed in his supreme status a transcendent Unthinkable too great for any manifestation, Parabrahman; but he is at the same time the living supreme Soul of all things. He is the supreme Lord, the Master of works and universal nature. He at once exceeds and inhabits as its self the soul and mind and body of the creature. He... towards a close intimacy with the supreme Soul of all existence, accomplished by the unity of these three perfected powers an inner all-comprehending unity with the transcendent and universal Spirit and Nature and all creatures are the foundation offered for his activities to the liberated man. For from that foundation the soul in him can suffer the instrumental nature to act in safety; he is lifted above... by constant union, possessed of a supreme faith, seek after Me, I hold to be the most perfectly in union of Yoga." The supreme faith is that which sees God in all and to its eye the manifestation and the non-manifestation are one Godhead. The perfect union is that which meets the Divine at every moment, in every action and with all the integrality of the nature. But those also who seek by a hard ascent ...
... this likeness, this oneness of the law of the being, unity between that transcending and universal and this individual spirit is not possible. The supreme divine nature is founded on equality. This affirmation is true of it whether we look on the Supreme Being as a pure silent Self and Spirit or as the divine Master of cosmic existence. The pure Self is equal, unmoved, the witness in an impartial peace... superiority to the reactions which trouble and are the disabling weakness of the soul involved in outward nature, are the very substance of the silent Infinite's purity and the condition of its impartial assent and support to the many-sided movement of the universe. But in that power too of the Supreme which governs and develops these motions, the same equality is a basic condition. The Master of things... calm of their depths, not in the shifting inconstant wave form on the surface. The supreme conscious Being in his divine knowledge and will and love governs their evolution—to our ignorance so often a cruel confusion and distraction—from these depths and is not troubled by the clamour of the surface. The divine nature does not share in our gropings and our passions; when we speak of the divine wrath ...
... higher Nature, the origin of apara prakriti in the Para prakriti, where is also to be found the origin of multiple individualities which are the centres of the Supreme Self, Purushottama, who at once reconciles and synthesizes the status of Purusha, Brahman and Ishwara. And the knowledge of this higher Nature not only librates us from the tangle of Nature, but gives us also the capacity to harmonise... of lower nature by higher nature, of the attainment of sadharmyam, where human law of action is substituted by the divine law of action. And the secret method is to move at a stage where all that one is or one has is reposed unconditionally in the hands and in the being of the Supreme, as a result of which all that flows through the individuality is the incorruptible breath of the Supreme which unites... operation of universal Force of the prakriti. In the last step, the Supreme Self is to be seen as the governor of prakriti, both lower and higher, of whom the individual self is a partial manifestation, by whom all works are directed, in a perfect transcendence through Nature. Here whole being has to be surrendered to the Supreme and the whole consciousness raised up to dwell in this divine consciousness ...
... origin of Nature in a higher Nature, the origin of apara prakriti in the Para prakriti, where is also to be found the origin of multiple individualities which are the centres of the Supreme Self, Purushottama, who at once reconciles and synthesises the Status of Purusha, Brahman and Ishwara. And the knowledge of this higher Nature not only librates us from the tangle of Nature, but gives... of lower nature by higher nature, of the attainment of sadharmyam, where human law of action is substituted by the divine law of action. And the secret method is to move at a stage where all that one is or one has is reposed unconditionally in the hands and in the being of the Supreme, as a result of which all that flows through the individuality is the incorruptible breath of the Supreme which unites... Operation of universal Force of the prakriti. In the last step, the Supreme Self is to be seen as the governor of prakriti, both lower and higher, of whom the individual self is a partial manifestation, by whom all works are directed, in a perfect transcendence through Nature. Here whole being has to be surrendered to the Supreme and the whole consciousness raised up to dwell in this divine consciousness ...
... measure cast T hat to his divine measure we may rise;" "A mutual debt binds man to the Supreme; His nature we must put on as he put ours; We are sons of God and must be even as he: His human portion, we must grow divine." It is for working this great miracle that the Supreme has accepted Ignorance and limitation in an infinitesimal particle of Matter with a very poor mental... accept the multiplicity, this self-division into innumerable parts, and portions ? It is already answered above in the infinite potentialities of the Absolute. It can be said that it is the very nature of the Supreme to manifest himself multitudi-nously, and behind each self-determination the power of entire Absolute stands supporting it. It is like each wave of the ocean determined by the whole and supported... Page 278 and its nature and an oblivion of the true divine Being, which one really is. When the human being turns from the ego to seek the soul then Ignorance begins to melt. In the Upanishad the creation of this universe is said to be the result of "Tapas"—of energising or concentration. "Sa tapas taptv ā idam sarvam us ṛ jata". The Supreme energised,—having gathered his ...
... death and this constant recurrence. Immortality is that supreme status in which the Spirit knows itself to be superior to death and birth, not conditioned by the nature of its manifestation, infinite, imperishable, immutably eternal,—immortal, because never being born it never dies. The divine Purushottama, who is the supreme Lord and supreme Brahman, possesses for ever this immortal eternity and is... become immortal if it were merely a creature of mental, vital and physical Nature. All existence is a manifestation of the divine Existence and that which is within us is spirit of the eternal Spirit. We have come indeed into the lower material nature and are under its influence, but we have come there from the supreme spiritual nature: this inferior imperfect status is our apparent, but that our real being... or the true aim of Yoga. On the contrary it describes immortality later on as an indwelling in the Ishwara in his supreme status, mayi nivasiṣyasi, paraṁ dhāma , and here as sādharmya, parāṁ siddhim , a supreme perfection, a becoming of one law of being and nature with the Supreme, persistent still in existence and conscious of the universal movement but above it, as all the sages still exist, ...
... holocaust of the Supreme Purusha, the original "plunge into the Night" 6 that initiates an evolutionary manifestation and is renewed in the unconditional sacrifice of each Avatar. It also carries with it the echo of its consequence— A mutual debt binds man to the Supreme: His nature we must put on as he put ours. 7 This "reconstitution" or "putting on" of the Divine nature by earthly... tertiary projections respectively in the world of Nature and in Nature's product, Man. Thus, to Plato, human creation, which is based on sensory reception and response to the world of Nature is "twiceremoved" from the world of Divine Ideas. Nature's expressions are copies from the world of Ideas, while human expression copies from the world of Nature-making the human creation a sorry copy of a copy... learning their intrinsic law of being (swabhava) and expression (swadharma). The Second Book of Sri Aurobindo's Savitri deals with this journey, eventually leading to the emergence of the Supreme Mother out of the heart of the Unknowable and the offering of Her boon of transformative Incarnation to Aswapati. As Aswapati traverses the World-Stair, Sri Aurobindo explores the aspect of con ...
... to remould it. Afterwards, by the force of that remoulded consciousness, the course of our evolution could rise by a sublimer ascent and get beyond the mental into the supramental and the supreme spiritual nature. It is possible without an actual ascent into these at present superconscient mental planes or without a constant or permanent living in them, by openness to them, by reception of their knowledge... breaks out upward into a supreme Page 768 pinnacle and infinity and eternity of self-existence independent of its cosmic or its individual existence. The ego collapses, losing its wall of separation, into the cosmic immensity; or it falls into nothingness, unable to breathe in the heights of the spiritual ether. If something of its movements remains by habit of Nature, yet these also fall away... transform these gains into means for the conscious spirit to unfold in Nature. If it is merely some part of ourselves, intellect, heart, will or vital desire-self, which, dissatisfied with its own imperfection and with the world, strives to get away from it to a greater height of existence, content to leave the rest of the nature to take care of itself or to perish, then such a result of total tran ...
... the other and ignorant of the truth that God is immanent already in Nature, they put God and Nature in opposition to each other; God, Supremely Conscious Nature, absolutely inconscient. Now Sri Aurobindo says that if you accept this opposition of God versus Nature; then if you turn to God, you turn away from Nature. Accept Nature then you deny God. Thus you arrive at the exclusion so to say, not to... Divine, that "animal is the laboratory in which Nature has worked out man. Then man himself can be a thinking and living laboratory in whom and with whose conscious co-operation, Nature wills to work out God or to manifest God". Man, and his reason or intelligence cannot order or beg Nature to stop at a certain stage. He cannot say to Nature : you cannot go beyond. At a given stage of evolution... know that Nature in the inconscient world tries to bring about changes haphazardly and with lot of waste. So, we should not say: we shall not seek anything more. We should be prepared for change in our own nature. Sri Aurobindo says that the way out is to accept what Nature is trying to do haphazardly in the human being and organise the knowledge of the process of self-exceeding and help Nature in her ...
... call God",² exists in its perfection above our lower nature of mind, life and body and is also involved, latent, within it. Sri Aurobindo's task was, by bringing about the descent of this Truth-Consciousness of the supreme divine Nature into one individual, himself, to prepare for its general manifestation in this apparently undivine lower nature. The ultimate result of this manifestation would be... forward-looking minds. The difficulties in the way are more Page 235 formidable than in any other field of endeavour, but difficulties were made to be overcome and if the Supreme Will is there, they will be overcome. Here too, if this evolution is to take place, since it must proceed through a growth of the spirit and the inner consciousness, the initiative can come from... Sri Aurobindo had retired from the physical atmosphere in order to bring about the descent of what he called the Supermind. "By the supermind is meant the full Truth-Consciousness of the Divine Nature in which there can be no place for the principle of division and ignorance; it is always a full light and knowledge superior to all mental substance or mental movement. Between the supermind and ...
... remould it. Afterwards, by the force of that remoulded consciousness, the course of our evolution could rise by a sublimer ascent and get beyond the mental into the supramental and the supreme spiritual nature. It is possible without an actual ascent into these at present superconscient mental planes or without a constant or permanent living in Page 141 them, by openness to them... separation of Mind, Life and Matter from their own source and supreme origin. Overmind can bridge that division up to the point at which separative Mind enters into Overmind and becomes a part of its action; it can unite individual mind with cosmic mind on its highest plane, equate individual self with cosmic self and give to the nature an action of universality; but it cannot lead Mind beyond itself... this world of original Inconscience it cannot dynamise the Transcendence: for it is the Supermind alone that is the supreme self-determining truth-action and the direct power of manifestation of that Page 156 Transcendence. If then the action of evolutionary Nature ended here, the Overmind, having carried the consciousness to the point of a vast illumined universality and an organised ...
... consciousness to the supreme House of the Spirit and brought back Savitri's birth as a boon. That is the end of the third book. Page 40 The supreme Mother grants a boon that a child will be born who will be an emanation of herself to help man conquer the ferment of ignorance and death. How far can the present formula of Nature or the determinism of Nature be changed? How far... earth's due to heaven; it is the debt which earth owes to heaven. A mutual debt binds man to the Supreme for as He has cast Himself into the human mould, so the human has to rise into the divine mould. "His nature we must put on as He put ours." He has put on the human nature as we are to put on his divine nature. We are sons of God and must be even as he Page 54 His human... until only a thin veil divides it from the Absolute, from the Infinite; so each instrument of human nature is capable of contacting almost directly the supreme consciousness. That is why the mind cannot govern the vital being fully, cannot perfect it; the vital has its own right to approach the Supreme. The life force in man would not submit permanently to the 37 Page 37 ...
... Page 468 self and nature, this abandonment of all dharmas to the Divine who is your highest Self, this absolute aspiration of all your members to the supreme spiritual nature. If you can once achieve it, whether at the outset or much later on the way, then whatever you are or were in your outward nature, your way is sure and your perfection inevitable. A supreme Presence within you will take... the unequal, active, mutable power. Lastly, the supreme Self has to be seen as the supreme Purusha governing this Prakriti, of whom the soul in Nature is a partial manifestation, by whom all works are directed, in a perfect transcendence, through Nature. To Him love and adoration and the sacrifice of works have to be offered; the whole being has to be surrendered to Him and the whole consciousness raised... protection. The systems of Sankhya and Yoga and Vedanta, the ideal of Works as Sacrifice to the gods and to the supreme Divine, the determinism of Nature, the concepts of svabhāva and svadharma, the purpose of Avatarhood, the poise needed for the Divine Worker, the three Gunas and the two Natures and the three Purushas (Kshara, Akshara and Purushottama), the divine Vibhutis and the Vision of the World-Spirit ...
... Prakriti, higher Nature. Para Prakriti is not limited like the lower Nature to three modes. Its nature is vast, it is fully conscious, its will is creative of truths and harmonies of truths, it is full of delight. "This higher Nature manifests cosmic powers, and each cosmic power is called a godhead. Godheads are figures of manifestation of one Supreme Divine that is above even higher Nature. This Supreme... higher Nature. Each of these individualities is called "Jiva." Each Jiva is the individual being of the Page 47 Supreme Divine, capable of witnessing, controlling, sanctioning and lordship over the movement of Higher Nature. And we may repeat that behind and supervening and overtopping the godheads, jivas, and Higher Nature is the supreme Himself without whose propulsion Higher Nature cannot... cannot manifest. And even when the Higher Nature acts, the Supreme Being remains superior to the activity of the Higher Nature, and in that superior status it remains immobile, which is called "Akshara" in the language of the Gita. (The mobile is called "kshara"). "According to the Gita, Paraprakriti (or Higher Nature) moves only by the Will of the Supreme Being, who is also called "Purushottama" ...
Share your feedback. Help us improve. Or ask a question.