... is his ecstatic, prolific manifestation.) We have also seen that by the process of evolution time after time a higher gradation, or world, of the hierarchy of typal worlds is inserted in our evolving universe. The beings of the typal worlds are immortal and on their level fully satisfied with their existence, this according to the basic principle of the omnipresent divine Ananda or Bliss. So too... the anti-Gods in the traditional texts of all great civilizations. However, the four big Asuras are not the only progenitors of hostile forces. We know that the One ceaselessly manifests ‘typal’ worlds out of himself which are the concretizations of his inherent qualities, from the highest — Existence, Consciousness, Bliss — down to the lowest, i.e. the lower vital worlds. All those worlds exist ...
... divine life is a life of essential, spontaneous and inherent unity.” 36 As all is in all, Supermind was present in the manifestation since its inception. It caused the manifestation – the typal worlds and our evolutionary world – to be and supports them in every detail, for without it they would collapse into non-existence. “This Supermind in its conscious vision not only contains all the forms... the other hand there is the new consciousness answering, descending from above. For, as noted before, the manifestation encompasses all levels of consciousness in a “stair”, a graded hierarchy of typal worlds. Those levels of consciousness, those worlds, are the evolutionary scale of our world inserted as it were one after the other, hierarchically. After the “miracle” of the phenomena of matter emerging ...
... some knowledge of the truth of the material universe. There are vital, mental and spiritual ranges behind which give the material its significance.” (LY 212) “Earth is the foundation and all the [typal] worlds are on the earth, and to imagine a clean-cut or irreconcilable difference between them is ignorance; here and not elsewhere, not by going to some other world, the divine realization must come.”... in a scale of the gradations of existence, from the highest to the lowest – to the apparent opposite of its essential attributes. Every gradation of this involution represents a ‘multiverse’ of typal worlds and beings. “The creation has descended all the degrees of being from the Supermind to Matter and in each degree it has created a world, reign, plane or order proper to that degree.” (LY 1) ... on it. “Man is a being from the mental worlds whose mentality works here involved, obscure and degraded in a physical brain.” (EDH 158) The material embodiment restricts the free abilities of the typal worlds. “Immense ranges of powers, influences, phenomena descend covertly upon us from the Overmind and the higher mental and vital ranges, but of these only a part, a selection, as it were, or restricted ...
... this great secular movement in cycles, perpetually self-repeating, yet perpetually progressing , which is imaged and set forth in the symbols of the Puranas.” 26 Multiple Universes and Typal Worlds In “The Book of the Traveller of the Worlds” in Savitri , Sri Aurobindo has given an unprecedented description of “the world-stair,” the tremendous hierarchic scale of worlds that form the... specific substance – vital, mental, spiritual; all are peopled with countless beings; all are perpetual and exist in complete contentment according to their nature. Sri Aurobindo has called them “typal” worlds, because they are not subject to change. In these countless gradations of existence, however, there is one world where change is the law: our material, evolutionary world. Matter is an evolutionary ...
... onary ‘typal’ worlds, in other words worlds in which the beings do not change or evolve as they are fully satisfied with their way of being and with their type, a satisfaction which is the expression of the fundamental omnipresent Ananda or Bliss. These worlds represent the complete consciousness scale from the highest Ananda to the lowest vital level. From the ‘column’ of typal worlds — which ...
... consciousness emerging from Matter is aided by the typal worlds of subtle Matter, of Life, Mind and still higher worlds between mind and supermind, as also by the supramental integral consciousness, which remains undiminished, even while involutionary process takes place in a Page 30 part movement of conscious force. The typal worlds are also called the involutionary worlds, since they ...
... my main concentration should be on what hides behind the endless variety of the mind's offerings. We are beings in whom the evolutionary impulse is accompanied by strong whiffs from the typal worlds. There is a world of the mind-energy just as there is a world of the life-force where these powers of consciousness are fulfilled and no need is left then to aspire beyond them. In them one is lapped ...
... supraphysical planes, then also there is no need of supramentalisation. One can enter into some heaven above by devotion to the Lord of that heaven. But that is no progression. The other worlds are typal worlds, each fixed in its own kind and type and law. Evolution takes place on the earth and therefore the earth is the proper field for progression. The beings of the other worlds do not progress from ...
... creature like the Asura; there can be none in a god who does not need one for his existence. But what the god has is a Purusha and a Prakriti or Energy of nature of that Purusha. If any being of the typal worlds wants to evolve, he has to come down to earth and take a human body and accept to share in the evolution. It is because they do not want to do this that the vital beings try to possess men so that ...
... an Page 36 outcome of the energy of the Inconscient. It is a meeting-place of the consciousness that emerges from below by evolution and the consciousness that is radiating from the typal worlds. There is here a consciousness which has a power of direct contact with the universal, unlike the mostly indirect contacts which our surface being maintains with the universe through the sense-mind ...
... creature like the Asura; there can be none in a God who does not need one for his existence. But what the God has is a Purusha and a Prakriti or Energy of nature of that Purusha. If any being of the typal worlds wants to evolve he has to come down to earth and take a human body and accept to share in the evolution. It is because they do not want to do this that the vital beings try to possess men so that ...
... undivine resists by sheer inertia, the anti-divine by a various strategy of attack. And the attack comes from occult dimensions of being. Behind the evolutionary earth-scene there are typal worlds Page 35 fixed in a certain order and harmony of their own. These worlds are of darkness as well as of light. There is no progress on their own levels, they ...
... partly in a gradation of enduring types; partly it moves through a long unrolling series of vicissitudes of change and new formation and is evolutionary in its process. Page 218 The typal worlds do not change. In his own world a god is always a god, the Asura always an Asura, the demon always a demon. To change they must either migrate into an evolutionary body or else die entirely to ...
... radiated. You pass beyond all vital heavens which, for all their felicity, limit one and are not in inner accord with the ever-evolving human psyche. Something of a divine transcendence both of typal worlds and of travailing earth is what you have in view. Page 156 Your cry is evidently to Ahana, the God-light breaking upon the striving and aspiring human consciousness. In Sri Aurobindo's ...
... series that contains the worlds of Life and Mind, etc. Our material universe is an evolute of the Inconscient, which is not, any more than the sheer Superconscient, a plane in the sense in which the typal worlds are planes. The real material universe is a typal level. In relation to ours we name it "subtle-physical". As I have mentioned, this subtle-physical is not the same as the earth's "atmosphere":- ...
... a lot of power — but they lacked that psychic flame." The Indian scriptures say that even the gods, if they want to progress, must take human birth. Otherwise they remain unchanged in their typal worlds. Incidentally, the Puranic gods, though not as meek as a nun's hen, do tend to be ninnies. The slightest setback at the hands of the Asuras, and they run to Grandfather Brahma to be pulled ...
... but a typal world, then indeed one could predict that the descent of a higher type of conscious ness would swallow up or abolish the existing type. Ignorance would end and the creation in the ignorance disappear either by transmutation or by annihilation and replacement. The human mental kingdom would be transformed into the supramental; the vital and subhuman, if it existed in the typal world, would... of another evolution which prepares the spiritual and supramental being. This has had two lines, one the discovery of the occult forces secret in Nature and of the hidden planes and worlds concealed from us by the world of Matter and the other the discovery of man's soul and spiritual self. If the tradition of Atlantis is correct, it is that Page 266 of a progress which went to the extreme... establishing itself in the mind of humanity, is obviously due to a descent of fierce and dark vital Powers which seek to possess the human world for their own, not for a spiritual purpose. It is true that such a precipitation of Asuric forces from the darker vital worlds has been predicted by some occultists as one first result of the pressure of the Divine Descent on their vital domain, but it was regarded ...
... Bhuvar (world' of Life), Swar(world of Illumined Mind), Mahas (world of Supermind), Janah (world of Delight), Tapas (world of Consciousness-Force) and Satyam (world of Pure Existence). These worlds are connected among themselves, each one having its own influence and pressure. A special feature of' the earth plane is that it is evolutionary in character, while other worlds are typal and non-... pressure of the Mind, which was already involved in Life, and it was aided by the pressure of the Mind acting from the typal world of Mind [The worlds of Life, of Mind and other worlds which are above our earthly plane are, as stated earlier, called typal because each of these worlds is non-evolutionary. Only our earth plane is evolutionary;]. When the Mind evolves, a new power begins to act, because... and which Sri Aurobmdo also confirms is that above the physical world, there is a Vital world, above that is a world of the Mind, and then there are several planes between the Mind world and the world of the Super-mind; these are worlds of Higher Mind, Illumined Mind, Intuitive Mind and Over-mind. On the top level, there are worlds of the Super-mind, of Bliss, of Consciousness and of Existence. In ...
... of divine manifestation in an evolutionary way, evolution that has its beginning in Inconscience. Ours is not a typal world. A typal world is a world of fixed forms and possibilities,— as is, for instance, the world of the gods. The world of the great gods, the Overmind world, is no doubt splendid; but it stays as it is, is tied to its own kind. From it no other aspects of the multifold Transcendent... Transcendent can emerge, no change or progress is possible in it. In fact, if the gods should wish to get out of it and go to higher worlds, make progress, they must be willing and prepared to be bom in the mortal world. In that sense this world of ours, this earth, is unique; it is a place where progress is continuous and interminable. The story of Savitri has such an occult basis as its background... mighty steep World-Stair that rises from Matter's inconscient base to the splendours of the superconscient Spirit. He goes yet beyond, crossing the triple Glory. Even as he approaches the Worlds of the Unknowable, the creative-executive power of the Supreme answers him and grants him the exceptional boon that one shall come and change everything. All shall be done for which this mortal world was created ...
... idea of a Page 545 world-parliament is attractive at first sight, because the parliamentary form is that to which our minds are accustomed; but an assembly of the present unitarian national type could not be the proper instrument of a free world-union of this large and complex kind; it could only be the instrument of a unitarian World-State. The idea of a world-federation, if by that be understood... understood the Germanic or American form, would be equally inappropriate to the greater diversity and freedom of national development which this type of world-union would hold as one of its cardinal principles. Rather some kind of confederation of the peoples for common human ends, for the removal of all causes of strife and difference, for interrelation and the regulation of mutual aid and interchange... free world-union are two quite incompatible ideas and practically could not coexist. The political necessity would also disappear; for it is largely made up of that very spirit of conflict and the consequent insecure conditions of international life apportioning predominance in the world to the physically and organically strongest nations out of which the military necessity arose. In a free world-union ...
... mounted on an animal; also the presiding deity of the chakra, more often than not seated on his mount. Each lotus has its Shakti. The chakras 1 are sort of doors opening a communication to a certain type of world. "I think the Tan tries acknowledge seven chakras," Mother said to Satprem (11 Oct. 1960). "Theon however used to say that he knew more, notably two below the body and three above. That's my... of steps, a series of superimposed planes with the supermind over mind as the crucial nodus of the transition beyond the human into the Divine." These heavenly worlds are above the body. Below the body are the subconscient worlds. Pātāla, a place without light of consciousness is universal, therefore without bounds or end. It is "the dark unconscious infinite out of which this material universe... used and the real meaning of the words—later on other Indian Yoga systems continued their inner explorations. The Tantra in particular made a thorough study of the subtle body. It also defined the worlds from which we get our emotions and feelings and sensations: our higher and lower moral qualities (vritti) —courage, selflessness, generosity, hope endeavour, and so on, or anger, cruelty, arrogance ...
... will be absolutely ended. It is for this that Sri Krishna said: "Ripe souls meet death as their most beloved guest (kṛta-krtyāḥ pratikṣante mṛtyuṁ priyam ivātithim)." But cetainly this type of world-disgust cannot be the attitude for a Sadhaka of the Integral Yoga. For him, death has to be transcended in order that life may be divinely fulfilled. Ihaiva, 'Here itself, is his motto. Thus... corollary to this true immortality—our spirit's time-lessness, there exists as a natural consequence "a perpetual continuity of our temporal existence and experience" 4 from life to life, from world to world after the dissolution of the physical body. "The realisation of timeless immortality comes by the knowledge of self in the Non-birth and Non-becoming and of the changeless spirit within us:... cannot in any way represent the unalterable last act of the drama. As the Mother has so beautifully put it: "All things considered, looking at the world as it is and as it seems it must be irremediably, the human intellect decreed that this world must have been a mistake on the part of God and the manifestation or creation can be only the result of desire, desire for self-knowledge, desire for ...
... it pleases him to contemplate his infinite potentialities in a play of worlds without number, which are the mirrorings of his potentialities. In all other worlds this exteriorization happens directly and without any problem; we call those worlds ‘typal’ because their laws do not change but always conform to their essential type, and their beings are fully satisfied within the gradation of the ananda... spiritual worlds as an unreal fiction. And this is why, after centuries of contradictory accounts and descriptions by those who claimed to have access to these worlds, humankind has resolutely put both feet on the solid ground of matter and declared this to be its true domain. Still, humans know little of the spiritual worlds. They sometimes sense them so intensely that their familiar world is turned... ananda of which they are the incarnations. However, there is one world (as far as we know) which is not typal but evolutionary: the world created with ananda and freedom as its principle. We have seen how the first four incarnations of this world, which is ours, misused the freedom bestowed on them as it were, and how this error caused their ‘fall’ into darkness, suffering, falsehood and death. ...
... ourselves is to fall short of the height and fullness of our being. But worlds of a higher consciousness are not the only possible scene and habitation of the perfected soul; nor can we find in any unchanging typal world the final or total sense of the Spirit's self-expression in the cosmos: the material world, this earth, this human life are a part of the Spirit's self-expression and have... development of the being, a possibility also of various expression in perfect types fixed and complete in their own nature: that is the principle of becoming in the higher worlds; they are typal and not evolutionary in their life principle; they exist each in its own perfection, but within the limits of a stationary world-formula. But there is also a possibility of self-expression by self-finding, a... of the many-sided achievement towards which are being led the soul's growth and the endeavour of Nature. It is true that the soul can ascend into worlds of a greater consciousness beyond the earth, but it is also true that the power of these worlds, the power of a greater consciousness has to develop itself here; the embodiment of the soul is the means for that embodiment. All the higher powers ...
... Aurobindo and the Mother have always considered those ideas and experiences as hypothetical, as they had to go on marching forward into the unknown. For the supramental world as a typal world is very different from a supramental world being inserted by a process of transformation in an evolutionary manifestation located on a lower level of existence. Yet, the Pioneers have given some indications of... scale of Being. The psyche is ‘behind’ the other gradations and uses them for its growth, just as the psychic world is ‘behind’ the other worlds. The psyche uses the substance of the various levels of existence as its sheaths or coatings in the material manifestation in order to climb the World Stair from the lowest Inconscience, into which it was sent as pure Love, up to the highest Ananda , which is... in itself in the supramental world, Sri Aurobindo knew without any doubt, for it was the revelation of the Supermind which had made his avataric task clear to him. As ‘traveller of the worlds,’ who wrote down a few of his experiences in the grandiose second ‘book’ of Savitri, he had been up to the ultimate limit of the manifestation, even beyond the supramental worlds, that is. Nevertheless, he ...
... impenetrable darkness. All that manifested from the Eternal has already been arranged in worlds or planes of its own nature, planes of subtle Matter, planes of Life, planes of Mind, planes of Supermind, planes of the triune luminous Infinite. But these worlds or planes are not evolutionary but typal. A typal world is one in which some ruling principle manifests itself in its free and full capacity and... hallucinations, unreal images. But a being otherwise constituted in consciousness or sense could well see this world in other figures than present themselves to ours. Another would see perhaps other worlds made of another, a subtler material or an essentially mental or vital or spiritual substance. A world is only an arrangement of things as experienced by consciousness of the Spirit and this consciousness... freedom and his instinct for order. Even if he could perfect himself in his own type, his type is too low and small to satisfy the need of the universe. Something larger, higher, more capable of a rich all embracing universality is needed, a greater being, a greater consciousness summing up in itself all that the world set out to be. He has, as was pointed out by a half blind seer, to exceed himself; ...
... eternally, apart from the body or perhaps 'clothed' in some other type of non-earthly frame; (ii) also the idea — a natural corollary of the first tenet — that this material world, this earthly arena, this human life is not the only possible scene or habitation of the soul; indeed, there are other planes of greater consciousness, other worlds of higher existence which the soul can attain to, even while... vanity and illusoriness. The supracosmic view has many variants of which the principal ones may be somewhat inadequately characterised as follows: (1)In the extreme exclusive forms of this type of world-vision, human existence has no real meaning or significance at all; the only true truth is in the supracosmic alone. Somehow an error or ignorance has overcast the absolute Reality and it is... exist different planes of consciousness, different worlds of experiences, hierarchically arranged in an ascending order, similarly each individual soul is endowed with a series of 'sheaths' or 'bodies' (ko ṣ as 1 The Life Divine, p. 674. Page 41 and śarīras) through which it can communicate with these various worlds, dwell therein and participate in experiences of ...
... Transcendent and Savitri in this world of ours. While as Gayatri she is the creative force in the Transcendent, in the mortal world she 5 Savitri, p. 525. takes birth as Savitri for the transformative action. If from that Word world after splendid world wheels out in interminable glory and grandeur, "in metres that reflect the moving worlds," 6 there is also the evolutionary... receptivity." 12: The traveller Aswapati is moving through several worlds in the pursuit of that which shall unravel the enigma of this creation and give a clue to the solution of its difficulties. As long as death is present in this world there cannot be true progress and happiness. Aswapati climbs these hierarchies, these worlds rising one above another in an endless series; he experiences their... and definiteness to the Truth-Idea in this world, Gayatri as the Truth-Rhythm sets that Truth-Idea into its spacious expanding movement,—one always supporting the other. If substantiality of form in its Truth-contents is bestowed on it by one, the other breathes majesties of a widening life into it. In the context of the metres that move the worlds, Gayatri as chhanda-devatā appears in her ...
... of which the God of Christianity creates. In orthodoxy, this nothingness leaves God totally free to exercise His will: it does not stand in the way of any type of world-making: it affords Him scope for an evolutionary or a non-evolutionary world. Naturally, then, that sentence of Wildiers has the implication we have read in it. But Teilhard 35 declares: "Not from any lack of power, but in virtue of... Point, the evolutionary "world-peak". And, if there "everything is explained, is felt, and is ordered", evolution gets its "meaning and direction" without reference to Christ. Teilhard 14 even goes on to tell us: "It is, then, in this physical pole of universal convergence that we must, in my view, locate and recognize the plenitude of Christ. For in no other type of cosmos, and in no other... difficulty of reconciling my doctrine of the cosmic Christ with the plurality of worlds. - Since the Cosmos is certainly indivisible, and Christianity is not smaller than the Cosmos, one must admit a certain 'polymorphous' manifestation of the cosmic Christ upon various worlds, according to. the aptitude of these worlds for being integrated into the celestial Universe. The human Christ would then ...
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