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   92 Sri Aurobindo

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   92 Sri Aurobindo

1:Man is fortunately inconsistent. ~ Sri Aurobindo, Essays in Philosophy and Yoga Materialism,

2:The perfect man is a divine child! ~ Sri Aurobindo, Essays in Philosophy and Yoga Heraclitus - VII,

3:The mind pre-eminently is man; ~ Sri Aurobindo, Essays in Philosophy and Yoga 5.02 - Perfection of the Body,

4:Liberation is self-possession, ~ Sri Aurobindo, Essays in Philosophy and Yoga 5.7.1.07 - Involution and Evolution,

5:Everything is a poise of contrary energies. ~ Sri Aurobindo, Essays in Philosophy and Yoga Heraclitus - IV,

6:All Nature is a display and a play of God, ~ Sri Aurobindo, Essays in Philosophy and Yoga 5.7.1.07 - Involution and Evolution,

7:Everything becomes, nothing is made. ~ Sri Aurobindo, Essays in Philosophy and Yoga 1.13 - The Stress of the Hidden Spirit,

8:It is only through life that one can reach to immortality. ~ Sri Aurobindo, Essays in Philosophy and Yoga 1.02 - Karmayoga,

9:All is eternal in the eternal spirit. ~ Sri Aurobindo, Essays in Philosophy and Yoga 1.13 - The Stress of the Hidden Spirit,

10:The body has an unexpressed knowledge of its own. ~ Sri Aurobindo, Essays in Philosophy and Yoga 5.05 - Supermind and Humanity,

11:The form is phenomenon, the idea is reality. ~ Sri Aurobindo, Essays in Philosophy and Yoga 1.13 - The Stress of the Hidden Spirit,

12:Energy distributes itself, but never really dissipates itself. ~ Sri Aurobindo, Essays in Philosophy and Yoga Heraclitus - V,

13:Apparent evil is often the shortest way to the good. ~ Sri Aurobindo, Essays in Philosophy and Yoga The Strength of Stillness,

14:No human law is the absolute expression of the divine justice, ~ Sri Aurobindo, Essays in Philosophy and Yoga Heraclitus - VI,

15:What we call the Ignorance is a cloaked Knowledge. ~ Sri Aurobindo, Essays in Philosophy and Yoga 5.08 - Supermind and Mind of Light,

16:Necessity is the child of the spirit’s free self-determination. ~ Sri Aurobindo, Essays in Philosophy and Yoga Karma and Freedom,

17:The complete soul possesses all its self and all Nature. ~ Sri Aurobindo, Essays in Philosophy and Yoga 5.7.1.07 - Involution and Evolution,

18:All this infinite becoming is a birth of the Spirit into form. ~ Sri Aurobindo, Essays in Philosophy and Yoga 3.7.1.06 - The Ascending Unity,

19:Transform reason into ordered intuition; let all thyself be light. This is thy goal. ~ Sri Aurobindo, Essays In Philosophy And Yoga ,

20:All the terrestrial past of the world is there summarised in man. ~ Sri Aurobindo, Essays in Philosophy and Yoga 3.7.1.06 - The Ascending Unity,

21:From exchange we can rise to the highest possible idea of interchange. ~ Sri Aurobindo, Essays in Philosophy and Yoga Heraclitus - VII,

22:A divine life in a divine body is the formula of the ideal that we envisage. ~ Sri Aurobindo, Essays in Philosophy and Yoga 5.03 - The Divine Body,

23:All birth is a progressive self-finding, a means of self-realisation. ~ Sri Aurobindo, Essays in Philosophy and Yoga 5.7.1.07 - Involution and Evolution,

24:The Spirit manifest as Intelligence is the basis of the world. ~ Sri Aurobindo, Essays in Philosophy and Yoga 1.13 - The Stress of the Hidden Spirit,

25:The cosmos is eternally one and many and does not by becoming cease to be one. ~ Sri Aurobindo, Essays in Philosophy and Yoga Heraclitus - III,

26:It is to make the yoga the ideal of human life that India rises today. ~ Sri Aurobindo, Essays in Philosophy and Yoga 1.01 - The Ideal of the Karmayogin,

27:Freedom may be illusory and our apparent freedom may be a real and iron bondage. ~ Sri Aurobindo, Essays in Philosophy and Yoga Fate and Free-Will,

28:Matter is only so much mobile energy vibrating intensely into form. ~ Sri Aurobindo, Essays in Philosophy and Yoga 1.13 - The Stress of the Hidden Spirit,

29:The form is the manifestation or appearance, the idea is the truth. ~ Sri Aurobindo, Essays in Philosophy and Yoga 1.13 - The Stress of the Hidden Spirit,

30:Our humanity is the conscious meeting place of the finite and the infinite. ~ Sri Aurobindo, Essays in Philosophy and Yoga 5.7.1.07 - Involution and Evolution,

31:Adwaita is true, because the Many are only manifestations of the One. ~ Sri Aurobindo, Essays in Philosophy and Yoga 1.13 - The Stress of the Hidden Spirit,

32:Being is an eternal becoming and yet the Becoming resolves itself into eternal being. ~ Sri Aurobindo, Essays in Philosophy and Yoga Heraclitus - II,

33:Limitation by ignorance and error is the fundamental defect of an untransformed mind, ~ Sri Aurobindo, Essays in Philosophy and Yoga 5.03 - The Divine Body,

34:Order is not inconsistent with liberty but rather the condition for the right use of liberty. ~ Sri Aurobindo, Essays in Philosophy and Yoga the Message,

35:All cannot, indeed, reach in a single life the highest in this path, but all can go forward. ~ Sri Aurobindo, Essays in Philosophy and Yoga 1.02 - Karmayoga,

36:Everything is put out from latency, nothing is brought into existence. ~ Sri Aurobindo, Essays in Philosophy and Yoga 1.13 - The Stress of the Hidden Spirit,

37:The ascent of Life is in its nature the ascent of the divine Delight in things. ~ Sri Aurobindo, Essays in Philosophy and Yoga 1.23 - The Double Soul in Man,

38:The one reward of the works of right Knowledge is to grow perpetually into the infinite Light. ~ Sri Aurobindo, Essays in Philosophy and Yoga 3.1.15 - Rebirth,

39:All things circle back to the eternal unity and in their beginning and end are the same. ~ Sri Aurobindo, Essays in Philosophy and Yoga Heraclitus - VI,

40:Change and unalterable conservation of energy in the change are the law, not destruction. ~ Sri Aurobindo, Essays in Philosophy and Yoga Heraclitus - V,

41:The greatness of individuals is the greatness of the eternal Energy within. ~ Sri Aurobindo, Essays in Philosophy and Yoga 1.06 - The Greatness of the Individual,

42:What is God after all? An eternal child playing an eternal game in an eternal garden. ~ Sri Aurobindo, Essays In Philosophy And Yoga Thoughts And Glimpses,

43:Kali when she enters into a man cares nothing for rationality and possibility. ~ Sri Aurobindo, Essays in Philosophy and Yoga 1.06 - The Greatness of the Individual,

44:The dance of Brindaban is not complete without the death-dance of Kurukshetra; ~ Sri Aurobindo, Essays in Philosophy and Yoga 1.06 - The Greatness of the Individual,

45:Recover the source of all strength in yourselves and all else will be added to you. ~ Sri Aurobindo, Essays in Philosophy and Yoga 1.01 - The Ideal of the Karmayogin,

46:The creative truth of things works and can work infallibly even in the Inconscient: ~ Sri Aurobindo, Essays in Philosophy and Yoga 5.08 - Supermind and Mind of Light,

47:There is an identity in things, in all existences, sarvabhūtāni, as well as a constant changing. ~ Sri Aurobindo, Essays in Philosophy and Yoga Heraclitus - III,

48:It is only the Indian who can believe everything, dare everything, sacrifice everything. ~ Sri Aurobindo, Essays in Philosophy and Yoga 1.01 - The Ideal of the Karmayogin,

49:Man may help or man may resist, but the Zeitgeist works, shapes, overbears, insists. ~ Sri Aurobindo, Essays in Philosophy and Yoga 1.06 - The Greatness of the Individual,

50:Physical science may give clues of process, but cannot lay hold on the reality of things. ~ Sri Aurobindo, Essays in Philosophy and Yoga Rebirth and Soul Evolution,

51:Our spiritual orientation, the magnetism that draws the soul, is to eternal Being and not to eternal Non-Being. ~ Sri Aurobindo, Essays in Philosophy and Yoga 3.1.10 - Karma,

52:Man epitomises in his being not only the animal existence below him, but the obscurer subanimal being. ~ Sri Aurobindo, Essays in Philosophy and Yoga 3.7.1.06 - The Ascending Unity,

53:There is a law, a one truth of being, a guiding and fulfilling purpose of the world-existence. ~ Sri Aurobindo, Essays in Philosophy and Yoga 5.08 - Supermind and Mind of Light,

54:The depths are linked to the heights and the Law of the one Truth creates and works everywhere. ~ Sri Aurobindo, Essays in Philosophy and Yoga 5.08 - Supermind and Mind of Light,

55:Brahman is willing to be called Vishnu, and yet he is not willing, because he is also Brahma and Maheshwara. ~ Sri Aurobindo, Essays in Philosophy and Yoga Heraclitus - VI,

56:Human thought in the generality of men is no more than a rough and crude acceptance of unexamined ideas. ~ Sri Aurobindo, Essays in Philosophy and Yoga The Reincarnating Soul,

57:Dharma means every ideal which we can propose to ourselves and the law of its working out and its action. ~ Sri Aurobindo, Essays in Philosophy and Yoga 5.02 - Perfection of the Body,

58:Humanity is not the highest godhead; God is more than humanity; but in humanity too we have to find and to serve him. ~ Sri Aurobindo, Essays in Philosophy and Yoga Materialism,

59:Progress is the very heart of the significance of human life, for it means our evolution into greater and richer being. ~ Sri Aurobindo, Essays in Philosophy and Yoga Materialism,

60:Man insists continually on making God in his own image instead of seeking to make himself more and more in the image of God, ~ Sri Aurobindo, Essays in Philosophy and Yoga 3.1.15 - Rebirth,

61:The meeting of man and God must always mean a penetration and entry of the divine into the human and a self-immergence of man in the Divinity. ~ Sri Aurobindo, Essays In Philosophy And Yoga ,

62:The emergence and growth of consciousness is the central motive of the evolution and the key to its secret purpose. ~ Sri Aurobindo, Essays in Philosophy and Yoga 5.02 - Perfection of the Body,

63:The Divine is already there immanent within us, ourselves are that in our inmost reality and it is this reality. ~ Sri Aurobindo, Essays in Philosophy and Yoga 5.04 - Supermind and the Life Divine,

64:The One is for ever, and the Many are for ever because the One is for ever. So long as there is a sea, there will be waves. ~ Sri Aurobindo, Essays in Philosophy and Yoga The Three Purushas,

65:In all forms in the world there is a force at work, unconsciously active or oppressed by inertia in its lower formulations. ~ Sri Aurobindo, Essays in Philosophy and Yoga 5.02 - Perfection of the Body,

66:The end of a stage of evolution is usually marked by a powerful recrudescence of all that has to go out of the evolution. ~ Sri Aurobindo, Essays in Philosophy and Yoga The Process of Evolution,

67:The overcoming of the sex instinct and impulse is indeed binding on all who would attain to self-mastery and lead the spiritual life. ~ Sri Aurobindo, Essays in Philosophy and Yoga 5.03 - The Divine Body,

68:A great thing would be done if all these God-visions could embrace and cast themselves into each other; but intellectual dogma and cult egoism stand in the way. ~ Sri Aurobindo, Essays In Philosophy And Yoga ,

69:An involution of spirit in matter is the beginning, but a spiritual assumption of divine birth is the fullness of the evolution. ~ Sri Aurobindo, Essays in Philosophy and Yoga 5.7.1.07 - Involution and Evolution,

70:A divine life in a material world implies necessarily a union of the two ends of existence, the spiritual summit and the material base. ~ Sri Aurobindo, Essays in Philosophy and Yoga 5.02 - Perfection of the Body,

71:The manifestation of a supramental truth-consciousness is therefore the capital reality that will make the divine life possible. ~ Sri Aurobindo, Essays in Philosophy and Yoga 5.04 - Supermind and the Life Divine,

72:All would change if man could once consent to be spiritualised; but his nature mental and vital and physical is rebellious to the higher law. He loves his imperfections. ~ Sri Aurobindo, Essays In Philosophy And Yoga ,

73:Even in the most purely mental activities the fitness, readiness or perfect training of the bodily instrument is a condition indispensable. ~ Sri Aurobindo, Essays in Philosophy and Yoga 5.02 - Perfection of the Body,

74:Remember always that you too are Brahman and the divine Shakti is working in you; reach out always to the realisation of God's omnipotence and his delight in the Lila. ~ Sri Aurobindo, Essays In Philosophy And Yoga ,

75:Perfection is the true aim of all culture, the spiritual and psychic, the mental, the vital and it must be the aim of our physical culture also. ~ Sri Aurobindo, Essays in Philosophy and Yoga 5.02 - Perfection of the Body,

76:Chance, that vague shadow of an infinite possibility, must be banished from the dictionary of our perceptions; for of chance we can make nothing, because it is nothing. ~ Sri Aurobindo, Essays in Philosophy and Yoga 3.1.10 - Karma,

77:I become what I see in myself. All that thought suggests to me, I can do; all that thought reveals in me, I can become. This should be man's unshakable faith in himself, because God dwells in him. ~ Sri Aurobindo, Essays In Philosophy And Yoga ,

78:There are higher levels of the mind than any we now conceive and to these we must one day reach and rise beyond them to the heights of a greater, a spiritual existence. ~ Sri Aurobindo, Essays in Philosophy and Yoga 5.02 - Perfection of the Body,

79:When a man who has carried out a great work is destroyed, it is for the egoism by which he has misused the force within that the force itself breaks him to pieces. ~ Sri Aurobindo, Essays in Philosophy and Yoga 1.06 - The Greatness of the Individual,

80:The body is the chariot and the senses are the horses of the driving and it is through the bloodstained and mire-sunk ways of the world that Sri Krishna pilots the soul of man to Vaicuntha. ~ Sri Aurobindo, Essays in Philosophy and Yoga 1.02 - Karmayoga,

81:What we call the Inconscient is an appearance, a dwelling place, an instrument of a secret Consciousness or a Superconscient which has created the miracle we call the universe. ~ Sri Aurobindo, Essays in Philosophy and Yoga 5.02 - Perfection of the Body,

82:In the totality of the change we have to achieve, human means and forces too have to be taken up, not dropped but used and magnified to their utmost possibility as part of the new life. ~ Sri Aurobindo, Essays in Philosophy and Yoga 5.02 - Perfection of the Body,

83:It is in our inner spiritual experiences that we shall find the proof and source of the world’s Scriptures, the law of knowledge, love and conduct, the basis and inspiration of Karmayoga. ~ Sri Aurobindo, Essays in Philosophy and Yoga 1.01 - The Ideal of the Karmayogin,

84:God cannot cease from leaning towards Nature, nor man from aspiring towards the Godhead. It is the eternal relation of the finite to the infinite. When they seem to turn from each other, it is to recoil for a more intimate meeting. ~ Sri Aurobindo, Essays In Philosophy And Yoga ,

85:The sex-vampire eats up the other’s vital and gives nothing or very little. ~ Sri Aurobindo, Essays in Philosophy and Yoga 3.1.10 - Karma,

86:Work without ideals is a false gospel. ~ Sri Aurobindo, Essays in Philosophy and Yoga 1.13 - The Stress of the Hidden Spirit,

87:There is a meaning in each curve and line.It is an architecture high and grandBy many named and nameless masons builtIn which unseeing hands obey the Unseen, ~ Sri Aurobindo, Essays in Philosophy and Yoga 1.01 - The Ideal of the Karmayogin,

88:Essentially, Yoga is a generic name for the processes and the result of processes by which we transcend or shred off our present modes of being and rise to a new, a higher, a wider mode of consciousness which is not that of the ordinary animal and intellectual man. Yoga is the exchange of an egoistic for a universal or cosmic consciousness lifted towards or informed by the supra-cosmic, transcendent Unnameable who is the source and support of all things. Yoga is the passage of the human thinking animal towards the God-consciousness from which he has descended. ~ Sri Aurobindo, Essays in Philosophy and Yoga ,

89:...the present terms are there not as an unprofitable recurrence, but in active pregnant gestation of all that is yet to be unfolded by the spirit, no irrational decimal recurrence helplessly repeating for ever its figures, but an expanding series of powers of the Infinite. What is in front of us is the greater potentialities, the steps yet unclimbed, the intended mightier manifestations. Why we are here is to be this means of the spirit's upward self-unfolding. What we have to do with ourselves and our significances is to grow and open them to greater significances of divine being, divine consciousness, divine power, divine delight and multiplied unity, and what we have to do with our environment is to use it consciously for increasing spiritual purposes and make it more and more a mould for the ideal unfolding of the perfect nature and self-conception of the Divine in the cosmos. This is surely the Will in things which moves, great and deliberate, unhasting, unresting, through whatever cycles, towards a greater and greater informing of its own finite figures with its own infinite Reality. ~ Sri Aurobindo, Essays In Philosophy And Yoga ,

90:This is the real sense and drive of what we see as evolution: the multiplication and variation of forms is only the means of its process. Each gradation contains the possibility and the certainty of the grades beyond it: the emergence of more and more developed forms and powers points to more perfected forms and greater powers beyond them, and each emergence of consciousness and the conscious beings proper to it enables the rise to a greater consciousness beyond and the greater order of beings up to the ultimate godheads of which Nature is striving and is destined to show herself capable. Matter developed its organised forms until it became capable of embodying living organisms; then life rose from the subconscience of the plant into conscious animal formations and through them to the thinking life of man. Mind founded in life developed intellect, developed its types of knowledge and ignorance, truth and error till it reached the spiritual perception and illumination and now can see as in a glass dimly the possibility of supermind and a truthconscious existence. In this inevitable ascent the mind of Light is a gradation, an inevitable stage. As an evolving principle it will mark a stage in the human ascent and evolve a new type of human being; this development must carry in it an ascending gradation of its own powers and types of an ascending humanity which will embody more and more the turn towards spirituality, capacity for Light, a climb towards a divinised manhood and the divine life. In the birth of the mind of Light and its ascension into its own recognisable self and its true status and right province there must be, in the very nature of things as they are and very nature of the evolutionary process as it is at present, two stages. In the first, we can see the mind of Light gathering itself out of the Ignorance, assembling its constituent elements, building up its shapes and types, however imperfect at first, and pushing them towards perfection till it can cross the border of the Ignorance and appear in the Light, in its own Light. In the second stage we can see it developing itself in that greater natural light, taking its higher shapes and forms till it joins the supermind and lives as its subordinate portion or its delegate. ~ Sri Aurobindo, Essays In Philosophy And Yoga 5.08 - Supermind and Mind of Light,

91:they are acting all the while in the spirit of rajasic ahaṅkara, persuade themselves that God is working through them and they have no part in the action. This is because they are satisfied with the mere intellectual assent to the idea without waiting for the whole system and life to be full of it. A continual remembrance of God in others and renunciation of individual eagerness (spr.ha) are needed and a careful watching of our inner activities until God by the full light of self-knowledge, jñanadı̄pena bhasvata, dispels all further chance of self-delusion. The danger of tamogun.a is twofold, first, when the Purusha thinks, identifying himself with the tamas in him, "I am weak, sinful, miserable, ignorant, good-for-nothing, inferior to this man and inferior to that man, adhama, what will God do through me?" - as if God were limited by the temporary capacities or incapacities of his instruments and it were not true that he can make the dumb to talk and the lame to cross the hills, mūkaṁ karoti vacalaṁ paṅguṁ laṅghayate girim, - and again when the sadhak tastes the relief, the tremendous relief of a negative santi and, feeling himself delivered from all troubles and in possession of peace, turns away from life and action and becomes attached to the peace and ease of inaction. Remember always that you too are Brahman and the divine Shakti is working in you; reach out always to the realisation of God's omnipotence and his delight in the Lila. He bids Arjuna work lokasaṅgraharthaya, for keeping the world together, for he does not wish the world to sink back into Prakriti, but insists on your acting as he acts, "These worlds would be overpowered by tamas and sink into Prakriti if I did not do actions." To be attached to inaction is to give up our action not to God but to our tamasic ahaṅkara. The danger of the sattvagun.a is when the sadhak becomes attached to any one-sided conclusion of his reason, to some particular kriya or movement of the sadhana, to the joy of any particular siddhi of the yoga, perhaps the sense of purity or the possession of some particular power or the Ananda of the contact with God or the sense of freedom and hungers after it, becomes attached to that only and would have nothing else. Remember that the yoga is not for yourself; for these things, though they are part of the siddhi, are not the object of the siddhi, for you have decided at the beginning to make no claim upon God but take what he gives you freely and, as for the Ananda, the selfless soul will even forego the joy of God's presence, ... ~ Sri Aurobindo, Essays In Philosophy And Yoga ,

92:The Supermind [Supramental consciousness] is in its very essence a truth-consciousness, a consciousness always free from the Ignorance which is the foundation of our present natural or evolutionary existence and from which nature in us is trying to arrive at self-knowledge and world-knowledge and a right consciousness and the right use of our existence in the universe. The Supermind, because it is a truth-consciousness, has this knowledge inherent in it and this power of true existence; its course is straight and can go direct to its aim, its field is wide and can even be made illimitable. This is because its very nature is knowledge: it has not to acquire knowledge but possesses it in its own right; its steps are not from nescience or ignorance into some imperfect light, but from truth to greater truth, from right perception to deeper perception, from intuition to intuition, from illumination to utter and boundless luminousness, from growing widenesses to the utter vasts and to very infinitude. On its summits it possesses the divine omniscience and omnipotence, but even in an evolutionary movement of its own graded self-manifestation by which it would eventually reveal its own highest heights, it must be in its very nature essentially free from ignorance and error: it starts from truth and light and moves always in truth and light. As its knowledge is always true, so too its will is always true; it does not fumble in its handling of things or stumble in its paces. In the Supermind feeling and emotion do not depart from their truth, make no slips or mistakes, do not swerve from the right and the real, cannot misuse beauty and delight or twist away from a divine rectitude. In the Supermind sense cannot mislead or deviate into the grossnesses which are here its natural imperfections and the cause of reproach, distrust and misuse by our ignorance. Even an incomplete statement made by the Supermind is a truth leading to a further truth, its incomplete action a step towards completeness. All the life and action and leading of the Supermind is guarded in its very nature from the falsehoods and uncertainties that are our lot; it moves in safety towards its perfection. Once the truth-consciousness was established here on its own sure foundation, the evolution of divine life would be a progress in felicity, a march through light to Ananda. Supermind is an eternal reality of the divine Being and the divine Nature. In its own plane it already and always exists and possesses its own essential law of being; it has not to be created or to emerge or evolve into existence out of involution in Matter or out of non-existence, as it might seem to the view of mind which itself seems to its own view to have so emerged from life and Matter or to have evolved out of an involution in life and Matter. The nature of Supermind is always the same, a being of knowledge, proceeding from truth to truth, creating or rather manifesting what has to be manifested by the power of a pre-existent knowledge, not by hazard but by a self-existent destiny in the being itself, a necessity of the thing in itself and therefore inevitable. Its -manifestation of the divine life will also be inevitable; its own life on its own plane is divine and, if Supermind descends upon the earth, it will bring necessarily the divine life with it and establish it here. Supermind is the grade of existence beyond mind, life and Matter and, as mind, life and Matter have manifested on the earth, so too must Supermind in the inevitable course of things manifest in this world of Matter. In fact, a supermind is already here but it is involved, concealed behind this manifest mind, life and Matter and not yet acting overtly or in its own power: if it acts, it is through these inferior powers and modified by their characters and so not yet recognisable. It is only by the approach and arrival of the descending Supermind that it can be liberated upon earth and reveal itself in the action of our material, vital and mental parts so that these lower powers can become portions of a total divinised activity of our whole being: it is that that will bring to us a completely realised divinity or the divine life. It is indeed so that life and mind involved in Matter have realised themselves here; for only what is involved can evolve, otherwise there could be no emergence. The manifestation of a supramental truth-consciousness is therefore the capital reality that will make the divine life possible. It is when all the movements of thought, impulse and action are governed and directed by a self-existent and luminously automatic truth-consciousness and our whole nature comes to be constituted by it and made of its stuff that the life divine will be complete and absolute. Even as it is, in reality though not in the appearance of things, it is a secret self-existent knowledge and truth that is working to manifest itself in the creation here. The Divine is already there immanent within us, ourselves are that in our inmost reality and it is this reality that we have to manifest; it is that which constitutes the urge towards the divine living and makes necessary the creation of the life divine even in this material existence. A manifestation of the Supermind and its truth-consciousness is then inevitable; it must happen in this world sooner or lateR But it has two aspects, a descent from above, an ascent from below, a self-revelation of the Spirit, an evolution in Nature. The ascent is necessarily an effort, a working of Nature, an urge or nisus on her side to raise her lower parts by an evolutionary or revolutionary change, conversion or transformation into the divine reality and it may happen by a process and progress or by a rapid miracle. The descent or self-revelation of the Spirit is an act of the supreme Reality from above which makes the realisation possible and it can appear either as the divine aid which brings about the fulfilment of the progress and process or as the sanction of the miracle. Evolution, as we see it in this world, is a slow and difficult process and, indeed, needs usually ages to reach abiding results; but this is because it is in its nature an emergence from inconscient beginnings, a start from nescience and a working in the ignorance of natural beings by what seems to be an unconscious force. There can be, on the contrary, an evolution in the light and no longer in the darkness, in which the evolving being is a conscious participant and cooperator, and this is precisely what must take place here. Even in the effort and progress from the Ignorance to Knowledge this must be in part if not wholly the endeavour to be made on the heights of the nature, and it must be wholly that in the final movement towards the spiritual change, realisation, transformation. It must be still more so when there is a transition across the dividing line between the Ignorance and the Knowledge and the evolution is from knowledge to greater knowledge, from consciousness to greater consciousness, from being to greater being. There is then no longer any necessity for the slow pace of the ordinary evolution; there can be rapid conversion, quick transformation after transformation, what would seem to our normal present mind a succession of miracles. An evolution on the supramental levels could well be of that nature; it could be equally, if the being so chose, a more leisurely passage of one supramental state or condition of things to something beyond but still supramental, from level to divine level, a building up of divine gradations, a free growth to the supreme Supermind or beyond it to yet undreamed levels of being, consciousness and Ananda. ~ Sri Aurobindo, Essays In Philosophy And Yoga 558,

*** NEWFULLDB 2.4M ***

1:Man is fortunately inconsistent. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Materialism,

2:The perfect man is a divine child! ~ Sri Aurobindo, Essays in Philosophy and Yoga, Heraclitus - VII,

3:The mind pre-eminently is man; ~ Sri Aurobindo, Essays in Philosophy and Yoga, Perfection of the Body,

4:Liberation is self-possession, ~ Sri Aurobindo, Essays in Philosophy and Yoga, Involution and Evolution,

5:Everything is a poise of contrary energies. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Heraclitus - IV,

6:All Nature is a display and a play of God, ~ Sri Aurobindo, Essays in Philosophy and Yoga, Involution and Evolution,

7:Everything becomes, nothing is made. ~ Sri Aurobindo, Essays in Philosophy and Yoga, The Stress of the Hidden Spirit,

8:It is only through life that one can reach to immortality. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Karmayoga,

9:All is eternal in the eternal spirit. ~ Sri Aurobindo, Essays in Philosophy and Yoga, The Stress of the Hidden Spirit,

10:The body has an unexpressed knowledge of its own. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Supermind and Humanity,

11:The form is phenomenon, the idea is reality. ~ Sri Aurobindo, Essays in Philosophy and Yoga, The Stress of the Hidden Spirit,

12:Energy distributes itself, but never really dissipates itself. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Heraclitus - V,

13:Apparent evil is often the shortest way to the good. ~ Sri Aurobindo, Essays in Philosophy and Yoga, The Strength of Stillness,

14:No human law is the absolute expression of the divine justice, ~ Sri Aurobindo, Essays in Philosophy and Yoga, Heraclitus - VI,

15:What we call the Ignorance is a cloaked Knowledge. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Supermind and Mind of Light,

16:Necessity is the child of the spirit’s free self-determination. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Karma and Freedom,

17:The complete soul possesses all its self and all Nature. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Involution and Evolution,

18:All this infinite becoming is a birth of the Spirit into form. ~ Sri Aurobindo, Essays in Philosophy and Yoga, The Ascending Unity,

19:All the terrestrial past of the world is there summarised in man. ~ Sri Aurobindo, Essays in Philosophy and Yoga, The Ascending Unity,

20:From exchange we can rise to the highest possible idea of interchange. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Heraclitus - VII,

21:Transform reason into ordered intuition; let all thyself be light. This is thy goal.    ~ Sri Aurobindo, Essays In Philosophy And Yoga, [T5],

22:A divine life in a divine body is the formula of the ideal that we envisage. ~ Sri Aurobindo, Essays in Philosophy and Yoga, The Divine Body,

23:All birth is a progressive self-finding, a means of self-realisation. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Involution and Evolution,

24:The Spirit manifest as Intelligence is the basis of the world. ~ Sri Aurobindo, Essays in Philosophy and Yoga, The Stress of the Hidden Spirit,

25:The cosmos is eternally one and many and does not by becoming cease to be one. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Heraclitus - III,

26:It is to make the yoga the ideal of human life that India rises today. ~ Sri Aurobindo, Essays in Philosophy and Yoga, The Ideal of the Karmayogin,

27:Freedom may be illusory and our apparent freedom may be a real and iron bondage. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Fate and Free-Will,

28:Matter is only so much mobile energy vibrating intensely into form. ~ Sri Aurobindo, Essays in Philosophy and Yoga, The Stress of the Hidden Spirit,

29:The form is the manifestation or appearance, the idea is the truth. ~ Sri Aurobindo, Essays in Philosophy and Yoga, The Stress of the Hidden Spirit,

30:Our humanity is the conscious meeting place of the finite and the infinite. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Involution and Evolution,

31:Adwaita is true, because the Many are only manifestations of the One. ~ Sri Aurobindo, Essays in Philosophy and Yoga, The Stress of the Hidden Spirit,

32:Being is an eternal becoming and yet the Becoming resolves itself into eternal being. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Heraclitus - II,

33:Limitation by ignorance and error is the fundamental defect of an untransformed mind, ~ Sri Aurobindo, Essays in Philosophy and Yoga, The Divine Body,

34:Order is not inconsistent with liberty but rather the condition for the right use of liberty. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Message,

35:All cannot, indeed, reach in a single life the highest in this path, but all can go forward. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Karmayoga,

36:Everything is put out from latency, nothing is brought into existence. ~ Sri Aurobindo, Essays in Philosophy and Yoga, The Stress of the Hidden Spirit,

37:The ascent of Life is in its nature the ascent of the divine Delight in things. ~ Sri Aurobindo, Essays in Philosophy and Yoga, The Double Soul in Man,

38:The one reward of the works of right Knowledge is to grow perpetually into the infinite Light. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Rebirth,

39:All things circle back to the eternal unity and in their beginning and end are the same. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Heraclitus - VI,

40:Change and unalterable conservation of energy in the change are the law, not destruction. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Heraclitus - V,

41:The greatness of individuals is the greatness of the eternal Energy within. ~ Sri Aurobindo, Essays in Philosophy and Yoga, The Greatness of the Individual,

42:Kali when she enters into a man cares nothing for rationality and possibility. ~ Sri Aurobindo, Essays in Philosophy and Yoga, The Greatness of the Individual,

43:The dance of Brindaban is not complete without the death-dance of Kurukshetra; ~ Sri Aurobindo, Essays in Philosophy and Yoga, The Greatness of the Individual,

44:Recover the source of all strength in yourselves and all else will be added to you. ~ Sri Aurobindo, Essays in Philosophy and Yoga, The Ideal of the Karmayogin,

45:The creative truth of things works and can work infallibly even in the Inconscient: ~ Sri Aurobindo, Essays in Philosophy and Yoga, Supermind and Mind of Light,

46:There is an identity in things, in all existences, sarvabhūtāni, as well as a constant changing. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Heraclitus - III,

47:What is God after all?    An eternal child    playing an eternal game    in an eternal garden.    ~ Sri Aurobindo, Essays In Philosophy And Yoga, Thoughts And Glimpses,

48:It is only the Indian who can believe everything, dare everything, sacrifice everything. ~ Sri Aurobindo, Essays in Philosophy and Yoga, The Ideal of the Karmayogin,

49:Man may help or man may resist, but the Zeitgeist works, shapes, overbears, insists. ~ Sri Aurobindo, Essays in Philosophy and Yoga, The Greatness of the Individual,

50:Physical science may give clues of process, but cannot lay hold on the reality of things. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Rebirth and Soul Evolution,

51:Our spiritual orientation, the magnetism that draws the soul, is to eternal Being and not to eternal Non-Being. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Karma,

52:Man epitomises in his being not only the animal existence below him, but the obscurer subanimal being. ~ Sri Aurobindo, Essays in Philosophy and Yoga, The Ascending Unity,

53:There is a law, a one truth of being, a guiding and fulfilling purpose of the world-existence. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Supermind and Mind of Light,

54:The depths are linked to the heights and the Law of the one Truth creates and works everywhere. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Supermind and Mind of Light,

55:Brahman is willing to be called Vishnu, and yet he is not willing, because he is also Brahma and Maheshwara. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Heraclitus - VI,

56:Human thought in the generality of men is no more than a rough and crude acceptance of unexamined ideas. ~ Sri Aurobindo, Essays in Philosophy and Yoga, The Reincarnating Soul,

57:Dharma means every ideal which we can propose to ourselves and the law of its working out and its action. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Perfection of the Body,

58:Humanity is not the highest godhead; God is more than humanity; but in humanity too we have to find and to serve him. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Materialism,

59:Progress is the very heart of the significance of human life, for it means our evolution into greater and richer being. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Materialism,

60:Man insists continually on making God in his own image instead of seeking to make himself more and more in the image of God, ~ Sri Aurobindo, Essays in Philosophy and Yoga, Rebirth,

61:The emergence and growth of consciousness is the central motive of the evolution and the key to its secret purpose. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Perfection of the Body,

62:The meeting of man and God must always mean a penetration and entry of the divine into the human and a self-immergence of man in the Divinity. ~ Sri Aurobindo, Essays In Philosophy And Yoga,

63:The Divine is already there immanent within us, ourselves are that in our inmost reality and it is this reality. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Supermind and the Life Divine,

64:The One is for ever, and the Many are for ever because the One is for ever. So long as there is a sea, there will be waves. ~ Sri Aurobindo, Essays in Philosophy and Yoga, The Three Purushas,

65:In all forms in the world there is a force at work, unconsciously active or oppressed by inertia in its lower formulations. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Perfection of the Body,

66:The end of a stage of evolution is usually marked by a powerful recrudescence of all that has to go out of the evolution. ~ Sri Aurobindo, Essays in Philosophy and Yoga, The Process of Evolution,

67:The overcoming of the sex instinct and impulse is indeed binding on all who would attain to self-mastery and lead the spiritual life. ~ Sri Aurobindo, Essays in Philosophy and Yoga, The Divine Body,

68:An involution of spirit in matter is the beginning, but a spiritual assumption of divine birth is the fullness of the evolution. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Involution and Evolution,

69:A divine life in a material world implies necessarily a union of the two ends of existence, the spiritual summit and the material base. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Perfection of the Body,

70:The manifestation of a supramental truth-consciousness is therefore the capital reality that will make the divine life possible. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Supermind and the Life Divine,

71:A great thing would be done if all these God-visions could embrace and cast themselves into each other; but intellectual dogma and cult egoism stand in the way. ~ Sri Aurobindo, Essays In Philosophy And Yoga,

72:Even in the most purely mental activities the fitness, readiness or perfect training of the bodily instrument is a condition indispensable. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Perfection of the Body,

73:Perfection is the true aim of all culture, the spiritual and psychic, the mental, the vital and it must be the aim of our physical culture also. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Perfection of the Body,

74:All would change if man could once consent to be spiritualised; but his nature mental and vital and physical is rebellious to the higher law. He loves his imperfections. ~ Sri Aurobindo, Essays In Philosophy And Yoga,

75:Remember always that you too are Brahman and the divine Shakti is working in you; reach out always to the realisation of God's omnipotence and his delight in the Lila. ~ Sri Aurobindo, Essays In Philosophy And Yoga, [T5],

76:Chance, that vague shadow of an infinite possibility, must be banished from the dictionary of our perceptions; for of chance we can make nothing, because it is nothing. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Karma,

77:There are higher levels of the mind than any we now conceive and to these we must one day reach and rise beyond them to the heights of a greater, a spiritual existence. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Perfection of the Body,

78:When a man who has carried out a great work is destroyed, it is for the egoism by which he has misused the force within that the force itself breaks him to pieces. ~ Sri Aurobindo, Essays in Philosophy and Yoga, The Greatness of the Individual,

79:I become what I see in myself. All that thought suggests to me, I can do; all that thought reveals in me, I can become. This should be man's unshakable faith in himself, because God dwells in him.    ~ Sri Aurobindo, Essays In Philosophy And Yoga,

80:The body is the chariot and the senses are the horses of the driving and it is through the bloodstained and mire-sunk ways of the world that Sri Krishna pilots the soul of man to Vaicuntha. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Karmayoga,

81:What we call the Inconscient is an appearance, a dwelling place, an instrument of a secret Consciousness or a Superconscient which has created the miracle we call the universe. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Perfection of the Body,

82:In the totality of the change we have to achieve, human means and forces too have to be taken up, not dropped but used and magnified to their utmost possibility as part of the new life. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Perfection of the Body,

83:It is in our inner spiritual experiences that we shall find the proof and source of the world’s Scriptures, the law of knowledge, love and conduct, the basis and inspiration of Karmayoga. ~ Sri Aurobindo, Essays in Philosophy and Yoga, The Ideal of the Karmayogin,

84:The sex-vampire eats up the other’s vital and gives nothing or very little. ~ Sri Aurobindo, Letters on Yoga - IV: Interactions with Others and the Practice of Yoga Sec-Vampire In myself is the seed of all my creation. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Karma,

85:God cannot cease from leaning towards Nature, nor man from aspiring towards the Godhead. It is the eternal relation of the finite to the infinite. When they seem to turn from each other, it is to recoil for a more intimate meeting.    ~ Sri Aurobindo, Essays In Philosophy And Yoga,

86:Work without ideals is a false gospel. ~ Sri Aurobindo, Bande Mataram - II: Work and Ideal Work without ideals is a false gospel. The world is a great game of hide and seek in which the real hides behind the apparent, spirit behind matter. ~ Sri Aurobindo, Essays in Philosophy and Yoga, The Stress of the Hidden Spirit,

87:There is a meaning in each curve and line. It is an architecture high and grand By many named and nameless masons built In which unseeing hands obey the Unseen, ~ Sri Aurobindo, Savitri, The Way of Fate and the Problem of Pain Meaning of this World Our means must be as great as our ends. ~ Sri Aurobindo, Essays in Philosophy and Yoga, The Ideal of the Karmayogin,

88:Essentially, Yoga is a generic name for the processes and the result of processes by which we transcend or shred off our present modes of being and rise to a new, a higher, a wider mode of consciousness which is not that of the ordinary animal and intellectual man. Yoga is the exchange of an egoistic for a universal or cosmic consciousness lifted towards or informed by the supra-cosmic, transcendent Unnameable who is the source and support of all things. Yoga is the passage of the human thinking animal towards the God-consciousness from which he has descended. ~ Sri Aurobindo, Essays in Philosophy and Yoga,

89:...the present terms are there not as an unprofitable recurrence, but in active pregnant gestation of all that is yet to be unfolded by the spirit, no irrational decimal recurrence helplessly repeating for ever its figures, but an expanding series of powers of the Infinite. What is in front of us is the greater potentialities, the steps yet unclimbed, the intended mightier manifestations. Why we are here is to be this means of the spirit's upward self-unfolding. What we have to do with ourselves and our significances is to grow and open them to greater significances of divine being, divine consciousness, divine power, divine delight and multiplied unity, and what we have to do with our environment is to use it consciously for increasing spiritual purposes and make it more and more a mould for the ideal unfolding of the perfect nature and self-conception of the Divine in the cosmos. This is surely the Will in things which moves, great and deliberate, unhasting, unresting, through whatever cycles, towards a greater and greater informing of its own finite figures with its own infinite Reality.    ~ Sri Aurobindo, Essays In Philosophy And Yoga,

90:This is the real sense and drive of what we see as evolution: the multiplication and variation of forms is only the means of its process. Each gradation contains the possibility and the certainty of the grades beyond it: the emergence of more and more developed forms and powers points to more perfected forms and greater powers beyond them, and each emergence of consciousness and the conscious beings proper to it enables the rise to a greater consciousness beyond and the greater order of beings up to the ultimate godheads of which Nature is striving and is destined to show herself capable. Matter developed its organised forms until it became capable of embodying living organisms; then life rose from the subconscience of the plant into conscious animal formations and through them to the thinking life of man. Mind founded in life developed intellect, developed its types of knowledge and ignorance, truth and error till it reached the spiritual perception and illumination and now can see as in a glass dimly the possibility of supermind and a truthconscious existence. In this inevitable ascent the mind of Light is a gradation, an inevitable stage. As an evolving principle it will mark a stage in the human ascent and evolve a new type of human being; this development must carry in it an ascending gradation of its own powers and types of an ascending humanity which will embody more and more the turn towards spirituality, capacity for Light, a climb towards a divinised manhood and the divine life.    In the birth of the mind of Light and its ascension into its own recognisable self and its true status and right province there must be, in the very nature of things as they are and very nature of the evolutionary process as it is at present, two stages. In the first, we can see the mind of Light gathering itself out of the Ignorance, assembling its constituent elements, building up its shapes and types, however imperfect at first, and pushing them towards perfection till it can cross the border of the Ignorance and appear in the Light, in its own Light. In the second stage we can see it developing itself in that greater natural light, taking its higher shapes and forms till it joins the supermind and lives as its subordinate portion or its delegate.    ~ Sri Aurobindo, Essays In Philosophy And Yoga, Mind of Light, 587,

91:they are acting all the while in the spirit of rajasic ahaṅkara, persuade themselves that God is working through them and they have no part in the action. This is because they are satisfied with the mere intellectual assent to the idea without waiting for the whole system and life to be full of it. A continual remembrance of God in others and renunciation of individual eagerness (spr.ha) are needed and a careful watching of our inner activities until God by the full light of self-knowledge, jñanadı̄pena bhasvata, dispels all further chance of self-delusion. The danger of tamogun.a is twofold, first, when the Purusha thinks, identifying himself with the tamas in him, "I am weak, sinful, miserable, ignorant, good-for-nothing, inferior to this man and inferior to that man, adhama, what will God do through me?" - as if God were limited by the temporary capacities or incapacities of his instruments and it were not true that he can make the dumb to talk and the lame to cross the hills, mūkaṁ karoti vacalaṁ paṅguṁ laṅghayate girim, - and again when the sadhak tastes the relief, the tremendous relief of a negative santi and, feeling himself delivered from all troubles and in possession of peace, turns away from life and action and becomes attached to the peace and ease of inaction. Remember always that you too are Brahman and the divine Shakti is working in you; reach out always to the realisation of God's omnipotence and his delight in the Lila. He bids Arjuna work lokasaṅgraharthaya, for keeping the world together, for he does not wish the world to sink back into Prakriti, but insists on your acting as he acts, "These worlds would be overpowered by tamas and sink into Prakriti if I did not do actions." To be attached to inaction is to give up our action not to God but to our tamasic ahaṅkara. The danger of the sattvagun.a is when the sadhak becomes attached to any one-sided conclusion of his reason, to some particular kriya or movement of the sadhana, to the joy of any particular siddhi of the yoga, perhaps the sense of purity or the possession of some particular power or the Ananda of the contact with God or the sense of freedom and hungers after it, becomes attached to that only and would have nothing else. Remember that the yoga is not for yourself; for these things, though they are part of the siddhi, are not the object of the siddhi, for you have decided at the beginning to make no claim upon God but take what he gives you freely and, as for the Ananda, the selfless soul will even forego the joy of God's presence, ... ~ Sri Aurobindo, Essays In Philosophy And Yoga,

92:The Supermind [Supramental consciousness] is in its very essence a truth-consciousness, a consciousness always free from the Ignorance which is the foundation of our present natural or evolutionary existence and from which nature in us is trying to arrive at self-knowledge and world-knowledge and a right consciousness and the right use of our existence in the universe. The Supermind, because it is a truth-consciousness, has this knowledge inherent in it and this power of true existence; its course is straight and can go direct to its aim, its field is wide and can even be made illimitable. This is because its very nature is knowledge: it has not to acquire knowledge but possesses it in its own right; its steps are not from nescience or ignorance into some imperfect light, but from truth to greater truth, from right perception to deeper perception, from intuition to intuition, from illumination to utter and boundless luminousness, from growing widenesses to the utter vasts and to very infinitude. On its summits it possesses the divine omniscience and omnipotence, but even in an evolutionary movement of its own graded self-manifestation by which it would eventually reveal its own highest heights, it must be in its very nature essentially free from ignorance and error: it starts from truth and light and moves always in truth and light. As its knowledge is always true, so too its will is always true; it does not fumble in its handling of things or stumble in its paces. In the Supermind feeling and emotion do not depart from their truth, make no slips or mistakes, do not swerve from the right and the real, cannot misuse beauty and delight or twist away from a divine rectitude. In the Supermind sense cannot mislead or deviate into the grossnesses which are here its natural imperfections and the cause of reproach, distrust and misuse by our ignorance. Even an incomplete statement made by the Supermind is a truth leading to a further truth, its incomplete action a step towards completeness. All the life and action and leading of the Supermind is guarded in its very nature from the falsehoods and uncertainties that are our lot; it moves in safety towards its perfection. Once the truth-consciousness was established here on its own sure foundation, the evolution of divine life would be a progress in felicity, a march through light to Ananda. Supermind is an eternal reality of the divine Being and the divine Nature. In its own plane it already and always exists and possesses its own essential law of being; it has not to be created or to emerge or evolve into existence out of involution in Matter or out of non-existence, as it might seem to the view of mind which itself seems to its own view to have so emerged from life and Matter or to have evolved out of an involution in life and Matter. The nature of Supermind is always the same, a being of knowledge, proceeding from truth to truth, creating or rather manifesting what has to be manifested by the power of a pre-existent knowledge, not by hazard but by a self-existent destiny in the being itself, a necessity of the thing in itself and therefore inevitable. Its -manifestation of the divine life will also be inevitable; its own life on its own plane is divine and, if Supermind descends upon the earth, it will bring necessarily the divine life with it and establish it here. Supermind is the grade of existence beyond mind, life and Matter and, as mind, life and Matter have manifested on the earth, so too must Supermind in the inevitable course of things manifest in this world of Matter. In fact, a supermind is already here but it is involved, concealed behind this manifest mind, life and Matter and not yet acting overtly or in its own power: if it acts, it is through these inferior powers and modified by their characters and so not yet recognisable. It is only by the approach and arrival of the descending Supermind that it can be liberated upon earth and reveal itself in the action of our material, vital and mental parts so that these lower powers can become portions of a total divinised activity of our whole being: it is that that will bring to us a completely realised divinity or the divine life. It is indeed so that life and mind involved in Matter have realised themselves here; for only what is involved can evolve, otherwise there could be no emergence. The manifestation of a supramental truth-consciousness is therefore the capital reality that will make the divine life possible. It is when all the movements of thought, impulse and action are governed and directed by a self-existent and luminously automatic truth-consciousness and our whole nature comes to be constituted by it and made of its stuff that the life divine will be complete and absolute. Even as it is, in reality though not in the appearance of things, it is a secret self-existent knowledge and truth that is working to manifest itself in the creation here. The Divine is already there immanent within us, ourselves are that in our inmost reality and it is this reality that we have to manifest; it is that which constitutes the urge towards the divine living and makes necessary the creation of the life divine even in this material existence. A manifestation of the Supermind and its truth-consciousness is then inevitable; it must happen in this world sooner or lateR But it has two aspects, a descent from above, an ascent from below, a self-revelation of the Spirit, an evolution in Nature. The ascent is necessarily an effort, a working of Nature, an urge or nisus on her side to raise her lower parts by an evolutionary or revolutionary change, conversion or transformation into the divine reality and it may happen by a process and progress or by a rapid miracle. The descent or self-revelation of the Spirit is an act of the supreme Reality from above which makes the realisation possible and it can appear either as the divine aid which brings about the fulfilment of the progress and process or as the sanction of the miracle. Evolution, as we see it in this world, is a slow and difficult process and, indeed, needs usually ages to reach abiding results; but this is because it is in its nature an emergence from inconscient beginnings, a start from nescience and a working in the ignorance of natural beings by what seems to be an unconscious force. There can be, on the contrary, an evolution in the light and no longer in the darkness, in which the evolving being is a conscious participant and cooperator, and this is precisely what must take place here. Even in the effort and progress from the Ignorance to Knowledge this must be in part if not wholly the endeavour to be made on the heights of the nature, and it must be wholly that in the final movement towards the spiritual change, realisation, transformation. It must be still more so when there is a transition across the dividing line between the Ignorance and the Knowledge and the evolution is from knowledge to greater knowledge, from consciousness to greater consciousness, from being to greater being. There is then no longer any necessity for the slow pace of the ordinary evolution; there can be rapid conversion, quick transformation after transformation, what would seem to our normal present mind a succession of miracles. An evolution on the supramental levels could well be of that nature; it could be equally, if the being so chose, a more leisurely passage of one supramental state or condition of things to something beyond but still supramental, from level to divine level, a building up of divine gradations, a free growth to the supreme Supermind or beyond it to yet undreamed levels of being, consciousness and Ananda.    ~ Sri Aurobindo, Essays In Philosophy And Yoga, 558,

--- IN CHAPTERS (in Dictionaries, in Quotes, in Chapters)

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   5 Integral Yoga


   5 George Van Vrekhem


   5 Preparing for the Miraculous