classes ::: Sanskrit,
children :::
branches ::: Prakriti
see also ::: Brahman, Chit, Consciousness-Force, Guna, Ishwara, Maya, Nature, Purusha, Shakti

Instances - Definitions - Quotes - Chapters - Wordnet - Webgen


object:Prakriti
language class:Sanskrit

--- QUOTES & DEFS

prakrti (Prakriti) ::: "working out"; Nature; Nature-Force; Nature-Soul; executive or working force. ::: prakrtayah [plural], natural powers. ~ Sri Aurobindo?

Prakriti is the action of the All-conscient.
~ Sri Aurobindo, The Life Divine, Exclusive Concentration of Consciousness-Force and the Ignorance

Prakriti is the power of the All-Soul, the power of the Eternal and Infinite self-moved to action and creation.
~ Sri Aurobindo, Essays on the Gita, The Fullness of Spiritual Action

Prakriti has to reveal itself as shakti of the Purusha.
~ Sri Aurobindo, The Synthesis Of Yoga, The Psychology of Self-Perfection

Prakriti is the field of law and process, but the soul, the Purusha, is the giver of the sanction.
~ Sri Aurobindo, The Life Divine, Rebirth and Other Worlds; Karma, the Soul and Immortality

The Power of self-aware existence, whether drawn into itself or acting in the works of its consciousness and force, its knowledge and its will, Chit and Tapas, Chit and its Shakti,-that is Prakriti.
Delight of being, Ananda, is the eternal truth of the union of this conscious being and its conscious force whether absorbed in itself or else deployed in the inseparable duality of its two aspects.
~ Sri Aurobindo, The Synthesis Of Yoga, Soul and Nature

prakriti; prakruti. ::: "nature"; causal matter; primordial substance out of which all things are created; the cause of illusive creation, the delusion; the primal nature without an "I"-sense; primordial unmanifest essence; that state in which the three gunas exist in equilibrium; when this equilibrium is disturbed, creation begins and the body, senses and mind are formed. The man who is deluded by egoism identifies the Self with the body, mind, the life-force and the senses, and ascribes to the Self all the attributes of the body and the senses. In fact, the gunas of nature perform all actions.
~ Sri Ramana Maharshi

But in the integral conception the Conscious Soul is the Lord, the Nature-Soul is his executive Energy. Purusha is of the nature of Sat, the being of conscious self-existence pure and infinite; Shakti or Prakriti is of the nature of Chit, - it is power of the Purusha's self-conscious existence, pure and infinite. The relation of the two exists between the poles of rest and action. When the Energy is absorbed in the bliss of conscious self-existence, there is rest; when thePurusha pours itself out in the action of its Energy, there is action, creation and the enjoyment or Ananda of becoming. But if Ananda is the creator and begetter of all becoming, its method is Tapas or force of the Purusha's consciousness dwelling upon its own infinite potentiality in existence and producing from it truths of conception or real Ideas, vijnana, which, proceedingfrom an omniscient and omnipotent Self-existence, have the surety of their own fulfilment and contain in themselves the nature and law of their own becoming in the terms of mind, life and matter. The eventual omnipotence of Tapas and the infallible fulfilment of the Idea are the very foundation of all Yoga. In man we render these terms by Will and Faith, - a will that is eventually self-effective because it is of the substance of Knowledge and a faith that is the reflex in the lower consciousness of a Truth or real Idea yet unrealised in the manifestation. It is this self-certainty of the Idea which is meant by the Gita when it says, yo yac-chraddhah sa eva sah, 'whatever is a man's faith or the sure Idea in him, that he becomes.'
~ Sri Aurobindo, The Synthesis Of Yoga, The Conditions of the Synthesis, The Synthesis of the Systems

According to the status of the soul is the status of the Prakriti.
~ Sri Aurobindo, The Synthesis Of Yoga, Vijnana or Gnosis

--- FOOTER
see also ::: Purusha, Ishwara, Shakti, Maya, Brahman, Guna, Nature, Chit, Consciousness-Force,


questions, comments, suggestions/feedback, take-down requests, contribute, etc
contact me @ integralyogin@gmail.com or via the comments below
or join the integral discord server (chatrooms)
if the page you visited was empty, it may be noted and I will try to fill it out. cheers


OBJECT INSTANCES [0] - TOPICS - AUTHORS - BOOKS - CHAPTERS - CLASSES - SEE ALSO - SIMILAR TITLES

TOPICS

AUTH

BOOKS
Letters_On_Yoga
Letters_On_Yoga_I
Letters_On_Yoga_III
old_bookshelf
Questions_And_Answers_1954
Questions_And_Answers_1955
The_Life_Divine
The_Study_and_Practice_of_Yoga

IN CHAPTERS TITLE
1954-04-28_-_Aspiration_and_receptivity_-_Resistance_-_Purusha_and_Prakriti,_not_masculine_and_feminine
1955-06-15_-_Dynamic_realisation,_transformation_-_The_negative_and_positive_side_of_experience_-_The_image_of_the_dry_coconut_fruit_-_Purusha,_Prakriti,_the_Divine_Mother_-_The_Truth-Creation_-_Pralaya_-_We_are_in_a_transitional_period
2.02_-_Brahman,_Purusha,_Ishwara_-_Maya,_Prakriti,_Shakti

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
00.03_-_Upanishadic_Symbolism
0.04_-_The_Systems_of_Yoga
0.05_-_The_Synthesis_of_the_Systems
0.08_-_Letters_to_a_Young_Captain
01.02_-_Natures_Own_Yoga
01.02_-_The_Creative_Soul
01.04_-_Sri_Aurobindos_Gita
0.10_-_Letters_to_a_Young_Captain
01.10_-_Nicholas_Berdyaev:_God_Made_Human
02.06_-_The_Integral_Yoga_and_Other_Yogas
03.05_-_Some_Conceptions_and_Misconceptions
03.13_-_Dynamic_Fatalism
03.14_-_Mater_Dolorosa
05.03_-_Bypaths_of_Souls_Journey
05.07_-_The_Observer_and_the_Observed
05.10_-_Knowledge_by_Identity
05.14_-_The_Sanctity_of_the_Individual
05.26_-_The_Soul_in_Anguish
06.34_-_Selfless_Worker
10.02_-_Beyond_Vedanta
10.03_-_Life_in_and_Through_Death
1.00c_-_DIVISION_C_-_THE_ETHERIC_BODY_AND_PRANA
1.00e_-_DIVISION_E_-_MOTION_ON_THE_PHYSICAL_AND_ASTRAL_PLANES
1.00_-_Gospel
10.11_-_Beyond_Love_and_Hate
1.01_-_Adam_Kadmon_and_the_Evolution
1.01_-_Our_Demand_and_Need_from_the_Gita
1.01_-_SAMADHI_PADA
1.01_-_The_Cycle_of_Society
1.02.2.1_-_Brahman__Oneness_of_God_and_the_World
1.02.2.2_-_Self-Realisation
1.02.3.1_-_The_Lord
1.02.3.2_-_Knowledge_and_Ignorance
1.02_-_Karma_Yoga
1.02_-_The_Two_Negations_1_-_The_Materialist_Denial
10.32_-_The_Mystery_of_the_Five_Elements
1.03_-_Meeting_the_Master_-_Meeting_with_others
1.03_-_Self-Surrender_in_Works_-_The_Way_of_The_Gita
1.03_-_The_Human_Disciple
1.03_-_The_Sephiros
1.03_-_YIBHOOTI_PADA
1.045_-_Piercing_the_Structure_of_the_Object
1.04_-_KAI_VALYA_PADA
1.04_-_The_Core_of_the_Teaching
1.04_-_The_Divine_Mother_-_This_Is_She
1.04_-_The_Gods_of_the_Veda
1.04_-_The_Sacrifice_the_Triune_Path_and_the_Lord_of_the_Sacrifice
1.05_-_Yoga_and_Hypnotism
1.06_-_Man_in_the_Universe
1.06_-_The_Four_Powers_of_the_Mother
1.07_-_Bridge_across_the_Afterlife
1.07_-_Standards_of_Conduct_and_Spiritual_Freedom
1.07_-_The_Ego_and_the_Dualities
1.07_-_The_Process_of_Evolution
1.089_-_The_Levels_of_Concentration
1.08_-_Adhyatma_Yoga
1.08_-_The_Supreme_Will
1.094_-_Understanding_the_Structure_of_Things
1.096_-_Powers_that_Accrue_in_the_Practice
1.097_-_Sublimation_of_Object-Consciousness
1.099_-_The_Entry_of_the_Eternal_into_the_Individual
1.09_-_Concentration_-_Its_Spiritual_Uses
1.09_-_Equality_and_the_Annihilation_of_Ego
1.09_-_Saraswati_and_Her_Consorts
1.09_-_The_Pure_Existent
1.1.01_-_The_Divine_and_Its_Aspects
1.1.02_-_Sachchidananda
11.03_-_Cosmonautics
1.1.04_-_The_Self_or_Atman
11.04_-_The_Triple_Cord
1.10_-_Conscious_Force
1.10_-_Fate_and_Free-Will
1.10_-_The_Methods_and_the_Means
1.10_-_Theodicy_-_Nature_Makes_No_Mistakes
1.10_-_The_Secret_of_the_Veda
1.10_-_The_Three_Modes_of_Nature
1.10_-_The_Yoga_of_the_Intelligent_Will
1.11_-_Powers
1.11_-_The_Kalki_Avatar
1.11_-_The_Master_of_the_Work
1.11_-_The_Seven_Rivers
1.11_-_The_Three_Purushas
1.11_-_Works_and_Sacrifice
1.1.2_-_Commentary
1.12_-_Delight_of_Existence_-_The_Solution
1.12_-_The_Significance_of_Sacrifice
1.12_-_The_Strength_of_Stillness
1.13_-_The_Lord_of_the_Sacrifice
1.14_-_The_Principle_of_Divine_Works
1.15_-_The_Possibility_and_Purpose_of_Avatarhood
1.15_-_The_Supreme_Truth-Consciousness
1.1.5_-_Thought_and_Knowledge
1.16_-_The_Process_of_Avatarhood
1.18_-_Mind_and_Supermind
1.18_-_The_Divine_Worker
1.19_-_Equality
1.19_-_Life
12.02_-_The_Stress_of_the_Spirit
1.2.03_-_Purity
1.2.1_-_Mental_Development_and_Sadhana
1.240_-_1.300_Talks
1.240_-_Talks_2
1.28_-_Supermind,_Mind_and_the_Overmind_Maya
1.2_-_Katha_Upanishads
1.300_-_1.400_Talks
13.01_-_A_Centurys_Salutation_to_Sri_Aurobindo_The_Greatness_of_the_Great
1.3.04_-_Peace
1.3.05_-_Silence
1.400_-_1.450_Talks
14.07_-_A_Review_of_Our_Ashram_Life
1.439
15.07_-_Souls_Freedom
1954-04-28_-_Aspiration_and_receptivity_-_Resistance_-_Purusha_and_Prakriti,_not_masculine_and_feminine
1954-05-12_-_The_Purusha_-_Surrender_-_Distinguishing_between_influences_-_Perfect_sincerity
1954-08-11_-_Division_and_creation_-_The_gods_and_human_formations_-_People_carry_their_desires_around_them
1955-06-15_-_Dynamic_realisation,_transformation_-_The_negative_and_positive_side_of_experience_-_The_image_of_the_dry_coconut_fruit_-_Purusha,_Prakriti,_the_Divine_Mother_-_The_Truth-Creation_-_Pralaya_-_We_are_in_a_transitional_period
1956-02-15_-_Nature_and_the_Master_of_Nature_-_Conscious_intelligence_-_Theory_of_the_Gita,_not_the_whole_truth_-_Surrender_to_the_Lord_-_Change_of_nature
1958-05-30
1961-12-23
1965-06-26
1967-07-29
1967-12-30
20.01_-_Charyapada_-_Old_Bengali_Mystic_Poems
2.01_-_Indeterminates,_Cosmic_Determinations_and_the_Indeterminable
2.01_-_On_Books
2.01_-_The_Object_of_Knowledge
2.01_-_The_Two_Natures
2.01_-_The_Yoga_and_Its_Objects
2.02_-_Brahman,_Purusha,_Ishwara_-_Maya,_Prakriti,_Shakti
2.02_-_On_Letters
2.02_-_The_Ishavasyopanishad_with_a_commentary_in_English
2.02_-_The_Synthesis_of_Devotion_and_Knowledge
2.03_-_Karmayogin__A_Commentary_on_the_Isha_Upanishad
2.03_-_On_Medicine
2.03_-_The_Supreme_Divine
2.04_-_ADVICE_TO_HOUSEHOLDERS
2.04_-_On_Art
2.04_-_The_Divine_and_the_Undivine
2.06_-_Reality_and_the_Cosmic_Illusion
2.06_-_The_Synthesis_of_the_Disciplines_of_Knowledge
2.06_-_Works_Devotion_and_Knowledge
2.07_-_On_Congress_and_Politics
2.07_-_The_Release_from_Subjection_to_the_Body
2.07_-_The_Supreme_Word_of_the_Gita
2.07_-_The_Upanishad_in_Aphorism
2.08_-_The_Release_from_the_Heart_and_the_Mind
2.09_-_On_Sadhana
2.09_-_The_Release_from_the_Ego
2.1.01_-_The_Central_Process_of_the_Sadhana
2.1.02_-_Classification_of_the_Parts_of_the_Being
2.1.02_-_Combining_Work,_Meditation_and_Bhakti
2.1.02_-_Nature_The_World-Manifestation
2.11_-_The_Boundaries_of_the_Ignorance
2.11_-_The_Modes_of_the_Self
2.12_-_THE_FESTIVAL_AT_PNIHTI
2.13_-_Exclusive_Concentration_of_Consciousness-Force_and_the_Ignorance
2.13_-_On_Psychology
2.14_-_The_Passive_and_the_Active_Brahman
2.15_-_LAST_VISIT_TO_KESHAB
2.15_-_On_the_Gods_and_Asuras
2.15_-_Reality_and_the_Integral_Knowledge
2.15_-_The_Cosmic_Consciousness
2.16_-_Oneness
2.16_-_The_15th_of_August
2.16_-_WITH_THE_DEVOTEES_AT_DAKSHINESWAR
2.17_-_December_1938
2.17_-_The_Soul_and_Nature
2.18_-_January_1939
2.18_-_M._AT_DAKSHINESWAR
2.18_-_The_Evolutionary_Process_-_Ascent_and_Integration
2.18_-_The_Soul_and_Its_Liberation
2.19_-_The_Planes_of_Our_Existence
2.2.01_-_The_Problem_of_Consciousness
2.2.01_-_Work_and_Yoga
2.2.02_-_Becoming_Conscious_in_Work
2.2.02_-_Consciousness_and_the_Inconscient
2.2.02_-_The_True_Being_and_the_True_Consciousness
2.2.03_-_The_Psychic_Being
2.20_-_Nov-Dec_1939
2.20_-_The_Lower_Triple_Purusha
2.21_-_1940
2.21_-_The_Ladder_of_Self-transcendence
2.21_-_The_Order_of_the_Worlds
2.21_-_Towards_the_Supreme_Secret
2.22_-_Rebirth_and_Other_Worlds;_Karma,_the_Soul_and_Immortality
2.22_-_The_Supreme_Secret
2.22_-_Vijnana_or_Gnosis
2.2.3_-_Depression_and_Despondency
2.23_-_Man_and_the_Evolution
2.23_-_The_Conditions_of_Attainment_to_the_Gnosis
2.24_-_Gnosis_and_Ananda
2.24_-_The_Message_of_the_Gita
2.25_-_List_of_Topics_in_Each_Talk
2.25_-_The_Higher_and_the_Lower_Knowledge
2.25_-_The_Triple_Transformation
2.26_-_The_Ascent_towards_Supermind
2.27_-_The_Gnostic_Being
2.2.9.02_-_Plato
2.2.9.04_-_Plotinus
2.3.01_-_Concentration_and_Meditation
2.30_-_2.39_-_THE_MASTER_IN_VARIOUS_MOODS
2.3.02_-_Opening,_Sincerity_and_the_Mother's_Grace
2.3.02_-_The_Supermind_or_Supramental
2.3.04_-_The_Mother's_Force
2.3.05_-_Sadhana_through_Work_for_the_Mother
2.3.07_-_The_Vital_Being_and_Vital_Consciousness
2.3.1_-_Ego_and_Its_Forms
2.3.2_-_Desire
2.40_-_2.49_-_THE_MASTER_AT_THE_HOUSES_OF_BALARM_AND_GIRISH
28.01_-_Observations
30.09_-_Lines_of_Tantra_(Charyapada)
3.1.01_-_Distinctive_Features_of_the_Integral_Yoga
3.1.02_-_Spiritual_Evolution_and_the_Supramental
31.02_-_The_Mother-_Worship_of_the_Bengalis
3.1.04_-_Transformation_in_the_Integral_Yoga
3.1.3_-_Difficulties_of_the_Physical_Being
3.2.01_-_On_Ideals
3.2.02_-_The_Veda_and_the_Upanishads
3.2.04_-_Sankhya_and_Yoga
3.2.05_-_The_Yoga_of_the_Bhagavad_Gita
3.2.06_-_The_Adwaita_of_Shankaracharya
3.2.09_-_The_Teachings_of_Some_Modern_Indian_Yogis
3.2.3_-_Dreams
3.2.4_-_Sex
33.08_-_I_Tried_Sannyas
34.07_-_The_Bride_of_Brahman
3.4.1_-_The_Subconscient_and_the_Integral_Yoga
3.6.01_-_Heraclitus
36.08_-_A_Commentary_on_the_First_Six_Suktas_of_Rigveda
3.7.1.02_-_The_Reincarnating_Soul
3.7.1.05_-_The_Significance_of_Rebirth
3.7.1.07_-_Involution_and_Evolution
3.7.1.09_-_Karma_and_Freedom
3.7.2.01_-_The_Foundation
3.7.2.06_-_Appendix_II_-_A_Clarification
38.05_-_Living_Matter
3_-_Commentaries_and_Annotated_Translations
4.03_-_The_Psychology_of_Self-Perfection
4.07_-_Purification-Intelligence_and_Will
4.1.01_-_The_Intellect_and_Yoga
4.10_-_The_Elements_of_Perfection
4.1.1.05_-_The_Central_Process_of_the_Yoga
4.14_-_The_Power_of_the_Instruments
4.15_-_Soul-Force_and_the_Fourfold_Personality
4.16_-_The_Divine_Shakti
4.17_-_The_Action_of_the_Divine_Shakti
4.19_-_The_Nature_of_the_supermind
4.2.1.04_-_The_Psychic_and_the_Mental,_Vital_and_Physical_Nature
4.2.5_-_Dealing_with_Depression_and_Despondency
4.25_-_Towards_the_supramental_Time_Vision
4.3.1.01_-_Peace,_Calm,_Silence_and_the_Self
4.3.1.04_-_The_Disappearance_of_the_I_Sense
4.3.1.09_-_The_Self_and_Life
4.3.1_-_The_Hostile_Forces_and_the_Difficulties_of_Yoga
4.4.2.02_-_Ascension_or_Rising_above_the_Head
5.03_-_The_Divine_Body
5.1.01_-_Terminology
5.1.02_-_The_Gods
5.1.03_-_The_Hostile_Forces_and_Hostile_Beings
5.4.01_-_Occult_Knowledge
BOOK_II._--_PART_II._THE_ARCHAIC_SYMBOLISM_OF_THE_WORLD-RELIGIONS
BOOK_I._--_PART_I._COSMIC_EVOLUTION
BOOK_I._--_PART_III._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_I._--_PART_II._THE_EVOLUTION_OF_SYMBOLISM_IN_ITS_APPROXIMATE_ORDER
Conversations_with_Sri_Aurobindo
r1912_01_24
r1912_01_27
r1912_02_05
r1912_02_08
r1912_07_01
r1912_07_03
r1912_07_15
r1912_07_20
r1912_07_23
r1912_12_05
r1912_12_09
r1912_12_14
r1913_01_01
r1913_01_05
r1913_01_07
r1913_01_11
r1913_01_13
r1913_01_16
r1913_01_31
r1913_02_12
r1913_05_21
r1913_06_21
r1913_07_09
r1913_09_05b
r1913_09_18
r1913_09_22
r1913_09_25
r1913_12_08
r1913_12_15
r1913_12_28
r1913_12_29
r1913_12_30
r1913_12_31
r1914_01_02
r1914_03_20
r1914_03_24
r1914_03_27
r1914_04_04
r1914_04_08
r1914_04_11
r1914_04_14
r1914_04_21
r1914_05_01
r1914_05_12
r1914_05_13
r1914_06_10
r1914_06_12
r1914_06_13
r1914_06_14
r1914_06_20
r1914_06_27
r1914_06_29
r1914_07_01
r1914_07_08
r1914_07_11
r1914_07_12
r1914_07_19
r1914_07_28
r1914_08_07
r1914_08_16
r1914_08_21
r1914_09_04
r1914_09_23
r1914_10_03
r1914_11_02
r1914_11_10
r1914_11_13
r1914_11_14
r1914_11_18
r1914_11_19
r1914_12_12
r1914_12_20
r1914_12_21
r1915_01_10
r1915_01_14
r1915_01_16
r1915_01_19
r1915_01_20
r1915_04_27
r1915_04_29
r1915_05_01
r1915_05_17
r1915_05_20
r1915_06_26
r1915_07_01
r1915_07_03
r1915_07_11
r1917_03_08
r1917_03_11
r1917_03_18
r1917_03_22
r1917_08_22
r1917_08_26
r1917_09_16
r1917_09_21
r1918_04_20
r1919_07_07
r1919_07_16
r1919_08_05
r1920_06_07
r1927_01_27
Sayings_of_Sri_Ramakrishna_(text)
Talks_026-050
Talks_500-550
Talks_With_Sri_Aurobindo_1
Talks_With_Sri_Aurobindo_2
The_Coming_Race_Contents
The_Riddle_of_this_World

PRIMARY CLASS

SEE ALSO

Brahman
Chit
Consciousness-Force
Guna
Ishwara
Maya
Nature
Purusha
Shakti
SIMILAR TITLES
Prakriti
Purusha and Prakriti

DEFINITIONS

Prakriti: Causal matter; Sakti; name of Pradhana of the Sankhyas.

Prakritilaya: He who is submerged in Prakriti.

Prakriti; prakrti: Sanskrit for Substance (as opposed to or contrasted with Spirit). The cosmic substance which is the primary source of all things, uncaused cause of phenomenal existence, eternal, all-pervasive, indestructible, emanated from the Absolute.

Prakriti (S) All of creation, the material, that which is subject to change (see also: Purusha)

Prakriti(Sanskrit) ::: A compound consisting of the prepositional prefix pra, meaning "forwards" or "progression,"and kriti, a noun-form from the verbal root kri, "to make" or "to do." Therefore prakriti means literally"production" or "bringing forth," "originating," and by an extension of meaning it also signifies theprimordial or original state or condition or form of anything: primary, original substance. The root orparent of prakriti is mula-prakriti or root of prakriti. Prakriti is to be considered with vikriti -- vikritisignifying change or an alteration of some kind, or a production or evolution from the prakriti whichprecedes it.As an illustration, the chemical elements hydrogen and oxygen combine in the proportion H2O,producing thus a substance known in its most common form as water; but this same H2O can appear asice as well as vapor-gas; hence the vapor, the water, and the ice may be called the vikritis of the originalprakriti which is the originating hydrogen and oxygen. The illustration is perhaps not a very good one butis suggestive.In common usage prakriti may be called nature in general, as the great producer of entities or things, andthrough this nature acts the ever-active Brahma or Purusha. Purusha, therefore, is spirit, and prakriti is itsproductive veil or sheath. Essentially or fundamentally the two are one, and whatever prakriti throughand by the influence of Purusha produces is the multitudinous and multiform vikritis which make theimmense variety and diversity in the universe around us.In one or more of the Hindu philosophies, prakriti is the same as sakti, and therefore prakriti and sakti arevirtually interchangeable with maya or maha-maya or so-called illusion. Prakriti is often spoken of asmatter, but this is inexact although a very common usage; matter is rather the "productions" or phasesthat prakriti brings about, the vikritis. In the Indian Sankhya philosophy pradhana is virtually identicalwith prakriti, and both are often used to signify the producing element from and out of which all illusorymaterial manifestations or appearances are evolved.

Prakriti ::: see prakrti

Prakriti::: What is meant by Prakriti or Nature is the outer or executive side of the Shakti or Conscious Force which forms and moves the worlds. This outer side appears here to be mechanical, a play of the forces, Gunas, etc. Behind it is the living Consciousness and Force of the Divine, the divine Shakti. The Prakriti itself is divided into the lower and higher,—the lower is the Prakriti of the Ignorance, the Prakriti of mind, life and Matter separated in consciousness from the Divine; the higher is the Divine Prakriti of Sachchidananda with its manifesting power of supermind, always aware of the Divine and free from Ignorance and its consequences. Man so long as he is in the ignorance is subject to the lower Prakriti, but by spiritual evolution he becomes aware of the higher Nature and seeks to come into contact with it. He can ascend into it and it can descend into him—such an ascent and descent can transform the lower nature of mind, life and Matter.
   Ref: SABCL Vol. 22-23-24, Page: 287


prakriti-angsha) — a portion of universal Nature expressing the Mahākālı̄-Mahāsarasvatı̄ combination of the aspects of the divine śakti.

prakritic ::: a. --> Pertaining to Prakrit.

prakritilaya. ::: absorbed or merged in prakriti

prakritim apannah) — possessed of the Asuric and Rakshasic nature.[Cf. Gı̄tā 9.12, 16.20]

prakriti; prakruti. ::: "nature"; causal matter; primordial substance out of which all things are created; the cause of illusive creation, the delusion; the primal nature without an "I"-sense; primordial unmanifest essence; that state in which the three gunas exist in equilibrium; when this equilibrium is disturbed, creation begins and the body, senses and mind are formed. The man who is deluded by egoism identifies the Self with the body, mind, the life-force and the senses, and ascribes to the Self all the attributes of the body and the senses. In fact, the gunas of nature perform all actions

PRAKRITI (Skt) Matter



QUOTES [51 / 51 - 72 / 72]


KEYS (10k)

   50 Sri Aurobindo
   1 Sri Ramakrishna

NEW FULL DB (2.4M)

   49 Sri Aurobindo
   4 Sri Aurobindo
   4 Devdutt Pattanaik
   2 Swami Vivekananda
   2 Ramesh Menon
   2 Krishna Dwaipayana Vyasa

1:According to the status of the soul is the status of the Prakriti. ~ Sri Aurobindo, The Synthesis Of Yoga, Vijnana or Gnosis,
2:Prakriti has to reveal itself as shakti of the Purusha. ~ Sri Aurobindo, The Synthesis Of Yoga, The Psychology of Self-Perfection,
3:Prakriti is the action of the All-conscient. ~ Sri Aurobindo, The Life Divine, Exclusive Concentration of Consciousness-Force and the Ignorance,
4:Prakriti does not act for itself or by its own motion, but with the Self as lord. ~ Sri Aurobindo, The Synthesis Of Yoga, The Release from the Ego,
5:To lose personality is necessary if we are to gain universality. ~ Sri Aurobindo, The Life Divine, Brahman, Purusha, Ishwara - Maya, Prakriti, Shakti,
6:What is magic to our finite reason is the logic of the Infinite. ~ Sri Aurobindo, The Life Divine, Brahman, Purusha, Ishwara - Maya, Prakriti, Shakti,
7:Our way of knowing must be appropriate to that which is to be known. ~ Sri Aurobindo, The Life Divine, Brahman, Purusha, Ishwara - Maya, Prakriti, Shakti,
8:To realise the Self is to realise the eternal freedom of the Spirit. ~ Sri Aurobindo, The Life Divine, Brahman, Purusha, Ishwara - Maya, Prakriti, Shakti,
9:The highest relation of the Soul to existence is the Purusha’s possession of Prakriti. ~ Sri Aurobindo, The Synthesis Of Yoga, The Soul and Its Liberation,
10:Consciousness has no standing-place if there is none who is conscious. ~ Sri Aurobindo, The Life Divine, Brahman, Purusha, Ishwara - Maya, Prakriti, Shakti,
11:A free power of self-variation must be natural to a consciousness that is infinite. ~ Sri Aurobindo, The Life Divine, Brahman, Purusha, Ishwara - Maya, Prakriti, Shakti,
12:Time observation and Time movement are relative, but Time itself is real and eternal. ~ Sri Aurobindo, The Life Divine, Brahman, Purusha, Ishwara - Maya, Prakriti, Shakti,
13:Prakriti is the power of the All-Soul, the power of the Eternal and Infinite self-moved to action and creation. ~ Sri Aurobindo, Essays on the Gita, The Fullness of Spiritual Action,
14:All forces are to us invisible,—but they are not invisible to the spiritual vision of the Infinite. ~ Sri Aurobindo, The Life Divine, Brahman, Purusha, Ishwara - Maya, Prakriti, Shakti,
15:The witness silence of the Spirit is there in the very grain of all the voices and workings of Nature. ~ Sri Aurobindo, The Life Divine, Brahman, Purusha, Ishwara - Maya, Prakriti, Shakti,
16:Prakriti is the field of law and process, but the soul, the Purusha, is the giver of the sanction. ~ Sri Aurobindo, The Life Divine, Rebirth and Other Worlds; Karma, the Soul and Immortality,
17:The mystery of things is the true truth of things; the intellectual presentation is only truth in representation. ~ Sri Aurobindo, The Life Divine, Brahman, Purusha, Ishwara - Maya, Prakriti, Shakti,
18:The Divine is formless and nameless, but by that very reason capable of manifesting all possible names and shapes of being. ~ Sri Aurobindo, The Life Divine, Brahman, Purusha, Ishwara - Maya, Prakriti, Shakti,
19:When you feel something within watching all the mental activities but separate from them, just as you can watch things going on outside in the street, then that is the separation of Purusha from mental Prakriti. ~ Sri Aurobindo,
20:The Power of self-aware existence, whether drawn into itself or acting in the works of its consciousness and force, its knowledge and its will, Chit and Tapas, Chit and its Shakti,-that is Prakriti.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
21:The Power of self-aware existence, whether drawn into itself or acting in the works of its consciousness and force, its knowledge and its will, Chit and Tapas, Chit and its Shakti,-that is Prakriti.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
22:It is the one Infinite that appears to us as the many finite: the creation adds nothing to the Infinite; it remains after creation what it was before. ~ Sri Aurobindo, The Life Divine, Brahman, Purusha, Ishwara - Maya, Prakriti, Shakti,
23:The Divine is free and not bound by laws of any making, but still he acts by laws and processes because they are the expression of the truth of things. ~ Sri Aurobindo, The Life Divine, Brahman, Purusha, Ishwara - Maya, Prakriti, Shakti,
24:The finite is a frontal aspect and a self-determination of the Infinite; no finite can exist in itself and by itself, it exists by the Infinite and because it is of one essence with the Infinite. ~ Sri Aurobindo, The Life Divine, Brahman, Purusha, Ishwara - Maya, Prakriti, Shakti,
25:Intuition is born of a direct awareness while intellect is an indirect action of a knowledge which constructs itself with difficulty out of the unknown from signs and indications and gathered data. ~ Sri Aurobindo, The Life Divine, Brahman, Purusha, Ishwara - Maya, Prakriti, Shakti,
26:Nothing changes yet all changes, all her workings and creations would in this play collapse into disintegration and chaos; there would be nothing to hold her disparate movements and creations together. ~ Sri Aurobindo, The Life Divine, Brahman, Purusha, Ishwara - Maya, Prakriti, Shakti,
27:In its fundamental truth the original status of Time behind all its variations is nothing else than the eternity of the Eternal, just as the fundamental truth of Space, the original sense of its reality, is the infinity of the Infinite. ~ Sri Aurobindo, The Life Divine, Brahman, Purusha, Ishwara - Maya, Prakriti, Shakti,
28:In your nature there are many obstacles, chiefly a great activity of the outward-going mind and a thick crust of the impure lower Prakriti that covers the heart and the vital being. Quieting of the mind and purification of the nature are what you must have before you can fulfil your aim. Aspire for these two things first; ask for them constantly from above. You will not be able to achieve them by your own unaided effort. ~ Sri Aurobindo, Letters On Yoga - II, Purity,
29:Purusha and Prakriti :::
   ... On one side he becomes aware of a witness recipient observing experiencing Consciousness which does not appear to act but for which all these activities inside and outside us seem to be undertaken and continue. On the other side he is aware at the same time of an executive Force or an energy of Process which is seen to constitute, drive and guide all conceivable activities and to create a myraid form visible to us and invisible and use them as stable supports for its incessant flux of action and creation.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
30:Purusha and Prakriti in their union and duality arise from the being of Sachchidananda. Self-conscious existence is the essential nature of the Being; that is Sat or Purusha. The Power of self-aware existence, whether drawn into itself or acting in the works of its consciousness and force, its knowledge and its will, Chit and Tapas, Chit and its Shakti,-that is Prakriti. Delight of being, Ananda, is the eternal truth of the union of this conscious being and its conscious force whether absorbed in itself or else deployed in the inseparable duality of its two aspects.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Soul and Nature,
31:I am not this, not that, neti, neti :::
   We say then to the mind This is a working of Prakriti, this is neither thyself nor myself; stand back from it. We shall find, if we try, that the mind has this power of detachment and can stand back from the body not only in idea, but in act and as it were physically or rather vitally. This detachment of the mind must be strengthened by a certain attitude of indifference to the things of the body; we must not care essentially about its sleep or its waking, its movement or its rest, its pain or its pleasure, its health or ill-health, its vigour or its fatigue, its comfort or its discomfort, or what it eats or drinks.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Release from Subjection to the Body, 344,
32:Sri Aurobindo: There is a veil between the Supermind above and the lower Prakriti below - the veil of ingrained formations. This veil may completely withdraw or be partially withdrawn. Thus even if there is some little opening, with the contact of Light from above the lower nature will get slowly changed. Even if the being is not entirely purified, varieties of inspirations and powers may come down from above but this may lead to serious errors. Inspirations from above mixing with the impurities from below get all muddled up and the sadhak takes this for an absolute command. Many a sadhak has thus fallen into danger. Therefore, one must particularly lay stress on the purification of the being. All desires and egoism will have to be banished from the being. ~ Sri Aurobindo, Anilbaran Roy Interviews and Conversations,
33:The universe and the individual are necessary to each other in their ascent. Always indeed they exist for each other and profit by each other. Universe is a diffusion of the divine All in infinite Space and Time, the individual its concentration within limits of Space and Time. Universe seeks in infinite extension the divine totality it feels itself to be but cannot entirely realise; for in extension existence drives at a pluralistic sum of itself which can neither be the primal nor the final unit, but only a recurring decimal without end or beginning. Therefore it creates in itself a self-conscious concentration of the All through which it can aspire. In the conscious individual Prakriti turns back to perceive Purusha, World seeks after Self; God having entirely become Nature, Nature seeks to become progressively God. ~ Sri Aurobindo, The Life Divine, Man in the Universe, 50, [T9],
34:Sails across the sea of life in the twinkling of an eye.' One attains the vision of God if Mahamaya steps aside from the door. Mahamaya's grace is necessary: hence the worship of Sakti. You see, God is near us, but it is not possible to know Him because Mahamaya stands between. Rama, Lakshmana, and Sita were walking along. Rama walked ahead, Sita in the middle, and Lakshmana last. Lakshmana was only two and a half cubits away from Rama, but he couldn't see Rama because Sita - Mahamaya - was in the way.
"While worshipping God, one should assume a definite attitude. I have three attitudes: the attitude of a child, the attitude or a maidservant, and the attitude of a friend. For a long time I regarded myself as a maidservant and a woman companion of God; at that time I used to wear skirts and ornaments, like a woman. The attitude of a child is very good.
"The attitude of a 'hero' is not good. Some people cherish it. They regard themselves as Purusha and woman as Prakriti; they want to propitiate woman through intercourse with her. But this method often causes disaster. ~ Sri Ramakrishna,
35:Ishwara-Shakti is not quite the same as Purusha-Prakriti; for Purusha and Prakriti are separate powers, but Ishwara and Shakti contain each other. Ishwara is Purusha who contains Prakriti and rules by the power of the Shakti within him. Shakti is Prakriti ensouled by Purusha and acts by the will of the Ishwara which is her own will and whose presence in her movement she carries always with her. The Purusha-Prakriti realisation is of the first utility to the seeker on the Way of Works; for it is the separation of the conscient being and the Energy and the subjection of the being to the mechanism of the Energy that are the efficient cause of our ignorance and imperfection; by this realisation the being can liberate himself from the mechanical action of the nature and become free and arrive at a first spiritual control over the nature. Ishwara-Shakti stands behind the relation of Purusha-Prakriti and its ignorant action and turns it to an evolutionary purpose. The Ishwara-Shakti realisation can bring participation in a higher dynamism and a divine working and a total unity and harmony of the being in a spiritual nature. ~ Sri Aurobindo, The Synthesis Of Yoga, The Supreme Will, 216,
36:But what has fixed the modes of Nature? Or who has originated and governs the movements of Force? There is a Consciousness - or a Conscient - behind that is the lord, witness, knower, enjoyer, upholder and source of sanction for her works; this consciousness is Soul or Purusha. Prakriti shapes the action in us; Purusha in her or behind her witnesses, assents, bears and upholds it. Prakriti forms the thought in our minds; Purusha in her or behind her knows the thought and the truth in it. Prakriti determines the result of the action; Purusha in her or behind her enjoys or suffers the consequence. Prakriti forms mind and body, labours over them, develops them; Purusha upholds the formation and evolution and sanctions each step of her works. Prakriti applies the Will-force which works in things and men; Purusha sets that Will-force to work by his vision of that which should be done. This Purusha is not the surface ego, but a silent Self, a source of Power, an originator and receiver of Knowledge behind the ego. Our mental "I" is only a false reflection of this Self, this Power, this Knowledge. This Purusha or supporting Consciousness is therefore the cause, recipient and support of all Nature's works, but he is not himself the doer. Prakriti, NatureForce, in front and Shakti, Conscious-Force, Soul-Force behind her, - for these two are the inner and outer faces of the universal Mother, - account for all that is done in the universe. The universal Mother, Prakriti-Shakti, is the one and only worker. ~ Sri Aurobindo, The Synthesis Of Yoga, The Supreme Will, 214,
37:This ego or "I" is not a lasting truth, much less our essential part; it is only a formation of Nature, a mental form of thought centralisation in the perceiving and discriminating mind, a vital form of the centralisation of feeling and sensation in our parts of life, a form of physical conscious reception centralising substance and function of substance in our bodies. All that we internally are is not ego, but consciousness, soul or spirit. All that we externally and superficiallyare and do is not ego but Nature. An executive cosmic force shapes us and dictates through our temperament and environment and mentality so shaped, through our individualised formulation of the cosmic energies, our actions and their results. Truly, we do not think, will or act but thought occurs in us, will occurs in us, impulse and act occur in us; our ego-sense gathers around itself, refers to itself all this flow of natural activities. It is cosmic Force, it is Nature that forms the thought, imposes the will, imparts the impulse. our body, mind and ego are a wave of that sea of force in action and do not govern it, but by it are governed and directed. The Sadhaka in his progress towards truth and self-knowledge must come to a point where the soul opens its eyes of vision and recognises this truth of ego and this truth of works. He gives up the idea of a mental, vital, physical, "I" that acts or governs action; he recognises that Prakriti, Force of cosmic nature following her fixed modes, is the one and only worker in him and in all things and creatures.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Supreme Will, 214,
38:But in the integral conception the Conscious Soul is the Lord, the Nature-Soul is his executive Energy. Purusha is of the nature of Sat, the being of conscious self-existence pure and infinite; Shakti or Prakriti is of the nature of Chit, - it is power of the Purusha's self-conscious existence, pure and infinite. The relation of the two exists between the poles of rest and action. When the Energy is absorbed in the bliss of conscious self-existence, there is rest; when thePurusha pours itself out in the action of its Energy, there is action, creation and the enjoyment or Ananda of becoming. But if Ananda is the creator and begetter of all becoming, its method is Tapas or force of the Purusha's consciousness dwelling upon its own infinite potentiality in existence and producing from it truths of conception or real Ideas, vijnana, which, proceedingfrom an omniscient and omnipotent Self-existence, have the surety of their own fulfilment and contain in themselves the nature and law of their own becoming in the terms of mind, life and matter. The eventual omnipotence of Tapas and the infallible fulfilment of the Idea are the very foundation of all Yoga. In man we render these terms by Will and Faith, - a will that is eventually self-effective because it is of the substance of Knowledge and a faith that is the reflex in the lower consciousness of a Truth or real Idea yet unrealised in the manifestation. It is this self-certainty of the Idea which is meant by the Gita when it says, yo yac-chraddhah sa eva sah, 'whatever is a man's faith or the sure Idea in him, that he becomes.'
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Conditions of the Synthesis, The Synthesis of the Systems, 43,
39:The sign of the immersion of the embodied soul in Prakriti is the limitation of consciousness to the ego. The vivid stamp of this limited consciousness can be seen in a constant inequality of the mind and heart and a confused conflict and disharmony in their varied reactions to the touches of experience. The human reactions sway perpetually between the dualities created by the soul's subjection to Nature and by its often intense but narrow struggle for mastery and enjoyment, a struggle for the most part ineffective. The soul circles in an unending round of Nature's alluring and distressing opposites, success and failure, good fortune and ill fortune, good and evil, sin and virtue, joy and grief, pain and pleasure. It is only when, awaking from its immersion in Prakriti, it perceives its oneness with the One and its oneness with all existences that it can become free from these things and found its right relation to this executive world-Nature. Then it becomes indifferent to her inferior modes, equal-minded to her dualities, capable of mastery and freedom; it is seated above her as the high-throned knower and witness filled with the calm intense unalloyed delight of his own eternal existence. The embodied spirit continues to express its powers in action, but it is no longer involved in ignorance, no longer bound by its works; its actions have no longer a consequence within it, but only a consequence outside in Prakriti. The whole movement of Nature becomes to its experience a rising and falling of waves on the surface that make no difference to its own unfathomable peace, its wide delight, its vast universal equality or its boundless God-existence.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
40:A distinction has to be firmly seized in our consciousness, the capital distinction between mechanical Nature and the free Lord of Nature, between the Ishwara or single luminous divine Will and the many executive modes and forces of the universe. Nature, - not as she is in her divine Truth, the conscious Power of the Eternal, but as she appears to us in the Ignorance, - is executive Force, mechanical in her steps, not consciously intelligent to our experience of her, although all her works are instinct with an absolute intelligence. Not in herself master, she is full of a self-aware Power which has an infinite mastery and, because of this Power driving her, she rules all and exactly fulfils the work intended in her by the Ishwara. Not enjoying but enjoyed, she bears in herself the burden of all enjoyments. Nature as Prakriti is an inertly active Force, - for she works out a movement imposed upon her; but within her is One that knows,
   - some Entity sits there that is aware of all her motion and process. Prakriti works containing the knowledge, the mastery, the delight of the Purusha, the Being associated with her or seated within her; but she can participate in them only by subjection and reflection of that which fills her. Purusha knows and is still and inactive; he contains the action of Prakriti within his consciousness and knowledge and enjoys it. He gives the sanction to Prakriti's works and she works out what is sanctioned by him for his pleasure. Purusha himself does not execute; he maintains Prakriti in her action and allows her to express in energy and process and formed result what he perceives in his knowledge. This is the distinction made by the Sankhyas; and although it is not all the true truth, not in any way the highest truth either of Purusha or of Prakriti, still it is a valid and indispensable practical knowledge in the lower hemisphere of existence. ~ Sri Aurobindo, The Synthesis Of Yoga,
41:A distinction has to be firmly seized in our consciousness, the capital distinction between mechanical Nature and the free Lord of Nature, between the Ishwara or single luminous divine Will and the many executive modes and forces of the universe. Nature, - not as she is in her divine Truth, the conscious Power of the Eternal, but as she appears to us in the Ignorance, - is executive Force, mechanical in her steps, not consciously intelligent to our experience of her, although all her works are instinct with an absolute intelligence. Not in herself master, she is full of a self-aware Power which has an infinite mastery and, because of this Power driving her, she rules all and exactly fulfils the work intended in her by the Ishwara. Not enjoying but enjoyed, she bears in herself the burden of all enjoyments. Nature as Prakriti is an inertly active Force, - for she works out a movement imposed upon her; but within her is One that knows, - some Entity sits there that is aware of all her motion and process. Prakriti works containing the knowledge, the mastery, the delight of the Purusha, the Being associated with her or seated within her; but she can participate in them only by subjection and reflection of that which fills her. Purusha knows and is still and inactive; he contains the action of Prakriti within his consciousness and knowledge and enjoys it. He gives the sanction to Prakriti's works and she works out what is sanctioned by him for his pleasure. Purusha himself does not execute; he maintains Prakriti in her action and allows her to express in energy and process and formed result what he perceives in his knowledge. This is the distinction made by the Sankhyas; and although it is not all the true truth, not in any way the highest truth either of Purusha or of Prakriti, still it is a valid and indispensable practical knowledge in the lower hemisphere of existence.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Self-Surrender in Works,
42:Jnana Yoga, the Path of Knowledge; :::
   The Path of Knowledge aims at the realisation of the unique and supreme Self. It proceeds by the method of intellectual reflection, vicara ¯, to right discrimination, viveka. It observes and distinguishes the different elements of our apparent or phenomenal being and rejecting identification with each of them arrives at their exclusion and separation in one common term as constituents of Prakriti, of phenomenal Nature, creations of Maya, the phenomenal consciousness. So it is able to arrive at its right identification with the pure and unique Self which is not mutable or perishable, not determinable by any phenomenon or combination of phenomena. From this point the path, as ordinarily followed, leads to the rejection of the phenomenal worlds from the consciousness as an illusion and the final immergence without return of the individual soul in the Supreme. But this exclusive consummation is not the sole or inevitable result of the Path of Knowledge. For, followed more largely and with a less individual aim, the method of Knowledge may lead to an active conquest of the cosmic existence for the Divine no less than to a transcendence. The point of this departure is the realisation of the supreme Self not only in one's own being but in all beings and, finally, the realisation of even the phenomenal aspects of the world as a play of the divine consciousness and not something entirely alien to its true nature. And on the basis of this realisation a yet further enlargement is possible, the conversion of all forms of knowledge, however mundane, into activities of the divine consciousness utilisable for the perception of the one and unique Object of knowledge both in itself and through the play of its forms and symbols. Such a method might well lead to the elevation of the whole range of human intellect and perception to the divine level, to its spiritualisation and to the justification of the cosmic travail of knowledge in humanity.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Conditions of the Synthesis, The Systems Of Yoga, 38,
43:separating from the heart and mind and the benefits of doing so :::
   Therefore the mental Purusha has to separate himself from association and self-identification with this desire-mind. He has to say I am not this thing that struggles and suffers, grieves and rejoices, loves and hates, hopes and is baffled, is angry and afraid and cheerful and depressed, a thing of vital moods and emotional passions. All these are merely workings and habits of Prakriti in the sensational and emotional mind. The mind then draws back from its emotions and becomes with these, as with the bodily movements and experiences, the observer or witness. There is again an inner cleavage. There is this emotional mind in which these moods and passions continue to occur according to the habit of the modes of Nature and there is the observing mind which sees them, studies and understands but is detached from them. It observes them as if in a sort of action and play on a mental stage of personages other than itself, at first with interest and a habit of relapse into identification, then with entire calm and detachment, and, finally, attaining not only to calm but to the pure delight of its own silent existence, with a smile at thier unreality as at the imaginary joys and sorrows of a child who is playing and loses himself in the play. Secondly, it becomes aware of itself as master of the sanction who by his withdrawl of sanction can make this play to cease. When the sanction is withdrawn, another significant phenomenon takes place; the emotional mind becomes normally calm and pure and free from these reactions, and even when they come, they no longer rise from within but seem to fall on it as impression from outside to which its fibers are still able to respond; but this habit of reponse dies away and the emotional mind is in time entirely liberated from the passions which it has renounced. Hope and fear, joy and grief, liking and disliking, attraction and repulsion, content and discontent, gladness and depression, horror and wrath and fear and disgust and shame and the passions of love and hatred fall away from the liberated psychic being.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Release from the Heart and the Mind, 352,
44:But even before that highest approach to identity is achieved, something of the supreme Will can manifest in us as an imperative impulsion, a God-driven action; we then act by a spontaneous self-determining Force but a fuller knowledge of meaning and aim arises only afterwards. Or the impulse to action may come as an inspiration or intuition, but rather in the heart and body than in the mind; here an effective sight enters in but the complete and exact knowledge is still deferred and comes, if at all, lateR But the divine Will may descend too as a luminous single command or a total perception or a continuous current of perception of what is to be done into the will or into the thought or as a direction from above spontaneously fulfilled by the lower members. When the Yoga is imperfect, only some actions can be done in this way, or else a general action may so proceed but only during periods of exaltation and illumination. When the Yoga is perfect, all action becomes of this character. We may indeed distinguish three stages of a growing progress by which, first, the personal will is occasionally or frequently enlightened or moved by a supreme Will or conscious Force beyond it, then constantly replaced and, last, identified and merged in that divine Power-action. The first is the stage when we are still governed by the intellect, heart and senses; these have to seek or wait for the divine inspiration and guidance and do not always find or receive it. The second is the stage when human intelligence is more and more replaced by a high illumined or intuitive spiritualised mind, the external human heart by the inner psychic heart, the senses by a purified and selfless vital force. The third is the stage when we rise even above spiritualised mind to the supramental levels. In all three stages the fundamental character of the liberated action is the same, a spontaneous working of Prakriti no longer through or for the ego but at the will and for the enjoyment of the supreme Purusha. At a higher level this becomes the Truth of the absolute and universal Supreme expressed through the individual soul and worked out consciously through the nature, - no longer through a half-perception and a diminished or distorted effectuation by the stumbling, ignorant and all-deforming energy of lower nature in us but by the all-wise transcendent and universal Mother. ~ Sri Aurobindo, The Synthesis Of Yoga, The Supreme Will, 218,
45: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,
46:The Mahashakti, the universal Mother, works out whatever is transmitted by her transcendent consciousness from the Supreme and enters into the worlds that she has made; her presence fills and supports them with the divine spirit and the divine all-sustaining force and delight without which they could not exist. That which we call Nature or Prakriti is only her most outward executive aspect; she marshals and arranges the harmony of her forces and processes, impels the operations of Nature and moves among them secret or manifest in all that can be seen or experienced or put into motion of life. Each of the worlds is nothing but one play of the Mahashakti of that system of worlds or universe, who is there as the cosmic Soul and Personality of the transcendent Mother. Each is something that she has seen in her vision, gathered into her heart of beauty and power and created in her Ananda.
   But there are many planes of her creation, many steps of the Divine Shakti. At the summit of this manifestation of which we are a part there are worlds of infinite existence, consciousness, force and bliss over which the Mother stands as the unveiled eternal Power. All beings there live and move in an ineffable completeness and unalterable oneness, because she carries them safe in her arms for ever. Nearer to us are the worlds of a perfect supramental creation in which the Mother is the supramental Mahashakti, a Power of divine omniscient Will and omnipotent Knowledge always apparent in its unfailing works and spontaneously perfect in every process. There all movements are the steps of the Truth; there all beings are souls and powers and bodies of the divine Light; there all experiences are seas and floods and waves of an intense and absolute Ananda. But here where we dwell are the worlds of the Ignorance, worlds of mind and life and body separated in consciousness from their source, of which this earth is a significant centre and its evolution a crucial process. This too with all its obscurity and struggle and imperfection is upheld by the Universal Mother; this too is impelled and guided to its secret aim by the Mahashakti.
   The Mother as the Mahashakti of this triple world of the Ignorance stands in an intermediate plane between the supramental Light, the Truth life, the Truth creation which has to be brought down here and this mounting and descending hierarchy of planes of consciousness that like a double ladder lapse into the nescience of Matter and climb back again through the flowering of life and soul and mind into the infinity of the Spirit. Determining all that shall be in this universe and in the terrestrial evolution by what she sees and feels and pours from her, she stands there... ~ Sri Aurobindo, The Mother With Letters On The Mother,
47:3. Conditions internal and external that are most essential for meditation. There are no essential external conditions, but solitude and seculsion at the time of meditation as well as stillness of the body are helpful, sometimes almost necessary to the beginning. But one should not be bound by external conditions. Once the habit of meditation is formed, it should be made possible to do it in all circumstances, lying, sitting, walking, alone, in company, in silence or in the midst of noise etc.
   The first internal condition necessary is concentration of the will against the obstacles to meditation, i.e. wandering of the mind, forgetfulness, sleep, physical and nervous impatience and restlessness etc. If the difficulty in meditation is that thoughts of all kinds come in, that is not due to hostile forces but to the ordinary nature of the human mind. All sadhaks have this difficulty and with many it lasts for a very long time. There are several was of getting rid of it. One of them is to look at the thoughts and observe what is the nature of the human mind as they show it but not to give any sanction and to let them run down till they come to a standstill - this is a way recommended by Vivekananda in his Rajayoga. Another is to look at the thoughts as not one's own, to stand back as the witness Purusha and refuse the sanction - the thoughts are regarded as things coming from outside, from Prakriti, and they must be felt as if they were passers-by crossing the mind-space with whom one has no connection and in whom one takes no interest. In this way it usually happens that after the time the mind divides into two, a part which is the mental witness watching and perfectly undisturbed and quiet and a part in which the thoughts cross or wander. Afterwards one can proceed to silence or quiet the Prakriti part also. There is a third, an active method by which one looks to see where the thoughts come from and finds they come not from oneself, but from outside the head as it were; if one can detect them coming, then, before enter, they have to be thrown away altogether. This is perhaps the most difficult way and not all can do it, but if it can be done it is the shortest and most powerful road to silence. It is not easy to get into the Silence. That is only possible by throwing out all mental-vital activities. It is easier to let the Silence descend into you, i.e., to open yourself and let it descend. The way to do this and the way to call down the higher powers is the same. It is to remain quiet at the time of efforts to pull down the Power or the Silence but keeping only a silent will and aspiration for them. If the mind is active one has to learn to look at it, drawn back and not giving sanction from within, until its habitual or mechanical activities begin to fall quiet for want of support from within. if it is too persistent, a steady rejection without strain or struggle is the one thing to be done.
   ~ Sri Aurobindo, Autobiographical Notes,
48:The supreme Truth aspect which thus manifests itself to us is an eternal and infinite and absolute self-existence, self-awareness, self-delight of being; this bounds all things and secretly supports and pervades all things. This Self-existence reveals itself again in three terms of its essential nature,-self, conscious being or spirit, and God or the Divine Being. The Indian terms are more satisfactory,-Brahman the Reality is Atman, Purusha, Ishwara; for these terms grew from a root of Intuition and, while they have a comprehensive preciseness, are capable of a plastic application which avoids both vagueness in the use and the rigid snare of a too limiting intellectual concept. The Supreme Brahman is that which in Western metaphysics is called the Absolute: but Brahman is at the same time the omnipresent Reality in which all that is relative exists as its forms or its movements; this is an Absolute which takes all relativities in its embrace. [...] Brahman is the Consciousness that knows itself in all that exists; Brahman is the force that sustains the power of God and Titan and Demon, the Force that acts in man and animal and the forms and energies of Nature; Brahman is the Ananda, the secret Bliss of existence which is the ether of our being and without which none could breathe or live. Brahman is the inner Soul in all; it has taken a form in correspondence with each created form which it inhabits. The Lord of Beings is that which is conscious in the conscious being, but he is also the Conscious in inconscient things, the One who is master and in control of the many that are passive in the hands of Force-Nature. He is the Timeless and Time; He is Space and all that is in Space; He is Causality and the cause and the effect: He is the thinker and his thought, the warrior and his courage, the gambler and his dice-throw. All realities and all aspects and all semblances are the Brahman; Brahman is the Absolute, the Transcendent and incommunicable, the Supracosmic 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 that we see in Self and Nature. Brahman, the Ishwara, is all this by his Yoga-Maya, by the power of his Consciousness-Force put out in self-manifestation: he is the Conscious Being, Soul, Spirit, Purusha, and it is by his Nature, the force of his conscious self-existence that he is all things; he is the Ishwara, the omniscient and omnipotent All-ruler, and it is by his Shakti, his conscious Power, that he manifests himself in Time and governs the universe. These and similar statements taken together are all-comprehensive: it is possible for the mind to cut and select, to build a closed system and explain away all that does not fit within it; but it is on the complete and many-sided statement that we must take our stand if we have to acquire an integral knowledge.
   ~ Sri Aurobindo, The Life Divine, Book 02: The Knowledge and the Ignorance - The Spiritual Evolution, Part I, The Infinite Consciousness and the Ignorance Brahman, Purusha, Ishwara - Maya, Prakriti, Shakti [336-337],
49:We have now completed our view of the path of Knowledge and seen to what it leads. First, the end of Yoga of Knowledge is God-possession, it is to possess God and be possessed by him through consciousness, through identification, through reflection of the divine Reality. But not merely in some abstraction away from our present existence, but here also; therefore to possess the Divine in himself, the Divine in the world, the Divine within, the Divine in all things and all beings. It is to possess oneness with God and through that to possess also oneness with the universal, with the cosmos and all existences; therefore to possess the infinite diversity also in the oneness, but on the basis of oneness and not on the basis of division. It is to possess God in his personality and his impersonality; in his purity free from qualities and in his infinite qualities; in time and beyond time; in his action and in his silence; in the finite and in the infinite. It is to possess him not only in pure self, but in all self; not only in self, but in Nature; not only in spirit, but in supermind, mind, life and body; to possess him with the spirit, with the mind, with the vital and the physical consciousness; and it is again for all these to be possessed by him, so that our whole being is one with him, full of him, governed and driven by him. It is, since God is oneness, for our physical consciousness to be one with the soul and the nature of the material universe; for our life, to be one with all life; for our mind, to be one with the universal mind; for our spirit, to be identified with the universal spirit. It is to merge in him in the absolute and find him in all relations. Secondly, it is to put on the divine being and the divine nature. And since God is Sachchidananda, it is to raise our being into the divine being, our consciousness into the divine consciousness, our energy into the divine energy, our delight of existence into the divine delight of being. And it is not only to lift ourselves into this higher consciousness, but to widen into it in all our being, because it is to be found on all the planes of our existence and in all our members, so that our mental, vital, physical existence shall become full of the divine nature. Our intelligent mentality is to become a play of the divine knowledge-will, our mental soul-life a play of the divine love and delight, our vitality a play of the divine life, our physical being a mould of the divine substance. This God-action in us is to be realised by an opening of ourselves to the divine gnosis and divine Ananda and, in its fullness, by an ascent into and a permanent dwelling in the gnosis and the Ananda. For though we live physically on the material plane and in normal outwardgoing life the mind and soul are preoccupied with material existence, this externality of our being is not a binding limitation. We can raise our internal consciousness from plane to plane of the relations of Purusha with prakriti, and even become, instead of the mental being dominated by the physical soul and nature, the gnostic being or the bliss-self and assume the gnostic or the bliss nature. And by this raising of the inner life we can transform our whole outward-going existence; instead of a life dominated by matter we shall then have a life dominated by spirit with all its circumstances moulded and determined by the purity of being, the consciousness infinite even in the finite, the divine energy, the divine joy and bliss of the spirit.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Integral Knowledge, The Higher and the Lower Knowledge [511] [T1],
50:The perfect supramental action will not follow any single principle or limited rule.It is not likely to satisfy the standard either of the individual egoist or of any organised group-mind. It will conform to the demand neither of the positive practical man of the world nor of the formal moralist nor of the patriot nor of the sentimental philanthropist nor of the idealising philosopher. It will proceed by a spontaneous outflowing from the summits in the totality of an illumined and uplifted being, will and knowledge and not by the selected, calculated and standardised action which is all that the intellectual reason or ethical will can achieve. Its sole aim will be the expression of the divine in us and the keeping together of the world and its progress towards the Manifestation that is to be. This even will not be so much an aim and purpose as a spontaneous law of the being and an intuitive determination of the action by the 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 a divine Power and Wisdom guiding and impelling us will replace the perplexities and stumblings of the suffering and ignorant ego.
   If by some miracle of divine intervention all mankind at once could be raised to this level, we should have something on earth like the Golden Age of the traditions, Satya Yuga, the Age of Truth or true existence. For the sign of the Satya Yuga is that the Law is spontaneous and conscious in each creature and does its own works in a perfect harmony and freedom. Unity and universality, not separative division, would be the foundation of the consciousness of the race; love would be absolute; equality would be consistent with hierarchy and perfect in difference; absolute justice would be secured by the spontaneous action of the being in harmony with the truth of things and the truth of himself and others and therefore sure of true and right result; right reason, no longer mental but supramental, would be satisfied not by the observation of artificial standards but by the free automatic perception of right relations and their inevitable execution in the act. The quarrel between the individual and society or disastrous struggle between one community and another could not exist: the cosmic consciousness imbedded in embodied beings would assure a harmonious diversity in oneness.
   In the actual state of humanity, it is the individual who must climb to this height as a pioneer and precursor. His isolation will necessarily give a determination and a form to his outward activities that must be quite other than those of a consciously divine collective action. The inner state, the root of his acts, will be the same; but the acts themselves may well be very different from what they would be on an earth liberated from ignorance. Nevertheless his consciousness and the divine mechanism of his conduct, if such a word can be used of so free a thing, would be such as has been described, free from that subjection to vital impurity and desire and wrong impulse which we call sin, unbound by that rule of prescribed moral formulas which we call virtue, spontaneously sure and pure and perfect in a greater consciousness than the mind's, governed in all its steps by the light and truth of the Spirit. But if a collectivity or group could be formed of those who had reached the supramental perfection, there indeed some divine creation could take shape; a new earth could descend that would be a new heaven, a world of supramental light could be created here amidst the receding darkness of this terrestrial ignorance. ~ Sri Aurobindo, The Synthesis Of Yoga, Standards of Conduct and Spiritual Freedom, 206,
51:  The purpose of creation, is lila. The concept of lila escapes all the traditional difficulties in assigning purpose to the creator. Lila is a purpose-less purpose, a natural outflow, a spontaneous self-manifestation of the Divine. The concept of lila, again, emphasizes the role of delight in creation. The concept of Prakriti and Maya fail to explain the bliss aspect of Divine. If the world is manifestation of the Force of Satcitananda, the deployment of its existence and consciousness, its purpose can be nothing but delight. This is the meaning of delight. Lila, the play, the child’s joy, the poet’s joy, the actor’s joy, the mechanician’s joy of the soul of things eternally young, perpetually inexhaustible, creating and recreating Himself in Himself for the sheer bliss of that self-creation, of that self-representation, Himself the play, Himself the player, Himself the playground ~ Sri Aurobindo, Philosophy of Social Development, pp-39-40

*** NEWFULLDB 2.4M ***

1:According to the status of the soul is the status of the Prakriti. ~ Sri Aurobindo, The Synthesis Of Yoga, Vijnana or Gnosis,
2:Prakriti has to reveal itself as shakti of the Purusha. ~ Sri Aurobindo, The Synthesis Of Yoga, The Psychology of Self-Perfection,
3:Your prakriti is not something you acquire after you are born; it is sealed in the womb, at the time you are conceived. For ~ Om Swami
4:Siva who is known as Kaalatman, the Soul of Time. Kaala is inscrutable; only Siva is beyond Prakriti, Purusha and Kaala. ~ Ramesh Menon
5:Prakriti is the action of the All-conscient. ~ Sri Aurobindo, The Life Divine, Exclusive Concentration of Consciousness-Force and the Ignorance,
6:Prakriti does not act for itself or by its own motion, but with the Self as lord. ~ Sri Aurobindo, The Synthesis Of Yoga, The Release from the Ego,
7:To lose personality is necessary if we are to gain universality. ~ Sri Aurobindo, The Life Divine, Brahman, Purusha, Ishwara - Maya, Prakriti, Shakti,
8:What is magic to our finite reason is the logic of the Infinite. ~ Sri Aurobindo, The Life Divine, Brahman, Purusha, Ishwara - Maya, Prakriti, Shakti,
9:Our way of knowing must be appropriate to that which is to be known. ~ Sri Aurobindo, The Life Divine, Brahman, Purusha, Ishwara - Maya, Prakriti, Shakti,
10:To realise the Self is to realise the eternal freedom of the Spirit. ~ Sri Aurobindo, The Life Divine, Brahman, Purusha, Ishwara - Maya, Prakriti, Shakti,
11:The highest relation of the Soul to existence is the Purusha’s possession of Prakriti. ~ Sri Aurobindo, The Synthesis Of Yoga, The Soul and Its Liberation,
12:Consciousness has no standing-place if there is none who is conscious. ~ Sri Aurobindo, The Life Divine, Brahman, Purusha, Ishwara - Maya, Prakriti, Shakti,
13:A free power of self-variation must be natural to a consciousness that is infinite. ~ Sri Aurobindo, The Life Divine, Brahman, Purusha, Ishwara - Maya, Prakriti, Shakti,
14:Time observation and Time movement are relative, but Time itself is real and eternal. ~ Sri Aurobindo, The Life Divine, Brahman, Purusha, Ishwara - Maya, Prakriti, Shakti,
15:Prakriti is the power of the All-Soul, the power of the Eternal and Infinite self-moved to action and creation. ~ Sri Aurobindo, Essays on the Gita, The Fullness of Spiritual Action,
16:All forces are to us invisible,—but they are not invisible to the spiritual vision of the Infinite. ~ Sri Aurobindo, The Life Divine, Brahman, Purusha, Ishwara - Maya, Prakriti, Shakti,
17:The witness silence of the Spirit is there in the very grain of all the voices and workings of Nature. ~ Sri Aurobindo, The Life Divine, Brahman, Purusha, Ishwara - Maya, Prakriti, Shakti,
18:Prakriti is the field of law and process, but the soul, the Purusha, is the giver of the sanction. ~ Sri Aurobindo, The Life Divine, Rebirth and Other Worlds; Karma, the Soul and Immortality,
19:God and Goddess. Purusha and Prakriti. Observer and observation. Subject and object. That’s what it is. Not this, not that; this too, that too. That’s who we are. Tat tvam asi. ~ Devdutt Pattanaik
20:The mystery of things is the true truth of things; the intellectual presentation is only truth in representation. ~ Sri Aurobindo, The Life Divine, Brahman, Purusha, Ishwara - Maya, Prakriti, Shakti,
21:The Divine is formless and nameless, but by that very reason capable of manifesting all possible names and shapes of being. ~ Sri Aurobindo, The Life Divine, Brahman, Purusha, Ishwara - Maya, Prakriti, Shakti,
22:In the primal state before any manifestation, when there was no motion but perfect balance, this Prakriti was indestructible, because decomposition or death comes from instability or change. ~ Swami Vivekananda
23:He who is Brahman is none other than Sakti; He who is Purusha has verily become Prakriti. Water is water whether it moves or is still. A snake is a snake whether it wriggles along or stays still and coiled up. ~ Sri Ramakrishna
24:When you feel something within watching all the mental activities but separate from them, just as you can watch things going on outside in the street, then that is the separation of Purusha from mental Prakriti. ~ Sri Aurobindo,
25:It is the one Infinite that appears to us as the many finite: the creation adds nothing to the Infinite; it remains after creation what it was before. ~ Sri Aurobindo, The Life Divine, Brahman, Purusha, Ishwara - Maya, Prakriti, Shakti,
26:The Divine is free and not bound by laws of any making, but still he acts by laws and processes because they are the expression of the truth of things. ~ Sri Aurobindo, The Life Divine, Brahman, Purusha, Ishwara - Maya, Prakriti, Shakti,
27:The Power of self-aware existence, whether drawn into itself or acting in the works of its consciousness and force, its knowledge and its will, Chit and Tapas, Chit and its Shakti,-that is Prakriti.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
28:The consciousness of the supreme Purusha remains above, but in the mind there may be a Purusha consciousness which they call the cosmic consciousness - it is wide, all-pervading, one. Outside this goes on the play of Prakriti. ~ Sri Aurobindo
29:The finite is a frontal aspect and a self-determination of the Infinite; no finite can exist in itself and by itself, it exists by the Infinite and because it is of one essence with the Infinite. ~ Sri Aurobindo, The Life Divine, Brahman, Purusha, Ishwara - Maya, Prakriti, Shakti,
30:Intuition is born of a direct awareness while intellect is an indirect action of a knowledge which constructs itself with difficulty out of the unknown from signs and indications and gathered data. ~ Sri Aurobindo, The Life Divine, Brahman, Purusha, Ishwara - Maya, Prakriti, Shakti,
31:Nothing changes yet all changes, all her workings and creations would in this play collapse into disintegration and chaos; there would be nothing to hold her disparate movements and creations together. ~ Sri Aurobindo, The Life Divine, Brahman, Purusha, Ishwara - Maya, Prakriti, Shakti,
32:There is a veil between the Supermind above and the lower Prakriti below - the veil of ingrained formations. This veil may completely withdraw or be partially withdrawn. Thus even if there is some little opening, with the contact of Light from above the lower nature will get slowly changed. ~ Sri Aurobindo
33:All action of Sattva, a modification of Prakriti characterised by light and happiness, is for the soul. When Sattva is free from egoism and illuminated with the pure intelligence of Purusha, it is called the self-centred one, because in that state it becomes independent of all relations. ~ Swami Vivekananda
34:In its fundamental truth the original status of Time behind all its variations is nothing else than the eternity of the Eternal, just as the fundamental truth of Space, the original sense of its reality, is the infinity of the Infinite. ~ Sri Aurobindo, The Life Divine, Brahman, Purusha, Ishwara - Maya, Prakriti, Shakti,
35:Every event in our life is determined by past actions. So every moment is as it is supposed to be. But it is possible to change one’s fate and fortunes. The dance of Prakriti can change if Purusha intervenes. For that one has to invoke Purusha through acts of determination that demonstrate desire and devotion. ~ Devdutt Pattanaik
36:Nature triumphs ultimately. The triumph is impersonal, nonjudgmental. Nature kills everybody, not just the “bad.” To call the goddess “Mother” is to acknowledge only one half of her personality. She is also a “killer.” She is the source of joy and sorrow, of hope and despair, life and death. Nature (prakriti), delusion (maya), energy (shakti)—she is the world we react to. ~ Devdutt Pattanaik
37:Thus to act under the guidance coming from above, this is one side of the sadhana, the dynamic side. The other one is the discrimination between the Purusha and the Prakriti. The Purusha will calmly observe, give sanction, choose, but will realise that all this does not belong to him - all these are outside him. This is the static side of the sadhana. These two aspects constitute the basis of Yoga. ~ Sri Aurobindo
38:It is I who instills the seed of all births into the vast womb of nature ( prakriti). Nature in turn gives birth to the infinitely diverse temperaments of all creatures.
“Everything that is born, Arjuna, comes from this subtle union of Spirit and nature. Whatever forms are produced in any of the wombs of the universe, know that My nature (prakriti) is the cosmic mother of all creation, and that I am the seed-giving father. ~ Krishna Dwaipayana Vyasa
39:In your nature there are many obstacles, chiefly a great activity of the outward-going mind and a thick crust of the impure lower Prakriti that covers the heart and the vital being. Quieting of the mind and purification of the nature are what you must have before you can fulfil your aim. Aspire for these two things first; ask for them constantly from above. You will not be able to achieve them by your own unaided effort. ~ Sri Aurobindo, Letters On Yoga - II, Purity,
40:The knowers of ancient things call this Purana Brahma Vaivarta because in it Brahman (I Khanda [chapter]) and the Universe (II Khanda) are unfolded by Krishna. The actual structure of the Brahma and the Prakriti khandas, is a further corroboration that in the word ‘Brahma-Vivarta’ what is meant is Brahman and not Brahma. It is the Purana of manifested Brahmin, which seems to be comprehensive of all topics of the Purana. ~ Swami Parmeshwaranand, in Encyclopaedic Dictionary of Puranas, Volume 1, p. 223
41:Purusha and Prakriti :::
   ... On one side he becomes aware of a witness recipient observing experiencing Consciousness which does not appear to act but for which all these activities inside and outside us seem to be undertaken and continue. On the other side he is aware at the same time of an executive Force or an energy of Process which is seen to constitute, drive and guide all conceivable activities and to create a myraid form visible to us and invisible and use them as stable supports for its incessant flux of action and creation.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
42:Purusha and Prakriti in their union and duality arise from the being of Sachchidananda. Self-conscious existence is the essential nature of the Being; that is Sat or Purusha. The Power of self-aware existence, whether drawn into itself or acting in the works of its consciousness and force, its knowledge and its will, Chit and Tapas, Chit and its Shakti,-that is Prakriti. Delight of being, Ananda, is the eternal truth of the union of this conscious being and its conscious force whether absorbed in itself or else deployed in the inseparable duality of its two aspects.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Soul and Nature,
43:I am not this, not that, neti, neti :::
   We say then to the mind This is a working of Prakriti, this is neither thyself nor myself; stand back from it. We shall find, if we try, that the mind has this power of detachment and can stand back from the body not only in idea, but in act and as it were physically or rather vitally. This detachment of the mind must be strengthened by a certain attitude of indifference to the things of the body; we must not care essentially about its sleep or its waking, its movement or its rest, its pain or its pleasure, its health or ill-health, its vigour or its fatigue, its comfort or its discomfort, or what it eats or drinks.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Release from Subjection to the Body, 344,
44:are only five mahabhutas – earth, water, fire (which includes heat and light), air and space. The tanmatras of these are smell, taste, colour, form, touch, and sound. The five cognitive sense organs are the ears, the skin, the eyes, the tongue and the nose. The five active senses are the mouth, the hands, the feet, the generative organs, and the anus. The inner organ is comprised of four aspects – manas, buddhi, ahamkara and chitta. Manas doubts, buddhi concludes, ahamkara creates pride, chitta remembers. These twenty-four are aspects of Prakriti, and the twenty-fifth is the Atman, the Soul, which is identical with the Purusha, God. Some of the wise say that Kaala, Time, is God, Ishvara’s, supernatural power that brings fear, samsara, birth and ~ Ramesh Menon
45:Sri Aurobindo: There is a veil between the Supermind above and the lower Prakriti below - the veil of ingrained formations. This veil may completely withdraw or be partially withdrawn. Thus even if there is some little opening, with the contact of Light from above the lower nature will get slowly changed. Even if the being is not entirely purified, varieties of inspirations and powers may come down from above but this may lead to serious errors. Inspirations from above mixing with the impurities from below get all muddled up and the sadhak takes this for an absolute command. Many a sadhak has thus fallen into danger. Therefore, one must particularly lay stress on the purification of the being. All desires and egoism will have to be banished from the being. ~ Sri Aurobindo, Anilbaran Roy Interviews and Conversations,
46:The universe and the individual are necessary to each other in their ascent. Always indeed they exist for each other and profit by each other. Universe is a diffusion of the divine All in infinite Space and Time, the individual its concentration within limits of Space and Time. Universe seeks in infinite extension the divine totality it feels itself to be but cannot entirely realise; for in extension existence drives at a pluralistic sum of itself which can neither be the primal nor the final unit, but only a recurring decimal without end or beginning. Therefore it creates in itself a self-conscious concentration of the All through which it can aspire. In the conscious individual Prakriti turns back to perceive Purusha, World seeks after Self; God having entirely become Nature, Nature seeks to become progressively God. ~ Sri Aurobindo, The Life Divine, Man in the Universe, 50, [T9],
47:The wise know that living by scriptural injunctions (good deeds, sacrifice, and so forth) will help you reach heaven. But the true yogi knows that even heaven is part of nature (prakriti) and thus is eventually perishable. This yogi therefore transcends all of nature to reach Me, Brahman, the Imperishable Godhead, the Divine Love who lives in your heart.”

But know, Arjuna, that I quickly come to those who offer Me all their actions, set their minds on Me with unswerving devotion, worship Me as their dearest delight, and takeMe as their one and only goal in life. Because they so dearly love Me, I save them from the sorrow of death and endless waves of rebirth.
“It is true that one is where one’s mind is. So fix your mind on Me. Be absorbed in Me alone. Focus your devotion on Me. Still yourself in Me. Without a doubt you will then come and live within Me. ~ Krishna Dwaipayana Vyasa
48:Only humans can conceptualise the idea of infinity. Only humans can communicate such an abstract idea using various forms such as words and symbols. This is because humans are blessed with imagination. It is the one thing that separates us humans from animals. Humans can imagine because we have a highly developed brain, the cerebrum, with an especially large frontal lobe. This anatomical difference separates us from the rest of nature. So much so that in Samkhya, the Indian school of metaphysics, humanity or Purusha is seen as being separate from nature or Prakriti. This difference is seen as fundamental in the study of metaphysics. Because humans can imagine, the notion of a reality beyond the senses, a reality beyond nature, has come into being. Without the cerebrum there would be no imagination, and hence no notion of God! In nature, all things have form. Each of these ~ Devdutt Pattanaik
49:Your body is made of two things: your will to do, your ego, and the physical form you have received from the prakriti, the nature. If the will to do is present within you, then the nature will go on providing you with an appropriate body. This is how you have been born again and again. Sometimes you were an animal, sometimes a bird, a tree some other time, and sometimes a man. Whatsoever you wished to achieve, it has happened. Your desire to achieve becomes the actuality; thoughts become real things. So beware when you desire, because all desires are fulfilled – sooner or later.
If you are of the habit of watching the birds fly in the sky and wonder, ”How free the birds are, I wish I were a bird.” it will not be long before you become a bird. You see dogs mating, and if that moment a thought arises in you, ”What freedom! What happiness!” – soon you will become a dog. Whatever desire you keep within you, it becomes a seed. ~ Osho
50: The purpose of creation, is lila. The concept of lila escapes all the traditional difficulties in assigning purpose to the creator. Lila is a purpose-less purpose, a natural outflow, a spontaneous self-manifestation of the Divine. The concept of lila, again, emphasizes the role of delight in creation. The concept of Prakriti and Maya fail to explain the bliss aspect of Divine. If the world is manifestation of the Force of Satcitananda, the deployment of its existence and consciousness, its purpose can be nothing but delight. This is the meaning of delight. Lila, the play, the child’s joy, the poet’s joy, the actor’s joy, the mechanician’s joy of the soul of things eternally young, perpetually inexhaustible, creating and recreating Himself in Himself for the sheer bliss of that self-creation, of that self-representation, Himself the play, Himself the player, Himself the playground ~ Sri Aurobindo, Philosophy of Social Development, pp-39-40
51:Prakriti is said to be composed of three forces, sattwa, rajas and tamas, which are known collectively as the three gunas. These gunas-whose individual characteristics we shall describe in a moment-pass through phases of equilibrium and phases of imbalance; the nature of their relationship to each other is such that it is subject to perpetual change. As long as the gunas maintain their equilibrium, Prakriti remains undifferentiated and the universe exists only in its potential state. As soon as the balance is disturbed, a re-creation of the universe begins. The gunas enter into an enormous variety of combinations-all of them irregular, with one or the other guna predominating over the rest. Hence we have the variety of physical and psychic phenomena which make up our apparent world. Such a world continues to multiply and vary its forms until the gunas find a temporary equilibrium once more, and a new phase of undifferentiated potentiality begins. ~ Prabhavananda
52:(It is suggested that while the Vedic era saw only the worship of a formless and imageless God, the conduct of rituals and the propitiation of the river and mountain and tree gods of local tribes, all of which were ‘portable’ and not confined to a fixed spot, it was the arrival of the Greeks under Alexander in the fourth century BCE that brought into India the idea of permanent temples enshrining stone images of heroes and gods.) Again, while the Hinduism of the Vedas emerged from mantras and rituals, including elaborate sacrifices, the Puranas promoted their values entirely on the basis of myths and stories. By developing the concept of the saguna Brahman to go with the exalted idea of the nirguna Brahman, the Puranic faith integrated the Vedic religion into the daily worship of ordinary people. Using the seductive power of maya (illusion), the nirguna Brahman of the Vedas took the form of saguna Brahman or Ishvara, the creator of prakriti, the natural world and the God or Bhagavan of all human beings. ~ Shashi Tharoor
53:Sails across the sea of life in the twinkling of an eye.' One attains the vision of God if Mahamaya steps aside from the door. Mahamaya's grace is necessary: hence the worship of Sakti. You see, God is near us, but it is not possible to know Him because Mahamaya stands between. Rama, Lakshmana, and Sita were walking along. Rama walked ahead, Sita in the middle, and Lakshmana last. Lakshmana was only two and a half cubits away from Rama, but he couldn't see Rama because Sita - Mahamaya - was in the way.
"While worshipping God, one should assume a definite attitude. I have three attitudes: the attitude of a child, the attitude or a maidservant, and the attitude of a friend. For a long time I regarded myself as a maidservant and a woman companion of God; at that time I used to wear skirts and ornaments, like a woman. The attitude of a child is very good.
"The attitude of a 'hero' is not good. Some people cherish it. They regard themselves as Purusha and woman as Prakriti; they want to propitiate woman through intercourse with her. But this method often causes disaster. ~ Sri Ramakrishna,
54:Ishwara-Shakti is not quite the same as Purusha-Prakriti; for Purusha and Prakriti are separate powers, but Ishwara and Shakti contain each other. Ishwara is Purusha who contains Prakriti and rules by the power of the Shakti within him. Shakti is Prakriti ensouled by Purusha and acts by the will of the Ishwara which is her own will and whose presence in her movement she carries always with her. The Purusha-Prakriti realisation is of the first utility to the seeker on the Way of Works; for it is the separation of the conscient being and the Energy and the subjection of the being to the mechanism of the Energy that are the efficient cause of our ignorance and imperfection; by this realisation the being can liberate himself from the mechanical action of the nature and become free and arrive at a first spiritual control over the nature. Ishwara-Shakti stands behind the relation of Purusha-Prakriti and its ignorant action and turns it to an evolutionary purpose. The Ishwara-Shakti realisation can bring participation in a higher dynamism and a divine working and a total unity and harmony of the being in a spiritual nature. ~ Sri Aurobindo, The Synthesis Of Yoga, The Supreme Will, 216,
55:But what has fixed the modes of Nature? Or who has originated and governs the movements of Force? There is a Consciousness - or a Conscient - behind that is the lord, witness, knower, enjoyer, upholder and source of sanction for her works; this consciousness is Soul or Purusha. Prakriti shapes the action in us; Purusha in her or behind her witnesses, assents, bears and upholds it. Prakriti forms the thought in our minds; Purusha in her or behind her knows the thought and the truth in it. Prakriti determines the result of the action; Purusha in her or behind her enjoys or suffers the consequence. Prakriti forms mind and body, labours over them, develops them; Purusha upholds the formation and evolution and sanctions each step of her works. Prakriti applies the Will-force which works in things and men; Purusha sets that Will-force to work by his vision of that which should be done. This Purusha is not the surface ego, but a silent Self, a source of Power, an originator and receiver of Knowledge behind the ego. Our mental "I" is only a false reflection of this Self, this Power, this Knowledge. This Purusha or supporting Consciousness is therefore the cause, recipient and support of all Nature's works, but he is not himself the doer. Prakriti, NatureForce, in front and Shakti, Conscious-Force, Soul-Force behind her, - for these two are the inner and outer faces of the universal Mother, - account for all that is done in the universe. The universal Mother, Prakriti-Shakti, is the one and only worker. ~ Sri Aurobindo, The Synthesis Of Yoga, The Supreme Will, 214,
56:This ego or "I" is not a lasting truth, much less our essential part; it is only a formation of Nature, a mental form of thought centralisation in the perceiving and discriminating mind, a vital form of the centralisation of feeling and sensation in our parts of life, a form of physical conscious reception centralising substance and function of substance in our bodies. All that we internally are is not ego, but consciousness, soul or spirit. All that we externally and superficiallyare and do is not ego but Nature. An executive cosmic force shapes us and dictates through our temperament and environment and mentality so shaped, through our individualised formulation of the cosmic energies, our actions and their results. Truly, we do not think, will or act but thought occurs in us, will occurs in us, impulse and act occur in us; our ego-sense gathers around itself, refers to itself all this flow of natural activities. It is cosmic Force, it is Nature that forms the thought, imposes the will, imparts the impulse. our body, mind and ego are a wave of that sea of force in action and do not govern it, but by it are governed and directed. The Sadhaka in his progress towards truth and self-knowledge must come to a point where the soul opens its eyes of vision and recognises this truth of ego and this truth of works. He gives up the idea of a mental, vital, physical, "I" that acts or governs action; he recognises that Prakriti, Force of cosmic nature following her fixed modes, is the one and only worker in him and in all things and creatures.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Supreme Will, 214,
57:The thought of the Gita is not pure Monism although it sees in one unchanging, pure, eternal Self the foundation of all cosmic existence, nor Mayavada although it speaks of the Maya of the three modes of Prakriti omnipresent in the created world; nor is it qualified Monism although it places in the One his eternal supreme Prakriti manifested in the form of the Jiva and lays most stress on dwelling in God rather than dissolution as the supreme state of spiritual consciousness; nor is it Sankhya although it explains the created world by the double principle of Purusha and Prakriti; nor is it Vaishnava Theism although it presents to us Krishna, who is the Avatara of Vishnu according to the Puranas, as the supreme Deity and allows no essential difference nor any actual superiority of the status of the indefinable relationless Brahman over that of this Lord of beings who is the Master of the universe and the Friend of all creatures. Like the earlier spiritual synthesis of the Upanishads this later synthesis at once spiritual and intellectual avoids naturally every such rigid determination as would injure its universal comprehensiveness. Its aim is precisely the opposite to that of the polemist commentators who found this Scripture established as one of the three highest Vedantic authorities and attempted to turn it into a weapon of offence and defence against other schools and systems. The Gita is not a weapon for dialectical warfare; it is a gate opening on the whole world of spiritual truth and experience and the view it gives us embraces all the provinces of that supreme region. It maps out, but it does not cut up or build walls or hedges to confine our vision. ~ Sri Aurobindo
58:But in the integral conception the Conscious Soul is the Lord, the Nature-Soul is his executive Energy. Purusha is of the nature of Sat, the being of conscious self-existence pure and infinite; Shakti or Prakriti is of the nature of Chit, - it is power of the Purusha's self-conscious existence, pure and infinite. The relation of the two exists between the poles of rest and action. When the Energy is absorbed in the bliss of conscious self-existence, there is rest; when thePurusha pours itself out in the action of its Energy, there is action, creation and the enjoyment or Ananda of becoming. But if Ananda is the creator and begetter of all becoming, its method is Tapas or force of the Purusha's consciousness dwelling upon its own infinite potentiality in existence and producing from it truths of conception or real Ideas, vijnana, which, proceedingfrom an omniscient and omnipotent Self-existence, have the surety of their own fulfilment and contain in themselves the nature and law of their own becoming in the terms of mind, life and matter. The eventual omnipotence of Tapas and the infallible fulfilment of the Idea are the very foundation of all Yoga. In man we render these terms by Will and Faith, - a will that is eventually self-effective because it is of the substance of Knowledge and a faith that is the reflex in the lower consciousness of a Truth or real Idea yet unrealised in the manifestation. It is this self-certainty of the Idea which is meant by the Gita when it says, yo yac-chraddhah sa eva sah, 'whatever is a man's faith or the sure Idea in him, that he becomes.'
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Conditions of the Synthesis, The Synthesis of the Systems, 43,
59:The sign of the immersion of the embodied soul in Prakriti is the limitation of consciousness to the ego. The vivid stamp of this limited consciousness can be seen in a constant inequality of the mind and heart and a confused conflict and disharmony in their varied reactions to the touches of experience. The human reactions sway perpetually between the dualities created by the soul's subjection to Nature and by its often intense but narrow struggle for mastery and enjoyment, a struggle for the most part ineffective. The soul circles in an unending round of Nature's alluring and distressing opposites, success and failure, good fortune and ill fortune, good and evil, sin and virtue, joy and grief, pain and pleasure. It is only when, awaking from its immersion in Prakriti, it perceives its oneness with the One and its oneness with all existences that it can become free from these things and found its right relation to this executive world-Nature. Then it becomes indifferent to her inferior modes, equal-minded to her dualities, capable of mastery and freedom; it is seated above her as the high-throned knower and witness filled with the calm intense unalloyed delight of his own eternal existence. The embodied spirit continues to express its powers in action, but it is no longer involved in ignorance, no longer bound by its works; its actions have no longer a consequence within it, but only a consequence outside in Prakriti. The whole movement of Nature becomes to its experience a rising and falling of waves on the surface that make no difference to its own unfathomable peace, its wide delight, its vast universal equality or its boundless God-existence.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
60:A distinction has to be firmly seized in our consciousness, the capital distinction between mechanical Nature and the free Lord of Nature, between the Ishwara or single luminous divine Will and the many executive modes and forces of the universe. Nature, - not as she is in her divine Truth, the conscious Power of the Eternal, but as she appears to us in the Ignorance, - is executive Force, mechanical in her steps, not consciously intelligent to our experience of her, although all her works are instinct with an absolute intelligence. Not in herself master, she is full of a self-aware Power which has an infinite mastery and, because of this Power driving her, she rules all and exactly fulfils the work intended in her by the Ishwara. Not enjoying but enjoyed, she bears in herself the burden of all enjoyments. Nature as Prakriti is an inertly active Force, - for she works out a movement imposed upon her; but within her is One that knows,
   - some Entity sits there that is aware of all her motion and process. Prakriti works containing the knowledge, the mastery, the delight of the Purusha, the Being associated with her or seated within her; but she can participate in them only by subjection and reflection of that which fills her. Purusha knows and is still and inactive; he contains the action of Prakriti within his consciousness and knowledge and enjoys it. He gives the sanction to Prakriti's works and she works out what is sanctioned by him for his pleasure. Purusha himself does not execute; he maintains Prakriti in her action and allows her to express in energy and process and formed result what he perceives in his knowledge. This is the distinction made by the Sankhyas; and although it is not all the true truth, not in any way the highest truth either of Purusha or of Prakriti, still it is a valid and indispensable practical knowledge in the lower hemisphere of existence. ~ Sri Aurobindo, The Synthesis Of Yoga,
61:A distinction has to be firmly seized in our consciousness, the capital distinction between mechanical Nature and the free Lord of Nature, between the Ishwara or single luminous divine Will and the many executive modes and forces of the universe. Nature, - not as she is in her divine Truth, the conscious Power of the Eternal, but as she appears to us in the Ignorance, - is executive Force, mechanical in her steps, not consciously intelligent to our experience of her, although all her works are instinct with an absolute intelligence. Not in herself master, she is full of a self-aware Power which has an infinite mastery and, because of this Power driving her, she rules all and exactly fulfils the work intended in her by the Ishwara. Not enjoying but enjoyed, she bears in herself the burden of all enjoyments. Nature as Prakriti is an inertly active Force, - for she works out a movement imposed upon her; but within her is One that knows, - some Entity sits there that is aware of all her motion and process. Prakriti works containing the knowledge, the mastery, the delight of the Purusha, the Being associated with her or seated within her; but she can participate in them only by subjection and reflection of that which fills her. Purusha knows and is still and inactive; he contains the action of Prakriti within his consciousness and knowledge and enjoys it. He gives the sanction to Prakriti's works and she works out what is sanctioned by him for his pleasure. Purusha himself does not execute; he maintains Prakriti in her action and allows her to express in energy and process and formed result what he perceives in his knowledge. This is the distinction made by the Sankhyas; and although it is not all the true truth, not in any way the highest truth either of Purusha or of Prakriti, still it is a valid and indispensable practical knowledge in the lower hemisphere of existence.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Self-Surrender in Works,
62:Jnana Yoga, the Path of Knowledge; :::
   The Path of Knowledge aims at the realisation of the unique and supreme Self. It proceeds by the method of intellectual reflection, vicara ¯, to right discrimination, viveka. It observes and distinguishes the different elements of our apparent or phenomenal being and rejecting identification with each of them arrives at their exclusion and separation in one common term as constituents of Prakriti, of phenomenal Nature, creations of Maya, the phenomenal consciousness. So it is able to arrive at its right identification with the pure and unique Self which is not mutable or perishable, not determinable by any phenomenon or combination of phenomena. From this point the path, as ordinarily followed, leads to the rejection of the phenomenal worlds from the consciousness as an illusion and the final immergence without return of the individual soul in the Supreme. But this exclusive consummation is not the sole or inevitable result of the Path of Knowledge. For, followed more largely and with a less individual aim, the method of Knowledge may lead to an active conquest of the cosmic existence for the Divine no less than to a transcendence. The point of this departure is the realisation of the supreme Self not only in one's own being but in all beings and, finally, the realisation of even the phenomenal aspects of the world as a play of the divine consciousness and not something entirely alien to its true nature. And on the basis of this realisation a yet further enlargement is possible, the conversion of all forms of knowledge, however mundane, into activities of the divine consciousness utilisable for the perception of the one and unique Object of knowledge both in itself and through the play of its forms and symbols. Such a method might well lead to the elevation of the whole range of human intellect and perception to the divine level, to its spiritualisation and to the justification of the cosmic travail of knowledge in humanity.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Conditions of the Synthesis, The Systems Of Yoga, 38,
63:separating from the heart and mind and the benefits of doing so :::
   Therefore the mental Purusha has to separate himself from association and self-identification with this desire-mind. He has to say I am not this thing that struggles and suffers, grieves and rejoices, loves and hates, hopes and is baffled, is angry and afraid and cheerful and depressed, a thing of vital moods and emotional passions. All these are merely workings and habits of Prakriti in the sensational and emotional mind. The mind then draws back from its emotions and becomes with these, as with the bodily movements and experiences, the observer or witness. There is again an inner cleavage. There is this emotional mind in which these moods and passions continue to occur according to the habit of the modes of Nature and there is the observing mind which sees them, studies and understands but is detached from them. It observes them as if in a sort of action and play on a mental stage of personages other than itself, at first with interest and a habit of relapse into identification, then with entire calm and detachment, and, finally, attaining not only to calm but to the pure delight of its own silent existence, with a smile at thier unreality as at the imaginary joys and sorrows of a child who is playing and loses himself in the play. Secondly, it becomes aware of itself as master of the sanction who by his withdrawl of sanction can make this play to cease. When the sanction is withdrawn, another significant phenomenon takes place; the emotional mind becomes normally calm and pure and free from these reactions, and even when they come, they no longer rise from within but seem to fall on it as impression from outside to which its fibers are still able to respond; but this habit of reponse dies away and the emotional mind is in time entirely liberated from the passions which it has renounced. Hope and fear, joy and grief, liking and disliking, attraction and repulsion, content and discontent, gladness and depression, horror and wrath and fear and disgust and shame and the passions of love and hatred fall away from the liberated psychic being.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Release from the Heart and the Mind, 352,
64:If Samkhya-Yoga philosophy does not explain the reason and origin of the strange partnership between the spirit and experience, at least tries to explain the nature of their association, to define the character of their mutual relations. These are not real relationships, in the true sense of the word, such as exist for example between external objects and perceptions. The true relations imply, in effect, change and plurality, however, here we have some rules essentially opposed to the nature of spirit.
“States of consciousness” are only products of prakriti and can have no kind of relation with Spirit the latter, by its very essence, being above all experience. However and for SamPhya and Yoga this is the key to the paradoxical situation the most subtle, most transparent part of mental life, that is, intelligence (buddhi) in its mode of pure luminosity (sattva), has a specific quality that of reflecting Spirit. Comprehension of the external world is possible only by virtue of this reflection of purusha in intelligence. But the Self is not corrupted by this reflection and does not lose its ontological modalities (impassibility, eternity, etc.). The Yoga-sutras (II, 20) say in substance: seeing (drashtri; i.e., purusha) is absolute consciousness (“sight par excellence”) and, while remaining pure, it knows cognitions (it “looks at the ideas that are presented to it”). Vyasa interprets: Spirit is reflected in intelligence (buddhi), but is neither like it nor different from it. It is not like intelligence because intelligence is modified by knowledge of objects, which knowledge is ever-changing whereas purusha commands uninterrupted knowledge, in some sort it is knowledge. On the other hand, purusha is not completely different from buddhi, for, although it is pure, it knows knowledge. Patanjali employs a different image to define the relationship between Spirit and intelligence: just as a flower is reflected in a crystal, intelligence reflects purusha. But only ignorance can attribute to the crystal the qualities of the flower (form, dimensions, colors). When the object (the flower) moves, its image moves in the crystal, though the latter remains motionless. It is an illusion to believe that Spirit is dynamic because mental experience is so. In reality, there is here only an illusory relation (upadhi) owing to a “sympathetic correspondence” (yogyata) between the Self and intelligence. ~ Mircea Eliade
65:But even before that highest approach to identity is achieved, something of the supreme Will can manifest in us as an imperative impulsion, a God-driven action; we then act by a spontaneous self-determining Force but a fuller knowledge of meaning and aim arises only afterwards. Or the impulse to action may come as an inspiration or intuition, but rather in the heart and body than in the mind; here an effective sight enters in but the complete and exact knowledge is still deferred and comes, if at all, lateR But the divine Will may descend too as a luminous single command or a total perception or a continuous current of perception of what is to be done into the will or into the thought or as a direction from above spontaneously fulfilled by the lower members. When the Yoga is imperfect, only some actions can be done in this way, or else a general action may so proceed but only during periods of exaltation and illumination. When the Yoga is perfect, all action becomes of this character. We may indeed distinguish three stages of a growing progress by which, first, the personal will is occasionally or frequently enlightened or moved by a supreme Will or conscious Force beyond it, then constantly replaced and, last, identified and merged in that divine Power-action. The first is the stage when we are still governed by the intellect, heart and senses; these have to seek or wait for the divine inspiration and guidance and do not always find or receive it. The second is the stage when human intelligence is more and more replaced by a high illumined or intuitive spiritualised mind, the external human heart by the inner psychic heart, the senses by a purified and selfless vital force. The third is the stage when we rise even above spiritualised mind to the supramental levels. In all three stages the fundamental character of the liberated action is the same, a spontaneous working of Prakriti no longer through or for the ego but at the will and for the enjoyment of the supreme Purusha. At a higher level this becomes the Truth of the absolute and universal Supreme expressed through the individual soul and worked out consciously through the nature, - no longer through a half-perception and a diminished or distorted effectuation by the stumbling, ignorant and all-deforming energy of lower nature in us but by the all-wise transcendent and universal Mother. ~ Sri Aurobindo, The Synthesis Of Yoga, The Supreme Will, 218,
66: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,
67:The Mahashakti, the universal Mother, works out whatever is transmitted by her transcendent consciousness from the Supreme and enters into the worlds that she has made; her presence fills and supports them with the divine spirit and the divine all-sustaining force and delight without which they could not exist. That which we call Nature or Prakriti is only her most outward executive aspect; she marshals and arranges the harmony of her forces and processes, impels the operations of Nature and moves among them secret or manifest in all that can be seen or experienced or put into motion of life. Each of the worlds is nothing but one play of the Mahashakti of that system of worlds or universe, who is there as the cosmic Soul and Personality of the transcendent Mother. Each is something that she has seen in her vision, gathered into her heart of beauty and power and created in her Ananda.
   But there are many planes of her creation, many steps of the Divine Shakti. At the summit of this manifestation of which we are a part there are worlds of infinite existence, consciousness, force and bliss over which the Mother stands as the unveiled eternal Power. All beings there live and move in an ineffable completeness and unalterable oneness, because she carries them safe in her arms for ever. Nearer to us are the worlds of a perfect supramental creation in which the Mother is the supramental Mahashakti, a Power of divine omniscient Will and omnipotent Knowledge always apparent in its unfailing works and spontaneously perfect in every process. There all movements are the steps of the Truth; there all beings are souls and powers and bodies of the divine Light; there all experiences are seas and floods and waves of an intense and absolute Ananda. But here where we dwell are the worlds of the Ignorance, worlds of mind and life and body separated in consciousness from their source, of which this earth is a significant centre and its evolution a crucial process. This too with all its obscurity and struggle and imperfection is upheld by the Universal Mother; this too is impelled and guided to its secret aim by the Mahashakti.
   The Mother as the Mahashakti of this triple world of the Ignorance stands in an intermediate plane between the supramental Light, the Truth life, the Truth creation which has to be brought down here and this mounting and descending hierarchy of planes of consciousness that like a double ladder lapse into the nescience of Matter and climb back again through the flowering of life and soul and mind into the infinity of the Spirit. Determining all that shall be in this universe and in the terrestrial evolution by what she sees and feels and pours from her, she stands there... ~ Sri Aurobindo, The Mother With Letters On The Mother,
68:3. Conditions internal and external that are most essential for meditation. There are no essential external conditions, but solitude and seculsion at the time of meditation as well as stillness of the body are helpful, sometimes almost necessary to the beginning. But one should not be bound by external conditions. Once the habit of meditation is formed, it should be made possible to do it in all circumstances, lying, sitting, walking, alone, in company, in silence or in the midst of noise etc.
   The first internal condition necessary is concentration of the will against the obstacles to meditation, i.e. wandering of the mind, forgetfulness, sleep, physical and nervous impatience and restlessness etc. If the difficulty in meditation is that thoughts of all kinds come in, that is not due to hostile forces but to the ordinary nature of the human mind. All sadhaks have this difficulty and with many it lasts for a very long time. There are several was of getting rid of it. One of them is to look at the thoughts and observe what is the nature of the human mind as they show it but not to give any sanction and to let them run down till they come to a standstill - this is a way recommended by Vivekananda in his Rajayoga. Another is to look at the thoughts as not one's own, to stand back as the witness Purusha and refuse the sanction - the thoughts are regarded as things coming from outside, from Prakriti, and they must be felt as if they were passers-by crossing the mind-space with whom one has no connection and in whom one takes no interest. In this way it usually happens that after the time the mind divides into two, a part which is the mental witness watching and perfectly undisturbed and quiet and a part in which the thoughts cross or wander. Afterwards one can proceed to silence or quiet the Prakriti part also. There is a third, an active method by which one looks to see where the thoughts come from and finds they come not from oneself, but from outside the head as it were; if one can detect them coming, then, before enter, they have to be thrown away altogether. This is perhaps the most difficult way and not all can do it, but if it can be done it is the shortest and most powerful road to silence. It is not easy to get into the Silence. That is only possible by throwing out all mental-vital activities. It is easier to let the Silence descend into you, i.e., to open yourself and let it descend. The way to do this and the way to call down the higher powers is the same. It is to remain quiet at the time of efforts to pull down the Power or the Silence but keeping only a silent will and aspiration for them. If the mind is active one has to learn to look at it, drawn back and not giving sanction from within, until its habitual or mechanical activities begin to fall quiet for want of support from within. if it is too persistent, a steady rejection without strain or struggle is the one thing to be done.
   ~ Sri Aurobindo, Autobiographical Notes,
69:The supreme Truth aspect which thus manifests itself to us is an eternal and infinite and absolute self-existence, self-awareness, self-delight of being; this bounds all things and secretly supports and pervades all things. This Self-existence reveals itself again in three terms of its essential nature,-self, conscious being or spirit, and God or the Divine Being. The Indian terms are more satisfactory,-Brahman the Reality is Atman, Purusha, Ishwara; for these terms grew from a root of Intuition and, while they have a comprehensive preciseness, are capable of a plastic application which avoids both vagueness in the use and the rigid snare of a too limiting intellectual concept. The Supreme Brahman is that which in Western metaphysics is called the Absolute: but Brahman is at the same time the omnipresent Reality in which all that is relative exists as its forms or its movements; this is an Absolute which takes all relativities in its embrace. [...] Brahman is the Consciousness that knows itself in all that exists; Brahman is the force that sustains the power of God and Titan and Demon, the Force that acts in man and animal and the forms and energies of Nature; Brahman is the Ananda, the secret Bliss of existence which is the ether of our being and without which none could breathe or live. Brahman is the inner Soul in all; it has taken a form in correspondence with each created form which it inhabits. The Lord of Beings is that which is conscious in the conscious being, but he is also the Conscious in inconscient things, the One who is master and in control of the many that are passive in the hands of Force-Nature. He is the Timeless and Time; He is Space and all that is in Space; He is Causality and the cause and the effect: He is the thinker and his thought, the warrior and his courage, the gambler and his dice-throw. All realities and all aspects and all semblances are the Brahman; Brahman is the Absolute, the Transcendent and incommunicable, the Supracosmic 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 that we see in Self and Nature. Brahman, the Ishwara, is all this by his Yoga-Maya, by the power of his Consciousness-Force put out in self-manifestation: he is the Conscious Being, Soul, Spirit, Purusha, and it is by his Nature, the force of his conscious self-existence that he is all things; he is the Ishwara, the omniscient and omnipotent All-ruler, and it is by his Shakti, his conscious Power, that he manifests himself in Time and governs the universe. These and similar statements taken together are all-comprehensive: it is possible for the mind to cut and select, to build a closed system and explain away all that does not fit within it; but it is on the complete and many-sided statement that we must take our stand if we have to acquire an integral knowledge.
   ~ Sri Aurobindo, The Life Divine, Book 02: The Knowledge and the Ignorance - The Spiritual Evolution, Part I, The Infinite Consciousness and the Ignorance Brahman, Purusha, Ishwara - Maya, Prakriti, Shakti [336-337],
70:We have now completed our view of the path of Knowledge and seen to what it leads. First, the end of Yoga of Knowledge is God-possession, it is to possess God and be possessed by him through consciousness, through identification, through reflection of the divine Reality. But not merely in some abstraction away from our present existence, but here also; therefore to possess the Divine in himself, the Divine in the world, the Divine within, the Divine in all things and all beings. It is to possess oneness with God and through that to possess also oneness with the universal, with the cosmos and all existences; therefore to possess the infinite diversity also in the oneness, but on the basis of oneness and not on the basis of division. It is to possess God in his personality and his impersonality; in his purity free from qualities and in his infinite qualities; in time and beyond time; in his action and in his silence; in the finite and in the infinite. It is to possess him not only in pure self, but in all self; not only in self, but in Nature; not only in spirit, but in supermind, mind, life and body; to possess him with the spirit, with the mind, with the vital and the physical consciousness; and it is again for all these to be possessed by him, so that our whole being is one with him, full of him, governed and driven by him. It is, since God is oneness, for our physical consciousness to be one with the soul and the nature of the material universe; for our life, to be one with all life; for our mind, to be one with the universal mind; for our spirit, to be identified with the universal spirit. It is to merge in him in the absolute and find him in all relations. Secondly, it is to put on the divine being and the divine nature. And since God is Sachchidananda, it is to raise our being into the divine being, our consciousness into the divine consciousness, our energy into the divine energy, our delight of existence into the divine delight of being. And it is not only to lift ourselves into this higher consciousness, but to widen into it in all our being, because it is to be found on all the planes of our existence and in all our members, so that our mental, vital, physical existence shall become full of the divine nature. Our intelligent mentality is to become a play of the divine knowledge-will, our mental soul-life a play of the divine love and delight, our vitality a play of the divine life, our physical being a mould of the divine substance. This God-action in us is to be realised by an opening of ourselves to the divine gnosis and divine Ananda and, in its fullness, by an ascent into and a permanent dwelling in the gnosis and the Ananda. For though we live physically on the material plane and in normal outwardgoing life the mind and soul are preoccupied with material existence, this externality of our being is not a binding limitation. We can raise our internal consciousness from plane to plane of the relations of Purusha with prakriti, and even become, instead of the mental being dominated by the physical soul and nature, the gnostic being or the bliss-self and assume the gnostic or the bliss nature. And by this raising of the inner life we can transform our whole outward-going existence; instead of a life dominated by matter we shall then have a life dominated by spirit with all its circumstances moulded and determined by the purity of being, the consciousness infinite even in the finite, the divine energy, the divine joy and bliss of the spirit.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Integral Knowledge, The Higher and the Lower Knowledge [511] [T1], #index,
71:Quando Shiva e Shakti se unem no sahasrara, a pessoa experimenta o samadhi, a iluminação ocorre no cérebro e as áreas silenciosas começam a funcionar. Shiva e Shakti permanecem unidos por algum tempo, e durante este período há uma perda total da consciência, pertencente um a outro. Ao mesmo tempo um bindu desenvolve. Bindu significa um ponto, uma gota, e bindu é o substrato de todo o cosmos. Dentro do bindu está a sede da inteligência humana e a sede de toda a criação. Em seguida, bindu se divide em dois, e Shiva e Shakti manifestam-se novamente em dualidade. Quando a ascensão aconteceu, ela foi somente a subida de shakti, mas agora quando a descida acontece, Shiva e Shakti, ambos, descem para os planos grosseiros e há novamente o conhecimento da dualidade. Depois da união total há uma espécie de retorno pelo mesmo caminho da ascensão. A consciência bruta que se tornou refinada, novamente torna-se embrutecida. Este é o conceito da encarnação divina ou avatar.
Quando alguém atinge o mais elevado pináculo de samadhi, purusha e prakriti, ou Shiva e Shakti estão em total união e somente advaita existe, a experiência não dual. Ao mesmo temo, quando não há sujeito/objeto mais distinto, é muito difícil para alguém diferenciar. Se ele está falando com um homem ou com uma mulher, ele não sabe, ele não percebe a diferença. Ele pode até mesmo ser associado com pessoas espirituais ou divinas sem estar ciente disto, porque neste momento, sua consciência está reduzida ao nível da inocência de um bebê. Assim, no estado de samadhi, você é um bebê. Um bebê não pode falar da diferença entre um homem e uma mulher porque ele não tem distinção física ou sexual. Ele não pode distinguir um estudioso de um idiota, ele não pode nem mesmo ver qualquer a diferença entre uma serpente e uma corda. Ele pode segurar uma cobra como segura uma cobra. Isso só acontece quando a união está acontecendo.
Quando Shiva e Shakti descem para os planos grosseiros, que é o mooladhara chakra, eles se separam e vivem como duas entidades. Há dualidade no mooladhara chakra, há dualidade na mente e sentidos e no mundo de nomes e formas, mas não há dualidade no samadhi. Não há nenhuma vidência ou experiência no estado de samadhi. Não há ninguém para dizer como o samadhi porque ele é uma experiência não-dual.
É muito difícil entender por que Shiva e Shakti, ambos, descem para os planos brutos após terem atingindo a mais elevada união. Qual é o objetivo da destruição do mundo e a criação novamente? Qual é o objetivo de transcendência da consciência se você tem de voltar para ele novamente? Por que se preocupar em despertar Kundalini e uni-la com Shiva no sahasrara se você tem de voltar para o mooladhara novamente? Isto é algo muito misterioso e podemos perguntar, "Por despertar Kundalini absolutamente?" Por que construir uma mansão se você sabe que terá de pô-la abaixo quando ela estiver concluída? Na verdade, criamos um monte de coisas que serão destruídas. Então, porque fazê-lo absolutamente? Fazemos muita sadhana para transcender os chakras e ascender da terra para o céu. Então, quando chegamos ao paraíso e nos tornamos um com a grande realidade, de repente decidimos voltar para baixo. E não só, nós trazemos a grande unidade conosco. Seria mais fácil entender se Shakti voltasse sozinha e Shiva permanecesse no céu. Talvez, quando Shakti está prestes a sair, Shiva diga: "Espere, estou indo com você."
Quando Shiva e Shakti descem aos níveis mais grosseiros da consciência, há a dualidade novamente. Isso é porque o homem auto-realizado é capaz de compreender a dor e todos os assuntos da vida mundana. Ele compreende todo o drama da dualidade, multiplicidade e diversidade. Às vezes nós, simples mortais, estamos em um dilema para compreender como este homem, como a mais elevada realização, é capaz de lidar com as dualidades sem esperanças da vida. ~ Satyananda Saraswati
72:The perfect supramental action will not follow any single principle or limited rule.It is not likely to satisfy the standard either of the individual egoist or of any organised group-mind. It will conform to the demand neither of the positive practical man of the world nor of the formal moralist nor of the patriot nor of the sentimental philanthropist nor of the idealising philosopher. It will proceed by a spontaneous outflowing from the summits in the totality of an illumined and uplifted being, will and knowledge and not by the selected, calculated and standardised action which is all that the intellectual reason or ethical will can achieve. Its sole aim will be the expression of the divine in us and the keeping together of the world and its progress towards the Manifestation that is to be. This even will not be so much an aim and purpose as a spontaneous law of the being and an intuitive determination of the action by the 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 a divine Power and Wisdom guiding and impelling us will replace the perplexities and stumblings of the suffering and ignorant ego.
   If by some miracle of divine intervention all mankind at once could be raised to this level, we should have something on earth like the Golden Age of the traditions, Satya Yuga, the Age of Truth or true existence. For the sign of the Satya Yuga is that the Law is spontaneous and conscious in each creature and does its own works in a perfect harmony and freedom. Unity and universality, not separative division, would be the foundation of the consciousness of the race; love would be absolute; equality would be consistent with hierarchy and perfect in difference; absolute justice would be secured by the spontaneous action of the being in harmony with the truth of things and the truth of himself and others and therefore sure of true and right result; right reason, no longer mental but supramental, would be satisfied not by the observation of artificial standards but by the free automatic perception of right relations and their inevitable execution in the act. The quarrel between the individual and society or disastrous struggle between one community and another could not exist: the cosmic consciousness imbedded in embodied beings would assure a harmonious diversity in oneness.
   In the actual state of humanity, it is the individual who must climb to this height as a pioneer and precursor. His isolation will necessarily give a determination and a form to his outward activities that must be quite other than those of a consciously divine collective action. The inner state, the root of his acts, will be the same; but the acts themselves may well be very different from what they would be on an earth liberated from ignorance. Nevertheless his consciousness and the divine mechanism of his conduct, if such a word can be used of so free a thing, would be such as has been described, free from that subjection to vital impurity and desire and wrong impulse which we call sin, unbound by that rule of prescribed moral formulas which we call virtue, spontaneously sure and pure and perfect in a greater consciousness than the mind's, governed in all its steps by the light and truth of the Spirit. But if a collectivity or group could be formed of those who had reached the supramental perfection, there indeed some divine creation could take shape; a new earth could descend that would be a new heaven, a world of supramental light could be created here amidst the receding darkness of this terrestrial ignorance. ~ Sri Aurobindo, The Synthesis Of Yoga, Standards of Conduct and Spiritual Freedom, 206,

IN CHAPTERS



  187 Integral Yoga
   13 Yoga
   2 Theosophy
   2 Occultism
   2 Hinduism


  275 Sri Aurobindo
   30 Nolini Kanta Gupta
   15 A B Purani
   10 The Mother
   6 Swami Krishnananda
   6 Sri Ramakrishna
   5 Swami Vivekananda
   4 Satprem
   4 George Van Vrekhem
   3 Sri Ramana Maharshi
   2 Swami Sivananda Saraswati
   2 Patanjali
   2 Alice Bailey


   90 Record of Yoga
   35 The Synthesis Of Yoga
   23 The Life Divine
   19 Essays On The Gita
   15 Letters On Yoga II
   15 Evening Talks With Sri Aurobindo
   15 Essays In Philosophy And Yoga
   14 Letters On Yoga I
   11 Letters On Yoga IV
   8 The Gospel of Sri Ramakrishna
   7 Isha Upanishad
   7 Collected Works of Nolini Kanta Gupta - Vol 04
   6 The Study and Practice of Yoga
   6 Letters On Yoga III
   5 Collected Works of Nolini Kanta Gupta - Vol 03
   5 Collected Works of Nolini Kanta Gupta - Vol 01
   4 The Secret Doctrine
   4 The Mother With Letters On The Mother
   4 Talks
   4 Preparing for the Miraculous
   3 Questions And Answers 1954
   3 Essays Divine And Human
   3 Collected Works of Nolini Kanta Gupta - Vol 08
   3 Collected Works of Nolini Kanta Gupta - Vol 07
   2 Vedic and Philological Studies
   2 Raja-Yoga
   2 Patanjali Yoga Sutras
   2 Letters On Poetry And Art
   2 Kena and Other Upanishads
   2 Collected Works of Nolini Kanta Gupta - Vol 05
   2 Collected Works of Nolini Kanta Gupta - Vol 02
   2 A Treatise on Cosmic Fire
   2 Amrita Gita
   2 Agenda Vol 08


00.03 - Upanishadic Symbolism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
  
   We have, in modern times, a movement towards a more conscious and courageous, knowledge of things that were taboo to puritan ages. Not to shut one's eyes to the lower, darker and hidden strands of our nature, but to bring them out into the light of day and to face them is the best way of dealing with such elements, which otherwise, if they are repressed, exert an unhealthy influence on the mind and nature. The Upanishadic view runs on the same lines, but, with the unveiling and the natural and not merely naturalisticdelineation of these under-worlds (concerning sex and food), it endows them with a perspective sub specie aeternitatis. The sexual function, for example, is easily equated to the double movement of ascent and descent that is secreted in nature, or to the combined action of Purusha and Prakriti in the cosmic Play, or again to the hidden fount of Delight that holds and moves the universe. In this view there is nothing merely secular and profane, but all is woven into the cosmic spiritual whole; and man is taught to consider and to mould all his movementsof soul and mind and bodyin the light and rhythm of that integral Reality.11
  

0.04 - The Systems of Yoga, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  The Path of Knowledge aims at the realisation of the unique and supreme Self. It proceeds by the method of intellectual reflection, vicara, to right discrimination, viveka. It observes and distinguishes the different elements of our apparent or phenomenal being and rejecting identification with each of them arrives at their exclusion and separation in one common term as constituents of Prakriti, of phenomenal Nature, creations of
  Maya, the phenomenal consciousness. So it is able to arrive at its right identification with the pure and unique Self which is not mutable or perishable, not determinable by any phenomenon or combination of phenomena. From this point the path, as ordinarily followed, leads to the rejection of the phenomenal worlds from the consciousness as an illusion and the final immergence without return of the individual soul in the Supreme.

0.05 - The Synthesis of the Systems, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  If, however, we leave aside, here also, the actual methods and practices and seek for the central principle, we find, first, that Tantra expressly differentiates itself from the Vedic methods of Yoga. In a sense, all the schools we have hitherto examined are Vedantic in their principle; their force is in knowledge, their method is knowledge, though it is not always discernment by the intellect, but may be, instead, the knowledge of the heart expressed in love and faith or a knowledge in the will working out through action. In all of them the lord of the Yoga is the Purusha, the Conscious Soul that knows, observes, attracts, governs. But in Tantra it is rather Prakriti, the Nature-Soul, the Energy, the
  Will-in-Power executive in the universe. It was by learning and applying the intimate secrets of this Will-in-Power, its method, its Tantra, that the Tantric Yogin pursued the aims of his discipline, - mastery, perfection, liberation, beatitude. Instead of drawing back from manifested Nature and its difficulties, he confronted them, seized and conquered. But in the end, as is the general tendency of Prakriti, Tantric Yoga largely lost its principle in its machinery and became a thing of formulae and occult mechanism still powerful when rightly used but fallen from the clarity of their original intention.
  
  We have in this central Tantric conception one side of the truth, the worship of the Energy, the Shakti, as the sole effective force for all attainment. We get the other extreme in the Vedantic conception of the Shakti as a power of Illusion and in the search after the silent inactive Purusha as the means of liberation from the deceptions created by the active Energy. But in the integral conception the Conscious Soul is the Lord, the Nature-Soul is his executive Energy. Purusha is of the nature of Sat, the being of conscious self-existence pure and infinite; Shakti or Prakriti is of the nature of Chit, - it is power of the Purusha's self-conscious existence, pure and infinite. The relation of the two exists between the poles of rest and action. When the Energy is absorbed
  

01.02 - Natures Own Yoga, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
  
   The first decisive step in Yoga is taken when one becomes conscious of the psychic being, or, looked at from the other side, when the psychic being comes forward and takes possession of the external being, begins to initiate and influence the movements of the mind and life and body and gradually free them from the ordinary round of ignorant nature. The awakening of the psychic being means, as I have said, not only a deepening and heightening of the consciousness and its release from the obscurity and limitation of the inferior Prakriti, confined to the lower threefold status, into what is behind and beyond; it means also a return of the deeper and higher consciousness upon the lower hemisphere and a consequent purification and illumination and regeneration of the latter. Finally, when the psychic being is in full self-possession and power, it can be the vehicle of the direct supramental consciousness which will then be able to act freely and absolutely for the entire transformation of the external nature, its transfiguration into a perfect body of the Truth-consciousness in a word, its divinisation.
  

01.04 - Sri Aurobindos Gita, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
  
   The Supreme Spirit, Purushottama, who holds in himself the dual reality of Brahman and the world, is the master of action who acts but in actionlessness, the Lord in whom and through whom the universes and their creatures live and move and have their being. Karmayoga is union in mind and soul and body with the Lord of action in the execution of his cosmic purpose. And this union is effected through a transformation of the human nature, through the revelation of the Divine Prakriti and its descent upon and possession of the inferior human vehicle.
  

0.10 - Letters to a Young Captain, #Some Answers From The Mother, #The Mother, #Integral Yoga
  attraction of man for woman and of woman for man?
  The relationship between Purusha and Prakriti.
  You have only to read what Sri Aurobindo has written on

01.10 - Nicholas Berdyaev: God Made Human, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
  
   Nicholas Berdyaev is an ardent worker, as a Russian is naturally expected to be, in the cause of the spiritual rehabilitation of mankind. He is a Christian, a neo-Christian: some of his conclusions are old-world truths and bear repetition and insistence; others are of a more limited, conditional and even doubtful nature. His conception of the value of human person, the dignity and the high reality he gives to it, can never be too welcome in a world where the individual seems to have gone the way of vanished empires and kings and princes. But even more important and interesting is the view he underlines that the true person is a spiritual being, that is to say, it is quite other than the empirical ego that man normally is"not this that one worships" as the Upanishads too declare. Further, in his spiritual being man, the individual, is not simply a portion or a fraction; he is, on the contrary, an integer, a complete whole, a creative focus; the true individual is a microcosm yet holding in it and imaging the macrocosm. Only perhaps greater stress is laid upon the aspect of creativity or activism. An Eastern sage, a Vedantin, would look for the true spiritual reality behind the flux of forces: Prakriti or Energy is only the executive will of the Purusha, the Conscious Being. The personality in Nature is a formulation and emanation of the transcendent impersonality.
  

02.06 - The Integral Yoga and Other Yogas, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  The ordinary
  Yoga does not go beyond the spiritual mind - people feel at the top of the head the joining with the Brahman, but they are not aware of a consciousness above the head. In the same way in the ordinary Yoga one feels the ascent of the awakened inner consciousness (Kundalini) to the brahmarandhra where the Prakriti joins the Brahman-consciousness, but they do not feel the descent. Some may have had these things, but I don't know that they understood their nature, principle or place in a complete sadhana. At least I never heard of these things from others before
  I found them out in my own experience. The reason is that the old Yogins when they went above the spiritual mind passed into samadhi, which means that they did not attempt to be conscious in these higher planes - their aim being to pass away into the

03.13 - Dynamic Fatalism, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
  
   In a higher sense, from a transcendental standpoint, however, this too is only an appearance. In reality man neither helps nor hinders Prakriti. For in that sphere the two are not separate entities. What is viewed as the helping hand of man is really Nature helping herself: man is the conscious movement of Nature. In that transcendent status the past and the future are rolled together in the eternal present and all exist there as an accomplished fact: there is nothing there to be worked out and achieved. But lower down there is a play of forces, of conflicting possibilities and the resultant is a balance of these divergent lines. When one identifies oneself with the higher static consciousness one finds nothing to be done, all is realised the eternal play of the eternal child in the eternal garden.2 But when one lives in the Kurukshetra of forces, one cannot throwaway one's Gandiva and say, I will not fight.
  

03.14 - Mater Dolorosa, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
  
   The whole question then is thishow far has this Higher Nature been a reality with us, to what extent do we live and move and have our being in it. It is when the normal existence, our body, our life and our mentality have all adopted and absorbed the substance of the Higher Prakriti and become it, when all the modes of Inferior Prakriti have been discarded and annihilated, or rather, have been purified and made to grow into the modes of the Higher Prakriti, that our terrestrial life can become a thing of absolute beauty and perfect perfection.
  
   If, on the contrary, any part of us belongs to the Inferior Nature, even if the larger part dwells in some higher status of Nature, even then we are not immune to the attacks that come from the inferior Nature. Those whom we usually call pious or virtuous or honest have still a good part of them imbedded in the Lower Nature, in various degrees they are yet its vassals; they owe allegiance to the three gunas, be it even to sattwasattwa is also a movement in Inferior Nature; they are not free. Has not Sri Krishna said: Traigunyaviayved nistraigunyo bhavrjuna1? only thing we must remember is that freedom from the gunas does not necessarily mean an absolute cessation of the play of Prakriti. Being in the gunas we must know how to purify and change them, transmute them into the higher and divine potentials.
  

05.03 - Bypaths of Souls Journey, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
  
   There is also the other question asked very often whether men and women always follow different lines of growth or whether there may be intermixture of the lines. Although the soul is sexless, still it may be said that on the whole there are these two lines, masculine and feminine; and generally a soul follows the same line in its incarnations. The soul difference is not in the sex as we know it; but there is a disposition and character that mark the difference and each type, masculine or feminine, is that because of some special role to fulfil, a particular kind of work to be done in a particular way. The difference is difficult to define exactly; but one may say, in the language of the mystics, that it "is the difference between the left hand and the right hand. The mystics refer to the two sides of consciousness, that of light and that of force (chit-tapas), that is to say, knowledge and power. It is not that the two are quite separate entities, they are together and grow together; but in actuality one aspect is more in front than the other. The masculine aspect is often termed as the right hand and the feminine as the left hand of the conscious being. And in a general way man represents the knowledge aspect the conceptual dynamism and woman represents the executive dynamism. This definition however should not be taken absolutely or rigidly. So it can be said that a woman generally remains a woman in all her births and man like-wise remains a man. Here too, although there may not be a central metamorphosis, there may be a partial change: that is to say a part of a mantoo womanish, so to saymay enter a woman and live and fulfil itself or exhaust there; and the masculine part of a woman also can identify itself with its type and pattern in a man. The difference, however, between Purusha and Prakriti, philosophically, seems to be very definite and clear; but in actuality, when they take form and embodiment, it is not easy to define the principles or qualities that mark out the two. At the source when the difference starts, it is a matter of stress and temper and not any so-called division of labour as human mind ordinarily understands it.
  

05.07 - The Observer and the Observed, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
  
   The distinction between the two may after all be found to be a matter of stress only, involving no fundamental difference, especially as there are sure to be gradations from the one to the other. The most important landmark, however, the most revolutionary step in modern science would be the discovery of the eternal observer or some sign or image of his seated within the observed phenomena of moving thingspuruah Prakritisthohi, as the Gita says.
   ***

05.10 - Knowledge by Identity, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
  
   Prof. Das evidently holds the orthodox, rather rigid, Sankhya position, viz.,the Purusha or witness is always separate from Prakriti, its object. But after all this is only a standpoint, there are other standpoints equally valid and more comprehensive. Sri Aurobindo holds in this respect what may be generically called the Vedantic position where the basic epistemological principle is that the knower and the known (jt and jeya) are fused together in knowledge (jna). One Vedantic line, it is true however, seems to arrive at a different conclusion, for thus it is asserted, where there is absolute identity, who is it that sees or knows or what is it that is seen or known! But this is only one aspect of the phenomenon.
  
  --
  
   Let us go back to our illustration. I am angry means both I am anger and I know I have anger. It is true in fact and experience. Similarly I am (existent) means both I am existence and I know I am existent. The transcendence of the subject (of which Prof. Das speaks) is nothing but the poise of the consciousness as the apprehending Purusha: it does not negate or exclude identification, which is another arm of a biune process. The two are complementary to each other. Also Purusha and Prakriti are nor contradictories, not mutually exclusive; they are dual aspects or dispositions of the same consciousness or self-conscious reality. Consciousness involved and lost to itself and in itself is Prakriti, consciousness evolved and looking out at itself is Purusha. I am aware of myself and I am myself are two ways of saying the same thing. We imagine Shakespeare expressed the experience graphically and poetically when he made his character say:
  

05.14 - The Sanctity of the Individual, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
  
   The sanctity of the individual, the value of the human person is one of the cardinal articles of faith of the modern consciousness. Only it has very many avatars. One such has been the characteristic mark of the group of philosophers (and mystics) who are nowadays making a great noise under the name of Existentialists. The individual personality exists, they say, and its nature is freedom. In other words, it chooses, as it likes, its course of life, at every step, and Creates its destiny. This freedom, however, may lead man and will inevitably lead him, according to one section of the group, to the perception and realisation of God, an infinite in which the individual finite lives and moves and has his being; according to others, the same may lead to a very different consummation, to Nothingness, the Great Void, Nihil. All existence is bounded by something unknown and intangible which differs according to your luck or taste,one would almost say to your line of approach, put philosophically, according either to the positive pole or the negative, God or Non-existence. The second alternative seems to be an inevitable corollary of the particular conception of the individual that is entertained by some, viz.,the individual existing only in relation to individuals. Indeed the leader of the French school, Jean-Paul Sartrenot a negligible playwright and novelistseems to conceive the individual as nothing more than the image formed in other individuals with whom he comes in contact. Existence literally means standing out or outside (ex+sistet), coming out of one-self and living in other's consciousnessas one sees one's exact image in another's eye. It is not however the old-world mystic experience of finding one's self in other selves. For here we have an exclusively level or horizontal view of the human personality. The personality is not seen in depth or height, but in line with the normal phenomenal formation. It looks as though, to save personality from the impersonal dissolution to which all monistic idealism leads, the present conception seeks to hinge all personalities upon each other so that they may stand by and confirm each other. But the actual result seems to have been not less calamitous. When we form and fashion each other, we are not building with anything more substantial than sand. Personalities are thus mere eddies in the swirl of cosmic life, they rise up and die down, separate and melt into each other and have no consistency and no reality in the end. The freedom too which is ascribed to such individuals, even when they feel it so, is only a sham and a make-believe. Within Nature nothing is free, all is mechanical lawKarma is supreme. The Sankhya posits indeed many Purushas, free, lodged in the midst of Prakriti, but there the Purusha is hardly an active agent, it is only an inactive, passive, almost impotent, witness. The Existentialist, on the contrary, seeks to make of the individual an active agent; he is not merely being, imbedded or merged in the original Dasein, mere existence, but becoming, the entity that has come out, stood out in its will and consciousness, articulated itself in name and form and act. But the person that stands out as part and parcel of Prakriti, the cosmic movement, is, as we have said, only an instrument, a mode of that universal Nature. The true person that informs that apparent formulation is something else. .
  
  --
  
   The truth of the personality is not to be found in its horizontal, but vertical dimension. The Existentialist speaks of the existence (standing out) of the human person as a transcendence. But real transcendence is not so much in coming out as in going up and beyond. To be outside oneself is not always to transcend oneself: to be above oneself is the real transcendence. Man is a true and free person only when he is lord of Prakriti, dominating and commanding Nature, when he is identified with Ishwara, the supreme Person, the Master, and becomes an incarnate will and consciousness of His. The soul in ignorance and in ignorant relation with others must rise and envisage its archetype in the Supreme Divine, as a free formulation of an Idea-Force of the Infinite.
  

05.26 - The Soul in Anguish, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
  
   It seems that the School of Anguish is on the borderl and between the second and the third stage, that is to say, the vital rising into the mental or the mental still carrying an impress of the vital consciousness. It is the emergence of the Purusha consciousness, the individual being in its heart of hearts, in its pure status: for it is that that truly evolves, progresses from level to level, deploying and marshalling according to its stress and scheme the play of its outward nature. Now the Purusha consciousness, as separate from the outward nature, has certain marked characteristics which have been fairly observed and comprehended by the exponents of the school we are dealing with. Sartre, for example, characterises this beingtre en soi, as distinguished from tre pour soi which is something like dynamic purusha or purusha identified or associated with prakrtias composed of the sense of absolute freedom, of full responsibility, of unhindered choice and initiation. Indeed, Purusha is freedom, for in its own status it means liberation from all obligations to Prakriti. But such freedom brings in its train, not necessarily always but under certain conditions, a terrible sense of being all alone, of infinite loneliness. One is oneself, naked and face to face with one's singleness and unbreakable, unsharable individual unity. The others come as a product or corollary to this original sui generisentity. Along with the sense of freedom and choice or responsibility and loneness, there is added and gets ingrained into it the sense of fear and anxiety the anguish (Angst). The burden that freedom and loneliness brings seems to be too great. The Purusha that has risen completely into the mental zone becomes wholly a witness, as the Sankhyans discovered, and all the movements of his nature appear outside, as if foreign: an absolute calm and unperturbed tranquillity or indifference is his character. But it is not so with regard to the being that has still one foot imbedded in the lower region of the vital consciousness; for that indeed is the proper region of anguish, of fear and apprehension, and it is there that the soul becoming conscious of itself and separate from others feels lone, lonely, companionless, without support, as it were. The mentalised vital Purusha suffers from this peculiar night of the soul. Sartre's outlook is shot through with very many experiences of this intermediary zone of consciousness.
  
   The being immersed in Prakriti, as normally it is, in relation and communion with others, may entertain as a pleasure and luxury, the illusion of its separateness and freedom: it can do so at ease, because it feels it has the secret support of its environment, it is courageous because it feels itself in good company. But once it rises out of the environmental level and stands truly apart and outside itit is the mental being which can do so more or less successfully the first feeling is that of freedom, no doubt, but along with it there is also the uncanny sense of isolation, of heavy responsibility, also a certain impotence, a loss of bearings. The normal Cartesian Co-ordinates, as it were, are gone and the being does not know where to look for the higher multi-dimensional co-ordinates. That is the real meaning of the Anguish which suddenly invades a being at a certain stage of his ascending consciousness.
  

06.34 - Selfless Worker, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
  
   The Prayer says: I look for my conscious mind and I find it no more. . .1 Normally one is conscious of oneself. Whatever one does or whenever one does something, the consciousness always remains behind, I am here, I am doing. And if this sense of I am is not there, one can do nothing. All action stops automatically if I do not see or feel that I am acting. But that is the nature of ordinary consciousness; in the spiritual consciousness things are otherwise. Spiritual consciousness means the consciousness in which this sense of I am doing or even I am has disappeared, got dissolved. Truly, the work is done not by me, by the sense of illness, but by Prakriti, Nature, apparently by Lower Nature, secretly by Higher Nature. When the I disappears, the force that has been working continues to work, only the sense of I attached to it (in ignorance and by ignorance) is no longer there. Or, the I has completely merged itself into the working Force and is one with it. What is conscious is not the personality or the individual I, but the Force of action.
  

10.02 - Beyond Vedanta, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
  
   In other words Purusha is given the exclusive reality, while Prakriti is negated, being identified with unconsciousness and ignorance, is relegated to a status of relative reality. Prakriti is considered as my, the illusory consciousness, the ignorance.
  
  --
  
   The Tantra comes next in the scale. Tantra does not consider Prakriti as absolutely separate from Purusha and opposite in character. Prakriti is not unconsciousness (Achit); it is instinct with consciousness. Indeed Prakriti as conceived by Sankhya or Mayavada is only a lower formulation, an inferior aspect of the higher Prakriti which is one with the higher Purusha, Purushottama. Tantra worships the higher Prakriti as Parashakti, the Divine Mother who holds in herself the supreme Purusha. The world is created and exists not by the power of Maya but by the formative power of the Mother, which was the original meaning of the word 'maya', the Divine Maya. The Divine Mother creates the world and maintains the world in the Delight of her Conscious Existence. She is the Supreme Consciousness (Chinmayee), she is the Power of Delight (Hladini Shakti).
  
  --
  
   The relation between the Supreme (over and above the creation) and the individual in the creation representing the creation is sometimes described in human terms to give it a concrete and graphic form. This relationship characteristically indicates the fundamental nature of the Reality it deals with. Thus in the Vedantic tradition the Supreme is worshipped as the Father (pit no asi). It is also a relation of Master and disciple, the leader and the led. Ii brings out into prominence the Purusha aspect of the Reality. In the Tantra the relation is as between Mother and child. The supreme Reality is the Divine Mother holding the universe in her arms. The individual worships and adores the Supreme Prakriti as a human child does. The Vaishnava makes the relation as between the lover and the beloved, and the love depicted is intensely vital and even physical, as intense and poignant as the ordinary ignorant human passion. It is to show that the Love Divine can beat the human love on its own ground, that is to say, it can be or it is as passionately sweet and as intensely intimate as any human love. It is why Bhakta Prahlad said to his beloved Vishnu "O Lord, what ordinary men feel and enjoy in and through their physical senses, may I have the same enjoyment in and through Thee."
  

10.03 - Life in and Through Death, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
  
   The gold is there, the purest gold, but it is crusted over with dross. The dross is to be eliminated and the noble metal freed. Indeed each element of the being wherever and whatever it is, each corpuscle, mental, vital or physical is ambivalentit is a polarised entity consisting of two parts or two ends, one pure, the other impure. The ancients thought that the whole creation is impure; the only pure substance is the Divine. The Sankhya posited clearly the demarcation between Purusha, the Conscious Being secreted above and behind and the entire Prakriti which is absolute unconsciousness. But as we have said, a new revelation has been slowly coming up which speaks of a different conclusion 'and a different destiny for man and the universe. Each element of the created universe has a double nature, it is both conscious and unconscious, it is both immortal and mortal. And furthermore, the two are not united or soldered together inextricably so that if one is eliminated the other gets eliminated automatically. Life and death appear to be bound together absolutely and eternally; in fact, however, it is not so. Even in life, Life can be established in its single pure reality free from the normal counterpoint of Death. Purusha is not the only conscious element in or above creation. Prakriti is not merely the unconscious being. The unconscious Prakriti is only the apparent aspect of the Higher Prakriti, the Para Prakriti, which is supremely conscious, for it is one with the Supreme Purusha.
  
   This Higher Prakriti is the inner reality of each created cell of the universe. And it is always insisting and working for the elimination of its counterpart, the inferior Prakriti; and evolution, human or cosmic is nothing but the gradual corroding of the inferior Prakriti by the pressure of the Light-Energy of the Higher Prakriti. One day when this lower Prakriti is dissolved in this way in each cell, the fullness of the radiant manifestation, an embodiment of the Divine Reality will be realised upon this material earth made spiritual, in this human body made Divine.
   ***

1.00c - DIVISION C - THE ETHERIC BODY AND PRANA, #A Treatise on Cosmic Fire, #Alice Bailey, #Occultism
  
  d. These major seven planes of our solar system being but the seven subplanes of the cosmic physical plane, we can consequently see the reason for the emphasis laid by H. P. B. [liv]52, [lv]53 upon the fact that matter and ether are synonymous terms and that this ether is found in some form or other on all the planes, and is but a gradation of cosmic atomic matter, called when undifferentiated mula Prakriti or primordial pre-genetic substance, and when differentiated by Fohat (or the energising Life, the third Logos or Brahma) it is termed Prakriti, or matter. [lvi]54
  

1.00e - DIVISION E - MOTION ON THE PHYSICAL AND ASTRAL PLANES, #A Treatise on Cosmic Fire, #Alice Bailey, #Occultism
  
  b. His function is the manipulation of Prakriti, or matter, so as to make it fit, or equal to, the demands and needs of the Spirit.
  

1.00 - Gospel, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  
  The whole symbolic world is represented in the temple garden - the Trinity of the Nature Mother (Kli), the Absolute (iva), and Love (Radhknta), the Arch spanning heaven and earth. The terrific Goddess of the Tantra, the soul-enthralling Flute-Player of the Bhgavata, and the Self-absorbed Absolute of the Vedas live together, creating the greatest synthesis of religions. All aspects of Reality are represented there. But of this divine household, Kli is the pivot, the sovereign Mistress. She is Prakriti, the Procreatrix, Nature, the Destroyer, the Creator. Nay, She is something greater and deeper still for those who have eyes to see. She is the Universal Mother, "my Mother" as Ramakrishna would say, the All-powerful, who reveals Herself to Her children under different aspects and Divine Incarnations, the Visible God, who leads the elect to the Invisible Reality; and if it so pleases Her, She takes away the last trace of ego from created beings and merges it in the consciousness of the Absolute, the undifferentiated God. Through Her grace "the finite ego loses itself in the illimitable Ego-tman-Brahman".
  
  --
  
  Sri Ramakrishna later described the significance of Totpuri's lessons: "When I think of the Supreme Being as inactive - neither creating nor preserving nor destroying -, I call Him Brahman or Purusha, the Impersonal God. When I think of Him as active - creating, preserving, and destroying -, I call Him akti or My or Prakriti, the Personal God. But the distinction between them does not mean a difference. The Personal and the Impersonal are the same thing, like milk and its whiteness, the diamond and its lustre, the snake and its wriggling motion. It is impossible to conceive of the one without the other. The Divine Mother and Brahman are one."
  

10.11 - Beyond Love and Hate, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
  
   We may extend this viewpoint and find the resolution of all contrariness and contradictoriness. Paradoxically one may say then all contradictions are an apparent illusion, all contradictions naturally and inevitably mean an inmost unity and identity. Even so the Brahman and the world or the Purusha and the Prakriti are apparent negations to each other, the duality is in the ordinary ignorant consciousness, but the two are one in the supreme indivisible consciousness.
   ***

1.01 - Adam Kadmon and the Evolution, #Preparing for the Miraculous, #George Van Vrekhem, #unset
  common to most high religions. In Hinduism, for instance,
  they are Purusha and Prakriti or Ishvara and Shakti. The prin-
  ciple of the universal manifestation is then their Son, the

1.01 - Our Demand and Need from the Gita, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  
  Nor shall we deal in any other spirit with the element of philosophical dogma or religious creed which either enters into the Gita or hangs about it owing to its use of the philosophical terms and religious symbols current at the time. When the Gita speaks of Sankhya and Yoga, we shall not discuss beyond the limits of what is just essential for our statement, the relations of the Sankhya of the Gita with its one Purusha and strong Vedantic colouring to the non-theistic or "atheistic" Sankhya that has come down to us bringing with it its scheme of many Purushas and one Prakriti, nor of the Yoga of the Gita, many-sided, subtle, rich and flexible to the theistic doctrine and the fixed, scientific, rigorously defined and graded system of the Yoga of Patanjali.
  
  --
  The thought of the Gita is not pure Monism although it sees in one unchanging, pure, eternal Self the foundation of all cosmic existence, nor Mayavada although it speaks of the
  Maya of the three modes of Prakriti omnipresent in the created world; nor is it qualified Monism although it places in the One his eternal supreme Prakriti manifested in the form of the Jiva and lays most stress on dwelling in God rather than dissolution as the supreme state of spiritual consciousness; nor is it
  Sankhya although it explains the created world by the double principle of Purusha and Prakriti; nor is it Vaishnava Theism although it presents to us Krishna, who is the Avatara of Vishnu according to the Puranas, as the supreme Deity and allows no essential difference nor any actual superiority of the status of the indefinable relationless Brahman over that of this Lord of beings who is the Master of the universe and the Friend of all creatures. Like the earlier spiritual synthesis of the Upanishads this later synthesis at once spiritual and intellectual avoids naturally every such rigid determination as would injure its universal
  

1.01 - The Cycle of Society, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
  
  We may note also in passing that the Indian ideal of the relation between man and woman has always been governed by the symbolism of the relation between the Purusha and Prakriti (in the Veda Nri and Gna), the male and female divine Principles in the universe. Even, there is to some degree a practical correlation between the position of the female sex and this idea. In the earlier Vedic times when the female principle stood on a sort of equality with the male in the symbolic cult, though with a certain predominance for the latter, woman was as much the mate as the adjunct of man; in later times when the Prakriti has become subject in idea to the Purusha, the woman also depends entirely on the man, exists only for him and has hardly even a separate spiritual existence. In the Tantrik Shakta religion which puts the female principle highest, there is an attempt which could not get itself translated into social practice,even as this Tantrik cult could never entirely shake off the subjugation of the Vedantic idea,to elevate woman and make her an object of profound respect and even of worship.
  

1.02.2.1 - Brahman Oneness of God and the World, #Isha Upanishad, #unset, #Kabbalah
  Exceeding Space, It contains all formations in Itself coincidently
  3 Prakriti, executive Nature as opposed to Purusha, which is the Soul governing, taking
  cognizance of and enjoying the works of Prakriti. Shakti, the self-existent, self-cognitive,
  self-effective Power of the Lord (Ishwara, Deva or Purusha), which expresses itself in the
  workings of Prakriti. Maya, signifying originally in the Veda comprehensive and creative
  knowledge, Wisdom that is from of old; afterwards taken in its second and derivative

1.02.2.2 - Self-Realisation, #Isha Upanishad, #unset, #Kabbalah
  
  PURUSHA IN Prakriti2
  Atman, the Self, represents itself differently in the sevenfold

1.02.3.1 - The Lord, #Isha Upanishad, #unset, #Kabbalah
  term Deva, God or the Divine, or Purusha, the conscious Soul,
  of whom Prakriti or Maya is the executive Puissance, the Shakti.
  The Isha Upanishad, having declared the Brahman as the
  --
  This Self-Awareness and Self-Delight of Brahman has two
  modes of its Force of consciousness, its Prakriti or Maya, -
  intensive in self-absorption, diffusive in self-extension. The intensive mode is proper to the pure and silent Brahman; the
  --
  and eternal purity. For it is unmodified; It watches as the Sakshi,
  the witness, the modifications effected by Prakriti, but does not
  partake of them, does not get clogged with them, receives not
  --
  its completeness; it must identify itself with the divine Inhabitant within, its true and complete self. It can then, like the
  Lord, conduct the action of Prakriti without undergoing the
  false impression of identification with the results of its action. It
  --
  His works. The human soul, entangled in mind, is obscured in
  vision by the rushing stream of Prakriti's works and fancies itself
  to be a part of that stream and swept in its currents and in its
  --
  witness and upholder, but also the Lord and the free enjoyer
  of Prakriti and her works. An absolute calm and passivity, purity and equality within, a sovereign and inexhaustible activity
  without is the nature of Brahman as we see it manifested in the
  --
  Therefore the truth of the Soul is freedom and mastery, not
  subjection and bondage. Purusha commands Prakriti, Prakriti
  does not compel Purusha. Na karma lipyate nare.

1.02.3.2 - Knowledge and Ignorance, #Isha Upanishad, #unset, #Kabbalah
  following Vidya alone or Avidya alone.
  Those who are devoted entirely to the principle of multiplicity and division and take their orientation away from oneness enter into a blind darkness of Ignorance. For this tendency is one of increasing contraction and limitation, disaggregation of the gains of knowledge and greater and greater subjection to the mechanical necessities of Prakriti and finally to her separative and self-destructive forces. To turn away from the progression towards Oneness is to turn away from existence and from light.
  
  --
  not limitation of being, - transcends subjection to sorrow, but
  not subjection to joy, - transcends the lower Prakriti, but not
  the higher. To gain the real freedom and the perfect Immortality
  --
  The result is that the soul attri butes to itself a certain portion
  only of the play of Prakriti or Chit-Shakti and consequently a
  certain limited capacity of force of consciousness which has to
  --
  MORTALITY AND AVIDYA
  But the way of attaining to immortality is not by the selfdissolution of the individual formation into the flux of Prakriti,
  neither is it by prematurely dissolving it into the All-soul which
  --
  mortality. The limitation has been created precisely in order that
  the individual may affirm himself against the flux of Prakriti in
  
  --
  progressively manifests itself in him in these terms and becomes
  more and more powerful to deal with the oppositions of Prakriti
  and to change, individually, more and more the terms of ignorance, suffering and weakness into the terms of knowledge, joy

1.02 - Karma Yoga, #Amrita Gita, #Swami Sivananda Saraswati, #Hinduism
  
  36. An egoistic man alone thinks: I am the doer. Really it is the Guna or Prakriti or the sense that does the action. Atman is actionless, Akarta, Nishkriya.
  

WORDNET


































IN WEBGEN [10000/10]

https://religion.wikia.org/wiki/Prakriti
Kheper - prakritis -- 5
Kheper - purusha-prakriti -- 9
wiki.auroville - Prakriti
https://en.wikiquote.org/wiki/Prakriti
Wikipedia - Prakriti Kakar -- Indian playback singer (born 1999)
Wikipedia - Prakriti Shrestha -- Nepalese Actress
Wikipedia - Prakriti
Prakriti Shrestha
Rupantarita Prakritik Gas Company Limited


change font "color":
change "background-color":
change "font-family":
change "padding": 354276 site hits