classes ::: Sanskrit,
children :::
branches ::: Purusha
see also ::: Being, Ishwara, persons, Prakriti, Sat, Shakti

Instances - Definitions - Quotes - Chapters - Wordnet - Webgen


object:Purusha
object:Purusa

--- QUOTES & DEFS

Self-conscious existence is the essential nature of the Being; that is Sat or Purusha.
~ Sri Aurobindo, The Synthesis Of Yoga

The emergence of the Purusha is the beginning of liberation.
~ Sri Aurobindo, Letters on Yoga - III, Inner Detachment and the Witness Attitude

The Purusha has to become not only the witness but the knower and source, the master of all the thought and action.
~ Sri Aurobindo, The Life Divine, The Triple Transformation

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,

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,

purusa (Purusha) ::: Person; Conscious Being; Conscious-Soul; Soul; essential being supporting the play of prakrti; a Consciousness--or a Conscient--behind, that is the lord, witness, knower, enjoyer, upholder and source of sanction for Nature's works. ~ Sri Aurobindo, M P Pandit?

purusha. ::: the supreme Self which pervades the universe; conscious spirit; the living Principle; cosmic being whose mind is the moon, whose eyes are the sun and whose breath is the wind; That which fills the whole world with the form of sat-chit-ananda ~ Sri Ramana Maharshi

Purusha ::: The Conscious Being, Purusha, is the Self as originator, witness, support and lord and enjoyer of the forms and works of Nature. As the aspect of Self is in its essential character transcendental even when involved and identified with its universal and individual becomings, so the Purusha aspect is characteristically universal-individual and intimately connected with Nature even when separated from her. For this conscious Spirit while retaining its impersonality and eternity, its universality, puts on at the same time a more personal aspect;7 it is the impersonal-personal being in Nature from whom it is not altoge ther detached, for it is always coupled with her: Nature acts for the Purusha and by its sanction, for its will and pleasure; the Conscious Being imparts its consciousness to the Energy we call Nature, receives in that consciousness her workings as in a mirror, accepts the forms which she, the executive cosmic Force, creates and imposes on it, gives or withdraws its sanction from her movements.

The experience of Purusha-Prakriti, the Spirit or Conscious Being in its relations to Nature, is of immense pragmatic importance; for on these relations the whole play of the consciousness depends in the embodied being. If the Purusha in us is passive and allows Nature to act, accepting all she imposes on him, giving a constant automatic sanction, then the soul in mind, life, body, the mental, vital, physical being in us, becomes subject to our nature, ruled by its formation, driven by its activities; that is the normal state of our ignorance. If the Purusha in us becomes aware of itself as the Witness and stands back from Nature, that is the first step to the souls freedom; for it becomes detached, and it is possible then to know Nature and her processes and in all independence, since we are no longer involved in her works, to accept or not to accept, to make the sanction no longer automatic but free and effective; we can choose what she shall do or not do in us, or we can stand back altoge ther from her works and withdraw into the Selfs spiritual silence, or we can reject her present formations and rise to a spiritual level of existence and from there re-create our existence. The Purusha can cease to be subject, ansa, and become lord of its nature, Isvara.
~ Ref: CWSA Vol. 21-22, Page: 362-63

Three Purushas ::: Atman represents itself to the consciousness of the creature in three states, dependent on the relations between Purusha and Prakriti, the Soul and Nature. These three states are Akshara, unmoving or immutable; Kshara, moving or mutable; and Para or Uttama, Supreme or Highest.
~ Ref: CWSA Vol. 17, Page: 32

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,


--- CHAPTERS
2.02 - Brahman, Purusha, Ishwara - Maya, Prakriti, Shakti
2.20 - The Lower Triple Purusha

--- FOOTER
language class:Sanskrit
see also ::: Prakriti, Ishwara, Shakti,
see also ::: persons, Being, Sat,



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

TOPICS

AUTH

BOOKS
Essays_Divine_And_Human
Essays_In_Philosophy_And_Yoga
Essays_On_The_Gita
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
The_Synthesis_Of_Yoga

IN CHAPTERS TITLE
1.11_-_The_Three_Purushas
17.04_-_Hymn_to_the_Purusha
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
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
2.20_-_The_Lower_Triple_Purusha

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
00.03_-_Upanishadic_Symbolism
0.01_-_I_-__Sri_Aurobindos_personality,_his_outer_retirement_-_outside_contacts_after_1910_-_spiritual_personalities:_Vibhutis_and_Avatars_-__transformtion_of_human_personality
0.04_-_The_Systems_of_Yoga
0.05_-_The_Synthesis_of_the_Systems
0.08_-_Letters_to_a_Young_Captain
01.04_-_Sri_Aurobindos_Gita
0.10_-_Letters_to_a_Young_Captain
01.10_-_Nicholas_Berdyaev:_God_Made_Human
01.10_-_Principle_and_Personality
0.11_-_Letters_to_a_Sadhak
02.01_-_The_World_War
02.02_-_Lines_of_the_Descent_of_Consciousness
02.06_-_The_Integral_Yoga_and_Other_Yogas
03.04_-_Towardsa_New_Ideology
03.05_-_Some_Conceptions_and_Misconceptions
03.09_-_Buddhism_and_Hinduism
04.01_-_The_March_of_Civilisation
05.03_-_Bypaths_of_Souls_Journey
05.05_-_Man_the_Prototype
05.07_-_The_Observer_and_the_Observed
05.10_-_Knowledge_by_Identity
05.14_-_The_Sanctity_of_the_Individual
05.15_-_Sartrian_Freedom
05.19_-_Lone_to_the_Lone
05.26_-_The_Soul_in_Anguish
06.04_-_The_Conscious_Being
10.02_-_Beyond_Vedanta
10.03_-_Life_in_and_Through_Death
1.00_-_Gospel
10.11_-_Beyond_Love_and_Hate
1.01_-_Adam_Kadmon_and_the_Evolution
1.01_-_Foreward
1.01_-_Isha_Upanishad
1.01_-_Our_Demand_and_Need_from_the_Gita
1.01_-_SAMADHI_PADA
1.01_-_The_Cycle_of_Society
1.01_-_The_Unexpected
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
1.02.4.1_-_The_Worlds_-_Surya
1.02.4.2_-_Action_and_the_Divine_Will
1.02_-_The_Two_Negations_1_-_The_Materialist_Denial
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
1.04_-_What_Arjuna_Saw_-_the_Dark_Side_of_the_Force
1.053_-_A_Very_Important_Sadhana
1.057_-_The_Four_Manifestations_of_Ignorance
1.05_-_Ritam
1.05_-_The_Ascent_of_the_Sacrifice_-_The_Psychic_Being
1.05_-_Yoga_and_Hypnotism
1.06_-_Agni_and_the_Truth
1.06_-_Being_Human_and_the_Copernican_Principle
1.06_-_Man_in_the_Universe
1.06_-_The_Ascent_of_the_Sacrifice_2_The_Works_of_Love_-_The_Works_of_Life
1.06_-_The_Four_Powers_of_the_Mother
1.07_-_Bridge_across_the_Afterlife
1.07_-_The_Ego_and_the_Dualities
1.07_-_The_Mantra_-_OM_-_Word_and_Wisdom
1.07_-_The_Process_of_Evolution
1.089_-_The_Levels_of_Concentration
1.08_-_The_Methods_of_Vedantic_Knowledge
1.08_-_The_Supreme_Will
1.096_-_Powers_that_Accrue_in_the_Practice
1.097_-_Sublimation_of_Object-Consciousness
1.098_-_The_Transformation_from_Human_to_Divine
1.09_-_Concentration_-_Its_Spiritual_Uses
1.09_-_Saraswati_and_Her_Consorts
1.1.02_-_Sachchidananda
11.03_-_Cosmonautics
1.1.03_-_Man
1.1.04_-_The_Self_or_Atman
1.107_-_The_Bestowal_of_a_Divine_Gift
1.10_-_Concentration_-_Its_Practice
1.10_-_Conscious_Force
1.10_-_Fate_and_Free-Will
1.10_-_The_Image_of_the_Oceans_and_the_Rivers
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_-_God_Departs
1.12_-_Independence
1.12_-_The_Significance_of_Sacrifice
1.13_-_Gnostic_Symbols_of_the_Self
1.1.3_-_Mental_Difficulties_and_the_Need_of_Quietude
1.13_-_The_Lord_of_the_Sacrifice
1.14_-_The_Principle_of_Divine_Works
1.15_-_Index
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
1.17_-_The_Seven-Headed_Thought,_Swar_and_the_Dashagwas
1.18_-_Mind_and_Supermind
1.18_-_The_Divine_Worker
1.19_-_Equality
1.19_-_Life
1.19_-_The_Victory_of_the_Fathers
12.02_-_The_Stress_of_the_Spirit
1.20_-_The_Hound_of_Heaven
1.2.1_-_Mental_Development_and_Sadhana
1.21_-_The_Spiritual_Aim_and_Life
1.22_-_The_Problem_of_Life
1.23_-_The_Double_Soul_in_Man
1.240_-_1.300_Talks
1.240_-_Talks_2
1.24_-_Matter
1.26_-_Mental_Processes_-_Two_Only_are_Possible
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
1.3.03_-_Quiet_and_Calm
1.3.04_-_Peace
1.3.05_-_Silence
1.3.2.01_-_I._The_Entire_Purpose_of_Yoga
1.3.4.04_-_The_Divine_Superman
1.400_-_1.450_Talks
1.42_-_This_Self_Introversion
1.439
1.450_-_1.500_Talks
15.07_-_Souls_Freedom
17.03_-_Agni_and_the_Gods
17.04_-_Hymn_to_the_Purusha
17.05_-_Hymn_to_Hiranyagarbha
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
1954-09-22_-_The_supramental_creation_-_Rajasic_eagerness_-_Silence_from_above_-_Aspiration_and_rejection_-_Effort,_individuality_and_ego_-_Aspiration_and_desire
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
1956-02-29_-_Sacrifice,_self-giving_-_Divine_Presence_in_the_heart_of_Matter_-_Divine_Oneness_-_Divine_Consciousness_-_All_is_One_-_Divine_in_the_inconscient_aspires_for_the_Divine
1958-03-12_-_The_key_of_past_transformations
1958-05-30
1958-10-25_-_to_go_out_of_your_body
1961-12-23
1962-06-06
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_-_Indra,_Giver_of_Light
2.02_-_On_Letters
2.02_-_The_Ishavasyopanishad_with_a_commentary_in_English
2.02_-_The_Mother_Archetype
2.02_-_The_Synthesis_of_Devotion_and_Knowledge
2.03_-_Indra_and_the_Thought-Forces
2.03_-_Karmayogin__A_Commentary_on_the_Isha_Upanishad
2.03_-_On_Medicine
2.03_-_The_Eternal_and_the_Individual
2.03_-_The_Supreme_Divine
2.04_-_ADVICE_TO_HOUSEHOLDERS
2.04_-_Agni,_the_Illumined_Will
2.04_-_On_Art
2.04_-_The_Divine_and_the_Undivine
2.04_-_The_Secret_of_Secrets
2.05_-_The_Cosmic_Illusion;_Mind,_Dream_and_Hallucination
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_-_God_in_Power_of_Becoming
2.08_-_The_Release_from_the_Heart_and_the_Mind
2.09_-_On_Sadhana
2.09_-_The_Release_from_the_Ego
2.1.01_-_God_The_One_Reality
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
21.02_-_Gods_and_Men
2.1.02_-_Nature_The_World-Manifestation
2.1.03_-_Man_and_Superman
2.10_-_Knowledge_by_Identity_and_Separative_Knowledge
2.10_-_The_Realisation_of_the_Cosmic_Self
2.10_-_The_Vision_of_the_World-Spirit_-_Time_the_Destroyer
2.11_-_The_Modes_of_the_Self
2.1.1_-_The_Nature_of_the_Vital
2.12_-_THE_FESTIVAL_AT_PNIHTI
2.12_-_The_Origin_of_the_Ignorance
2.12_-_The_Way_and_the_Bhakta
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_Progress_to_Knowledge_-_God,_Man_and_Nature
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_-_Out_of_the_Sevenfold_Ignorance_towards_the_Sevenfold_Knowledge
2.19_-_The_Planes_of_Our_Existence
2.2.01_-_The_Problem_of_Consciousness
2.2.01_-_Work_and_Yoga
2.20_-_2.29_-_RULES_FOR_HOUSEHOLDERS_AND_MONKS
2.2.02_-_Becoming_Conscious_in_Work
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
2.20_-_The_Philosophy_of_Rebirth
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
2.2.3_-_The_Aitereya_Upanishad
2.23_-_The_Conditions_of_Attainment_to_the_Gnosis
2.24_-_Gnosis_and_Ananda
2.24_-_The_Evolution_of_the_Spiritual_Man
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
2.28_-_Rajayoga
2.2.9.02_-_Plato
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
2.3.04_-_The_Mother's_Force
2.3.06_-_The_Mother's_Lights
2.3.07_-_The_Mother_in_Visions,_Dreams_and_Experiences
2.3.10_-_The_Subconscient_and_the_Inconscient
2.3.1_-_Ego_and_Its_Forms
2.40_-_2.49_-_THE_MASTER_AT_THE_HOUSES_OF_BALARM_AND_GIRISH
28.01_-_Observations
2_-_Other_Hymns_to_Agni
30.09_-_Lines_of_Tantra_(Charyapada)
30.13_-_Rabindranath_the_Artist
3.01_-_Love_and_the_Triple_Path
3.02_-_The_Psychology_of_Rebirth
3.03_-_SULPHUR
3.05_-_The_Divine_Personality
3.07_-_The_Ananda_Brahman
3.08_-_The_Myster_of_Love
3.1.01_-_Distinctive_Features_of_the_Integral_Yoga
3.1.01_-_The_Marbles_of_Time
31.03_-_The_Trinity_of_Bengal
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
3.4.01_-_Evolution
3.4.02_-_The_Inconscient
3.4.1_-_The_Subconscient_and_the_Integral_Yoga
3.5.01_-_Aphorisms
3.6.01_-_Heraclitus
36.07_-_An_Introduction_To_The_Vedas
36.08_-_A_Commentary_on_the_First_Six_Suktas_of_Rigveda
3.7.1.02_-_The_Reincarnating_Soul
3.7.1.07_-_Involution_and_Evolution
3.7.1.08_-_Karma
3.7.1.09_-_Karma_and_Freedom
3.7.2.01_-_The_Foundation
3.7.2.06_-_Appendix_II_-_A_Clarification
3.8.1.03_-_Meditation
3_-_Commentaries_and_Annotated_Translations
4.03_-_The_Psychology_of_Self-Perfection
4.04_-_The_Perfection_of_the_Mental_Being
4.06_-_Purification-the_Lower_Mentality
4.06_-_THE_KING_AS_ANTHROPOS
4.07_-_Purification-Intelligence_and_Will
4.09_-_The_Liberation_of_the_Nature
4.10_-_The_Elements_of_Perfection
4.1.1.05_-_The_Central_Process_of_the_Yoga
4.12_-_The_Way_of_Equality
4.1.3_-_Imperfections_and_Periods_of_Arrest
4.13_-_The_Action_of_Equality
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
4.20_-_The_Intuitive_Mind
4.2.1.01_-_The_Importance_of_the_Psychic_Change
4.2.1.04_-_The_Psychic_and_the_Mental,_Vital_and_Physical_Nature
4.21_-_The_Gradations_of_the_supermind
4.2.4.03_-_The_Psychic_Fire
4.24_-_The_supramental_Sense
4.2.5_-_Dealing_with_Depression_and_Despondency
4.25_-_Towards_the_supramental_Time_Vision
4.3.1.04_-_The_Disappearance_of_the_I_Sense
4.3.1.09_-_The_Self_and_Life
4.4.5.03_-_Descent_and_Other_Experiences
5.02_-_Perfection_of_the_Body
5.03_-_The_Divine_Body
5.04_-_Supermind_and_the_Life_Divine
5.04_-_THE_POLARITY_OF_ADAM
5.1.01_-_Terminology
5.1.02_-_The_Gods
5.4.01_-_Notes_on_Root-Sounds
5.4.01_-_Occult_Knowledge
6.06_-_SELF-KNOWLEDGE
6.0_-_Conscious,_Unconscious,_and_Individuation
BOOK_II._--_PART_I._ANTHROPOGENESIS.
BOOK_II._--_PART_III._ADDENDA._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
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
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Isha_Upanishads
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Sayings_of_Sri_Ramakrishna_(text)
Talks_500-550
Talks_600-652
Talks_With_Sri_Aurobindo_1
Talks_With_Sri_Aurobindo_2
The_Coming_Race_Contents
the_Eternal_Wisdom

PRIMARY CLASS

SEE ALSO

Being
Ishwara
persons
Prakriti
Sat
Shakti
SIMILAR TITLES
Purusha
Purusha and Prakriti

DEFINITIONS

Purusha and a Prakriti or Energy of nature of that Purusha. If any being of the lypal worlds wants to evolve, he has to come down to earth and take a human body and accept to share in the evolution.

Purusha and Prakriii are separate powers of the being. It is not that Purusha = quiescence and Prakriti = action, so that when all is quiescent there is no Prakriti and when all is action there is no Purusha. When all is active, there is still the Purusha behind the active Nature and when all is quiescent, there is still the Prakriti, but the Prakriti at rest.

Purusha and prakriti stand to each other as the two poles of the same homogeneous, intelligent, living, cosmic substance, the root-principle of the universe, sometimes called svabhavat. In Kapila’s Sankhya philosophy, “unless, allegorically speaking, Purusha mounts on the shoulders of Prakriti, the latter remains irrational, while the former remains inactive without her. Therefore Nature (in man) must become a compound of Spirit and Matter before he becomes what he is; and the Spirit latent in Matter must be awakened to life and consciousness gradually” (SD 2:42).

Purusha corresponds to the Greek First or Unmanifest Logos; yet at times the svabhavic characteristics of Purusha are reminiscent rather of the Third or Manifest Logos, which shows the various functions attributed to Purusha in cosmogony which have gained currency at different times in Hindu thought. See also LOGOS; PUMS

Purusha etc ::: see purusa etc.

Purusha is there on all the planes ::: there is a mental Purusha, manomaya, leader of the life and body, as the Upanishad puts it, a vital, a physical Purusha ; there is the psychic being or

Purusha Narayana (Sanskrit) Puruṣa nārāyaṇa The spirit moving on the waters of space, a title of Brahma, virtually equivalent to the Qabbalistic ’Adam Qadmon.

Purusha-pasu (Sanskrit) Puruṣa-paśu [from puruṣa man + paśu domesticated animal] Man-animal. Nara-paśu, also “man-animal,” is often applied contemptuously to an uninitiated person (a mere animal in sacred things).

Purushartha: Human effort; individual exertion; right exertion; Dharma, Artha, Kama and Moksha; ideal of man.

Purusha(Sanskrit) ::: A word meaning "man," the Ideal Man, like the Qabbalistic Adam Qadmon, the primordialentity of space, containing with and in prakriti or nature all the septenary (or denary) scales of manifestedbeing. More mystically Purusha has a number of different significancies. In addition to meaning theHeavenly Man or Ideal Man, it is frequently used for the spiritual man in each individual human beingor, indeed, in every self-conscious entity -- therefore a term for the spiritual self. Purusha also sometimesstands as an interchangeable term with Brahma, the evolver or "creator."Probably the simplest and most inclusive significance of Purusha as properly used in the esotericphilosophy is expressed in the paraphrase "the entitative, individual, everlasting divine-spiritual self," thespiritual monad, whether of a universe or of a solar system, or of an individual entity in manifested life,such as man.

Purusha: Sanskrit for Spirit, as opposed to or compared with Substance. The Cosmic Spirit; the ultimate principle that regulates, guides, and directs the process of cosmic evolution, the efficient cause of the universe that gives the appearance of consciousness to all manifestations of matter; it is pure spirit, eternal, indestructible, and all-pervasive; it is without activity and attribute, without parts and form; it is the unevolved which does not evolve, the uncaused which is not the cause of any new mode of being.

Purusha (Sanskrit) Puruṣa Man; the ideal or cosmic man, equivalent to the Qabbalistic ’Adam Qadmon. It contains with prakriti or nature all the seven, ten, or twelve scales of manifested being. Mystically, Purusha is used for the spiritual self or monad in each self-conscious entity, whether a universe, solar system, or human being; also it is sometimes interchangeable with Brahma, the evolver or creator. Purusha is what is called energy or force in science, if these words include the inseparable attribute of intelligence and moral harmony.

Purushas — has to be grasped and accepted before the experi- ences of the yoga can be fully undentood.

Purusha (S) The spiritual, unchanging life

Purushas, Three::: Atman represents itself to the consciousness of the creature in three states, dependent on the relations between Purusha and Prakriti, the Soul and Nature. These three states are Akshara, unmoving or immutable; Kshara, moving or mutable; and Para or Uttama, Supreme or Highest.
   Ref: CWSA Vol. 17, Page: 32


Purushasukta (Sanskrit) Puruṣasūkta [from Puruṣa man, heavenly man + sūkta vedic hymn] The Purusha hymn, or hymn of the Rig-Veda (10:90) describing the cosmic soul or source of the universe. This hymn, harmonious and corroborative of the esoteric doctrines, relates to some of the earliest chapters of cosmogony, and also on the human scale to the earliest race or races of mankind.

Purusha::: The Conscious Being, Purusha, is the Self as originator, witness, support and lord and enjoyer of the forms and works of Nature. As the aspect of Self is in its essential character transcendental even when involved and identified with its universal and individual becomings, so the Purusha aspect is characteristically universal-individual and intimately connected with Nature even when separated from her. For this conscious Spirit while retaining its impersonality and eternity, its universality, puts on at the same time a more personal aspect;7 it is the impersonal-personal being in Nature from whom it is not altogether detached, for it is always coupled with her: Nature acts for the Purusha and by its sanction, for its will and pleasure; the Conscious Being imparts its consciousness to the Energy we call Nature, receives in that consciousness her workings as in a mirror, accepts the forms which she, the executive cosmic Force, creates and imposes on it, gives or withdraws its sanction from her movements. The experience of Purusha-Prakriti, the Spirit or Conscious Being in its relations to Nature, is of immense pragmatic importance; for on these relations the whole play of the consciousness depends in the embodied being. If the Purusha in us is passive and allows Nature to act, accepting all she imposes on him, giving a constant automatic sanction, then the soul in mind, life, body, the mental, vital, physical being in us, becomes subject to our nature, ruled by its formation, driven by its activities; that is the normal state of our ignorance. If the Purusha in us becomes aware of itself as the Witness and stands back from Nature, that is the first step to the soul’s freedom; for it becomes detached, and it is possible then to know Nature and her processes and in all independence, since we are no longer involved in her works, to accept or not to accept, to make the sanction no longer automatic but free and effective; we can choose what she shall do or not do in us, or we can stand back altogether from her works and withdraw into the Self’s spiritual silence, or we can reject her present formations and rise to a spiritual level of existence and from there re-create our existence. The Purusha can cease to be subject, anısa, and become lord of its nature, Isvara.
   Ref: CWSA Vol. 21-22, Page: 362-63


Purusha—the cosmic spirit in Sanskrit lore.

Purusha: The Supreme Being; a Being that lies in the city (of the heart of all beings). The term is applied to the Lord. The description applies to the Self which abides in the heart of all things. To distinguish Bhagavan or the Lord from the Jivatma, He is known as Parama (Highest) Purusha or the Purushottama (the best of the Purushas).

purushartha. :::that which is sought by man; refers to a goal, end or aim of human existence; there are generally considered to be four such objectives worthy of human pursuit &

purusha. ::: the supreme Self which pervades the universe; conscious spirit; the living Principle; cosmic being whose mind is the moon, whose eyes are the sun and whose breath is the wind; That which fills the whole world with the form of sat-chit-ananda



QUOTES [59 / 59 - 87 / 87]


KEYS (10k)

   57 Sri Aurobindo
   1 The Mother
   1 Sri Ramakrishna

NEW FULL DB (2.4M)

   58 Sri Aurobindo
   8 Sri Aurobindo
   4 Devdutt Pattanaik
   3 Swami Vivekananda
   2 Ramesh Menon

1:Self-conscious existence is the essential nature of the Being; that is Sat or Purusha.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
2:Prakriti has to reveal itself as shakti of the Purusha. ~ Sri Aurobindo, The Synthesis Of Yoga, The Psychology of Self-Perfection,
3:The emergence of the Purusha is the beginning of liberation. ~ Sri Aurobindo, Letters on Yoga - III, Inner Detachment and the Witness Attitude,
4:To lose personality is necessary if we are to gain universality. ~ Sri Aurobindo, The Life Divine, Brahman, Purusha, Ishwara - Maya, Prakriti, Shakti,
5:What is magic to our finite reason is the logic of the Infinite. ~ Sri Aurobindo, The Life Divine, Brahman, Purusha, Ishwara - Maya, Prakriti, Shakti,
6: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,
7:To realise the Self is to realise the eternal freedom of the Spirit. ~ Sri Aurobindo, The Life Divine, Brahman, Purusha, Ishwara - Maya, Prakriti, Shakti,
8: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,
9:Consciousness has no standing-place if there is none who is conscious. ~ Sri Aurobindo, The Life Divine, Brahman, Purusha, Ishwara - Maya, Prakriti, Shakti,
10:There is one Purusha—its action is according to the position and need of the consciousness at the time. ~ Sri Aurobindo, Letters on Yoga - I, The Sankhya-Yoga System,
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:The Purusha has to become not only the witness but the knower and source, the master of all the thought and action. ~ Sri Aurobindo, The Life Divine, The Triple Transformation,
14:Science gives us the objective truth of existence and the superficial knowledge of our physical and vital being. ~ Sri Aurobindo, The Synthesis Of Yoga, The Lower Triple Purusha,
15:The Purusha has that capacity; for the spirit within can always change and perfect the working of its nature. ~ Sri Aurobindo, The Synthesis Of Yoga, The Power of the Instruments,
16:Behind every exoteric religion there is an esoteric Yoga, an intuitive knowledge to which its faith is the first step. ~ Sri Aurobindo, The Synthesis Of Yoga, The Lower Triple Purusha,
17:Religion is the first attempt of man to get beyond himself and beyond the obvious and material facts of his existence. ~ Sri Aurobindo, The Synthesis Of Yoga, The Lower Triple Purusha,
18: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,
19: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,
20: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,
21:The One is for ever, and the Many are for ever because the One is for ever. So long as there is a sea, there will be waves. ~ Sri Aurobindo, Essays in Philosophy and Yoga, The Three Purushas,
22: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,
23: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,
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 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,
28: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,
29: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,
30: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,
31:The Isha Upanishad also speaks of the golden lid hiding the face of the Truth by removing which the Law of the Truth is seen and the highest knowledge in which the One Purusha is known (so'ham asmi) is described as the kalyan.atama form of the Sun. All this seems to refer to the supramental states of which the Sun is the symbol.
   ~ Sri Aurobindo, Letters On Yoga - I, Integral Yoga and Other Paths -IV,
32: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,
33: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,
34:sacrifice, the redeeming principle :::
   The law of sacrifice is the common divine action that was thrown out into the world in its beginning as a symbol of the solidarity of the universe. It is by the attraction of this law that a divinising principle, a saving power descends to limit and correct and gradually to eliminate the errors of an egoistic and self-divided creation. This descent, this sacrifice of the Purusha, the Divine Soul, submitting itself to Force and Matter so that it may inform and illuminate them, is the seed of redemption of this world of Inconscience and Ignorance.
   ~ Sri Aurobindo, The Synthesis Of Yoga, 106,
35:203. God and Nature are like a boy and girl at play and in love. They hide and run from each other when glimpsed so that they may be sought after and chased and captured.
Man is God hiding himself from Nature so that he may possess her by struggle, insistence, violence and surprise. God is universal and transcendent Man hiding himself from his own individuality in the human being.
The animal is Man disguised in a hairy skin and upon four legs; the worm is Man writhing and crawling towards the evolution of his Manhood. Even crude forms of Matter are Man in his inchoate body. All things are Man, the Purusha.
For what do we mean by Man? An uncreated and indestructible soul that has housed itself in a mind and body made of its own elements. ~ Sri Aurobindo, Thoughts And Aphorisms,
36:Calm, even if it seems at first only a negative thing, is so difficult to attain, that to have it at all must be regarded as a great step in advance.
   "In reality, calm is not a negative thing, it is the very nature of the Sat-Purusha and the positive foundation of the divine consciousness. Whatever else is aspired for and gained, this must be kept. Even Knowledge, Power, Ananda, if they come and do not find this foundation, are unable to remain and have to withdraw until the divine purity and peace of the Sat-Purusha are permanently there.
   "Aspire for the rest of the divine consciousness, but with a calm and deep aspiration. It can be ardent as well as calm, but not impatient, restless or full of rajasic eagerness.
   "Only in the quiet mind and being can the supramental Truth build its true creation." ~ The Mother, Questions And Answers 1954,
37:what is meant by the psychic :::
What is meant in the terminology of the yoga by the psychic is the soul element in the nature, the pure psyche or divine nucleus which stands behind mind, life and body (it is not the ego) but of which we are only dimly aware. It is a portion of the Divine and permanent from life to life, taking the experience of life through its outer instruments. As this experience grows it manifests a developing psychic personality which insisting always on the good, true and beautiful, finally becomes ready and strong enough to turn the nature towards the Divine. It can then come entirely forward, breaking through the mental, vital and physical screen, govern the instincts and transform the nature. Nature no longer imposes itself on the soul, but the soul, the Purusha, imposes its dictates on the nature. ~ Sri Aurobindo, Letters On Yoga - III,
38: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],
39: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,
40: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,
41:five schools of yoga :::
   For if, leaving aside the complexities of their particular processes, we fix our regard on the central principle of the chief schools of Yoga still prevalent in India, we find that they arrange themselves in an ascending order which starts from the lowest rung of the ladder, the body, and ascends to the direct contact between the individual soul and the transcendent and universal Self. Hathayoga selects the body and the vital functionings as its instruments of perfection and realisation; its concern is with the gross body. Rajayoga selects the mental being in its different parts as its lever-power; it concentrates on the subtle body. The triple Path of Works, of Love and of Knowledge uses some part of the mental being, will, heart or intellect as a starting-point and seeks by its conversion to arrive at the liberating Truth, Beatitude and Infinity which are the nature of the spiritual life.Its method is a direct commerce between the human Purusha in the individual body and the divine Purusha who dwells in everybody and yet transcends all form and name.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Introduction - The Conditions of the Synthesis, The Systems of Yoga,
42:To us poetry is a revel of intellect and fancy, imagination a plaything and caterer for our amusement, our entertainer, the nautch-girl of the mind. But to the men of old the poet was a seer, a revealer of hidden truths, imagination no dancing courtesan but a priestess in God's house commissioned not to spin fictions but to image difficult and hidden truths; even the metaphor or simile in the Vedic style is used with a serious purpose and expected to convey a reality, not to suggest a pleasing artifice of thought. The image was to these seers a revelative symbol of the unrevealed and it was used because it could hint luminously to the mind what the precise intellectual word, apt only for logical or practical thought or to express the physical and the superficial, could not at all hope to manifest. To them this symbol of the Creator's body was more than an image, it expressed a divine reality. Human society was for them an attempt to express in life the cosmic Purusha who has expressed himself otherwise in the material and the supraphysical universe. Man and the cosmos are both of them symbols and expressions of the same hidden Reality.
   ~ Sri Aurobindo, The Human Cycle, Chapter 1, The Cycle of Society,
43:the great division :::
   Secondly, with regard to the movements and experiences of the body the mind will come to know the Purusha seated within it as, first, the witness or observer of the movements and, secondly, the knower or perceiver of the experiences. It will cease to consider in thought or feel in sensation these movements and experiences as its own but rather consider and feel them as not its own, as operations of Nature governed by the qualities of Nature and their interaction upon each other. This detachment can be made so normal and carried so far that there will be a kind of division between the mind and the body and the former will observe and experience the hunger, thirst, pain, fatigue, depression, etc. of the physical being as if they were experiences of some other person with whom it has so close a rapport as to be aware of all that is going on within him. This division is a great means, a great step towards mastery; for the mind comes to observe these things first without being overpowered and finally without at all being affected by them, dispassionately, with clear understanding but with perfect detachment. This is the initial liberation of the mental being from servitude to the body; for by right knowledge put steadily into practice liberation comes inevitably
   ~ Sri Aurobindo, The Synthesis Of Yoga, Renunciation, 345,
44:Behind the traditional way of Knowledge, justifying its thought-process of elimination and withdrawal, stands an over-mastering spiritual experience. Deep, intense, convincing, common to all who have overstepped a certain limit of the active mind-belt into the horizonless inner space, this is the great experience of liberation, the consciousness of something within us that is behind and outside of the universe and all its forms, interests, aims, events and happenings, calm, untouched, unconcerned, illimitable, immobile, free, the uplook to something above us indescribable and unseizable into which by abolition of our personality we can enter, the presence of an omnipresent eternal witness Purusha, the sense of an Infinity or a Timelessness that looks down on us from an august negation of all our existence and is alone the one thing Real. This experience is the highest sublimation of spiritualised mind looking resolutely beyond its own existence. No one who has not passed through this liberation can be entirely free from the mind and its meshes, but one is not compelled to linger in this experience for ever. Great as it is, it is only the Mind's overwhelming experience of what is beyond itself and all it can conceive. It is a supreme negative experience, but beyond it is all the tremendous light of an infinite consciousness, an illimitable Knowledge, an affirmative absolute Presence.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge, 278-279,
45:When, then, by the withdrawal of the centre of consciousness from identification with the mind, life and body, one has discovered ones true self, discovered the oneness of that self with the pure, silent, immutable Brahman, discovered in the immutable, in the Akshara Brahman, that by which the individual being escapes from his own personality into the impersonal, the first movement of the Path of Knowledge has been completed. It is the sole that is absolutely necessary for the traditional aim of the Yoga of Knowledge, for immergence, for escape from cosmic existence, for release into the absolute and ineffable Parabrahman who is beyond all cosmic being. The seeker of this ultimate release may take other realisations on his way, may realise the Lord of the universe, the Purusha who manifests Himself in all creatures, may arrive at the cosmic consciousness, may know and feel his unity with all beings; but these are only stages or circumstances of his journey, results of the unfolding of his soul as it approaches nearer the ineffable goal. To pass beyond them all is his supreme object. When on the other hand, having attained to the freedom and the silence and the peace, we resume possession by the cosmic consciousness of the active as well as the silent Brahman and can securely live in the divine freedom as well as rest in it, we have completed the second movement of the Path by which the integrality of self-knowledge becomes the station of the liberated soul.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
46: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,
47: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,
48: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,
49: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,
50: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,
51:The Absolute is beyond personality and beyond impersonality, and yet it is both the Impersonal and the supreme Person and all persons. The Absolute is beyond the distinction of unity and multiplicity, and yet it is the One and the innumerable Many in all the universes. It is beyond all limitation by quality and yet it is not limited by a qualityless void but is too all infinite qualities. It is the individual soul and all souls and more of them; it is the formless Brahman and the universe. It is the cosmic and the supracosmic spirit, the supreme Lord, the supreme Self, the supreme Purusha and supreme shakti, the Ever Unborn who is endlessly born, the Infinite who is innumerably finite, the multitudinous One, the complex Simple, the many-sided Single, the Word of the Silence Ineffable, the impersonal omnipresent Person, the Mystery, translucent in highest consciousness to its own spirit, but to a lesser consciousness veiled in its own exceeding light and impenetrable for ever. These things are to the dimensional mind irreconcilable opposites, but to the constant vision and experience of the supramental Truth-Consciousness they are so simply and inevitably the intrinsic nature of each other that even to think of them as contraries is an unimaginable violence. The walls constructed by the measuring and separating Intellect have disappeared and the Truth in its simplicity and beauty appears and reduces all to terms of its harmony and unity and light. Dimensions and distinctions remain but as figures for use, not a separative prison for the self-forgetting Spirit.
2:In the ordinary Yoga of knowledge it is only necessary to recognise two planes of our consciousness, the spiritual and the materialised mental; the pure reason standing between these two views them both, cuts through the illusions of the phenomenal world, exceeds the materialised mental plane, sees the reality of the spiritual; and then the will of the individual Purusha unifying itself with this poise of knowledge rejects the lower and draws back to the supreme plane, dwells there, loses mind and body, sheds life from it and merges itself in the supreme Purusha, is delivered from individual existence. ~ Sri Aurobindo, The Synthesis of Yoga, 2.01 - The Object of Knowledge,
52: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,
53: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,
54:The preliminary movement of Rajayoga is careful self-discipline by which good habits of mind are substituted for the lawless movements that indulge the lower nervous being. By the practice of truth, by renunciation of all forms of egoistic seeking, by abstention from injury to others, by purity, by constant meditation and inclination to the divine Purusha who is the true lord of the mental kingdom, a pure, clear state of mind and heart is established.
   This is the first step only. Afterwards, the ordinary activities of the mind and sense must be entirely quieted in order that the soul may be free to ascend to higher states of consciousness and acquire the foundation for a perfect freedom and self-mastery. But Rajayoga does not forget that the disabilities of the ordinary mind proceed largely from its subjection to the reactions of the nervous system and the body. It adopts therefore from the Hathayogic system its devices of asana and pranayama, but reduces their multiple and elaborate forms in each case to one simplest and most directly effective process sufficient for its own immediate object. Thus it gets rid of the Hathayogic complexity and cumbrousness while it utilises the swift and powerful efficacy of its methods for the control of the body and the vital functions and for the awakening of that internal dynamism, full of a latent supernormal faculty, typified in Yogic terminology by the kundalini, the coiled and sleeping serpent of Energy within. This done, the system proceeds to the perfect quieting of the restless mind and its elevation to a higher plane through concentration of mental force by the successive stages which lead to the utmost inner concentration or ingathered state of the consciousness which is called Samadhi.
   By Samadhi, in which the mind acquires the capacity of withdrawing from its limited waking activities into freer and higher states of consciousness, Rajayoga serves a double purpose. It compasses a pure mental action liberated from the confusions of the outer consciousness and passes thence to the higher supra-mental planes on which the individual soul enters into its true spiritual existence. But also it acquires the capacity of that free and concentrated energising of consciousness on its object which our philosophy asserts as the primary cosmic energy and the method of divine action upon the world. By this capacity the Yogin, already possessed of the highest supracosmic knowledge and experience in the state of trance, is able in the waking state to acquire directly whatever knowledge and exercise whatever mastery may be useful or necessary to his activities in the objective world.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Conditions of the Synthesis, The Systems of Yoga, 36,
55:3. 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,
56: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],
57:If this is the truth of works, the first thing the sadhaka has to do is to recoil from the egoistic forms of activity and get rid of the sense of an "I" that acts. He has to see and feel that everything happens in him by the plastic conscious or subconscious or sometimes superconscious automatism of his mental and bodily instruments moved by the forces of spiritual, mental, vital and physical Nature. There is a personality on his surface that chooses and wills, submits and struggles, tries to make good in Nature or prevail over Nature, but this personality is itself a construction of Nature and so dominated, driven, determined by her that it cannot be free. It is a formation or expression of the Self in her, - it is a self of Nature rather than a self of Self, his natural and processive, not his spiritual and permanent being, a temporary constructed personality, not the true immortal Person. It is that Person that he must become. He must succeed in being inwardly quiescent, detach himself as the observer from the outer active personality and learn the play of the cosmic forces in him by standing back from all blinding absorption in its turns and movements. Thus calm, detached, a student of himself and a witness of his nature, he realises that he is the individual soul who observes the works of Nature, accepts tranquilly her results and sanctions or withholds his sanction from the impulse to her acts. At present this soul or Purusha is little more than an acquiescent spectator, influencing perhaps the action and development of the being by the pressure of its veiled consciousness, but for the most part delegating its powers or a fragment of them to the outer personality, - in fact to Nature, for this outer self is not lord but subject to her, anı̄sa; but, once unveiled, it can make its sanction or refusal effective, become the master of the action, dictate sovereignly a change of Nature. Even if for a long time, as the result of fixed association and past storage of energy, the habitual movement takes place independent of the Purusha's assent and even if the sanctioned movement is persistently refused by Nature for want of past habit, still he will discover that in the end his assent or refusal prevails, - slowly with much resistance or quickly with a rapid accommodation of her means and tendencies she modifies herself and her workings in the direction indicated by his inner sight or volition. Thus he learns in place of mental control or egoistic will an inner spiritual control which makes him master of the Nature-forces that work in him and not their unconscious instrument or mechanic slave. Above and around him is the Shakti, the universal Mother and from her he can get all his inmost soul needs and wills if only he has a true knowledge of her ways and a true surrender to the divine Will in her. Finally, he becomes aware of that highest dynamic Self within him and within Nature which is the source of all his seeing and knowing, the source of the sanction, the source of the acceptance, the source of the rejection. This is the Lord, the Supreme, the One-in-all, Ishwara-Shakti, of whom his soul is a portion, a being of that Being and a power of that Power. The rest of our progress depends on our knowledge of the ways in which the Lord of works manifests his Will in the world and in us and executes them through the transcendent and universal Shakti. ~ Sri Aurobindo, The Synthesis Of Yoga, The Supreme Will, 216,
58: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],
59:The Teachings of Some Modern Indian Yogis
Ramana Maharshi
According to Brunton's description of the sadhana he (Brunton) practised under the Maharshi's instructions,1 it is the Overself one has to seek within, but he describes the Overself in a way that is at once the Psychic Being, the Atman and the Ishwara. So it is a little difficult to know what is the exact reading.
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The methods described in the account [of Ramana Maharshi's technique of self-realisation] are the well-established methods of Jnanayoga - (1) one-pointed concentration followed by thought-suspension, (2) the method of distinguishing or finding out the true self by separating it from mind, life, body (this I have seen described by him [Brunton] more at length in another book) and coming to the pure I behind; this also can disappear into the Impersonal Self. The usual result is a merging in the Atman or Brahman - which is what one would suppose is meant by the Overself, for it is that which is the real Overself. This Brahman or Atman is everywhere, all is in it, it is in all, but it is in all not as an individual being in each but is the same in all - as the Ether is in all. When the merging into the Overself is complete, there is no ego, no distinguishable I, or any formed separative person or personality. All is ekakara - an indivisible and undistinguishable Oneness either free from all formations or carrying all formations in it without being affected - for one can realise it in either way. There is a realisation in which all beings are moving in the one Self and this Self is there stable in all beings; there is another more complete and thoroughgoing in which not only is it so but all are vividly realised as the Self, the Brahman, the Divine. In the former, it is possible to dismiss all beings as creations of Maya, leaving the one Self alone as true - in the other it is easier to regard them as real manifestations of the Self, not as illusions. But one can also regard all beings as souls, independent realities in an eternal Nature dependent upon the One Divine. These are the characteristic realisations of the Overself familiar to the Vedanta. But on the other hand you say that this Overself is realised by the Maharshi as lodged in the heart-centre, and it is described by Brunton as something concealed which when it manifests appears as the real Thinker, source of all action, but now guiding thought and action in the Truth. Now the first description applies to the Purusha in the heart, described by the Gita as the Ishwara situated in the heart and by the Upanishads as the Purusha Antaratma; the second could apply also to the mental Purusha, manomayah. pran.asarı̄ra neta of the Upanishads, the mental Being or Purusha who leads the life and the body. So your question is one which on the data I cannot easily answer. His Overself may be a combination of all these experiences, without any distinction being made or thought necessary between the various aspects. There are a thousand ways of approaching and realising the Divine and each way has its own experiences which have their own truth and stand really on a basis, one in essence but complex in aspects, common to all, but not expressed in the same way by all. There is not much use in discussing these variations; the important thing is to follow one's own way well and thoroughly. In this Yoga, one can realise the psychic being as a portion of the Divine seated in the heart with the Divine supporting it there - this psychic being takes charge of the sadhana and turns the ......
1 The correspondent sent to Sri Aurobindo two paragraphs from Paul Brunton's book A Message from Arunachala (London: Rider & Co., n.d. [1936], pp. 205 - 7). - Ed. ~ Sri Aurobindo, Letters On Yoga - II,

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1:Self-conscious existence is the essential nature of the Being; that is Sat or Purusha.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
2:Prakriti has to reveal itself as shakti of the Purusha. ~ Sri Aurobindo, The Synthesis Of Yoga, The Psychology of Self-Perfection,
3:While doing sadhana you must quieten your mind and keep awake the Purusha consciousness behind all your activities. ~ Sri Aurobindo
4:With which part do you watch? Surely with the mind? That won't do. It is the silent Purusha within who must watch all. ~ Sri Aurobindo
5:Siva who is known as Kaalatman, the Soul of Time. Kaala is inscrutable; only Siva is beyond Prakriti, Purusha and Kaala. ~ Ramesh Menon
6:The emergence of the Purusha is the beginning of liberation. ~ Sri Aurobindo, Letters on Yoga - III, Inner Detachment and the Witness Attitude,
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:Who is the seer? The Self of man, the Purusha. What is the scene? The whole of nature beginning with the mind, down to gross matter. ~ Swami Vivekananda
10: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,
11:To realise the Self is to realise the eternal freedom of the Spirit. ~ Sri Aurobindo, The Life Divine, Brahman, Purusha, Ishwara - Maya, Prakriti, Shakti,
12: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,
13:Consciousness has no standing-place if there is none who is conscious. ~ Sri Aurobindo, The Life Divine, Brahman, Purusha, Ishwara - Maya, Prakriti, Shakti,
14:Purusha is the; great attraction of the universe; though untouched by and unconnected with the universe, yet it attracts the whole; universe. ~ Swami Vivekananda
15:The Purusha should assume at all times the attitude of a giver of sanction while rejecting the lower movements and accepting only truth-movements. ~ Sri Aurobindo
16:There is one Purusha—its action is according to the position and need of the consciousness at the time. ~ Sri Aurobindo, Letters on Yoga - I, The Sankhya-Yoga System,
17: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,
18: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,
19:The Purusha has to become not only the witness but the knower and source, the master of all the thought and action. ~ Sri Aurobindo, The Life Divine, The Triple Transformation,
20:Science gives us the objective truth of existence and the superficial knowledge of our physical and vital being. ~ Sri Aurobindo, The Synthesis Of Yoga, The Lower Triple Purusha,
21:The Purusha has that capacity; for the spirit within can always change and perfect the working of its nature. ~ Sri Aurobindo, The Synthesis Of Yoga, The Power of the Instruments,
22:Behind every exoteric religion there is an esoteric Yoga, an intuitive knowledge to which its faith is the first step. ~ Sri Aurobindo, The Synthesis Of Yoga, The Lower Triple Purusha,
23:Religion is the first attempt of man to get beyond himself and beyond the obvious and material facts of his existence. ~ Sri Aurobindo, The Synthesis Of Yoga, The Lower Triple Purusha,
24: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,
25: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,
26: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,
27:The One is for ever, and the Many are for ever because the One is for ever. So long as there is a sea, there will be waves. ~ Sri Aurobindo, Essays in Philosophy and Yoga, The Three Purushas,
28: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
29: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,
30: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,
31:Yes, this Purusha consciousness must be maintained; otherwise the calm will not last. The knocks and blows that come from outside cannot disturb one, if this Purusha consciousness remains at the back. ~ Sri Aurobindo
32: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
33: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,
34: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,
35: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,
36: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
37:It is not the inner Purusha only that remains detached then – the inner Purusha is always detached, only one is not conscious of it in the ordinary state. ~ Sri Aurobindo#sriaurobindo #aurobindoghosh #innerpurusha #innerpeace #innerstrength #ordinarystate #consciousness
38: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,
39: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,
40: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,
41:In the world, there are countless Sadhus, Mahatmas, Mahapurushas, Saints, Yogis, and Walis, though the number of genuine ones is very, very limited. I am neither a Mahatma nor a Mahapurush, neither a Sadhu nor a Saint, neither a Yogi nor a Wali. I am the ancient One. The Highest of the High! ~ Meher Baba
42: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
43: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,
44: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
45:The psychic being and the mental being, Manomaya Purusha, are not the same. The psychic being is behind the mind, it is what the Westerners call the soul. It takes interest in the movements of the mind and the vital only when there is a harmony between these movements and the truth above. The knowledge of the psychic being is deeper. ~ Sri Aurobindo
46:The Isha Upanishad also speaks of the golden lid hiding the face of the Truth by removing which the Law of the Truth is seen and the highest knowledge in which the One Purusha is known (so'ham asmi) is described as the kalyan.atama form of the Sun. All this seems to refer to the supramental states of which the Sun is the symbol.
   ~ Sri Aurobindo, Letters On Yoga - I, Integral Yoga and Other Paths -IV,
47: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
48:It is important to realize that as theism and theological thought developed in India, each “individual” god was seen as complex. Each was seen as the thousand-headed One, Purusha, who includes the others. Each expresses the full range of God’s multiplicity. Further, each is not seen as penultimate, limited to the one quarter of Reality that we know; each is seen to stretch the theological imagination beyond the world-unworld ~ Diana L Eck
49:All suffering, according to Kapila, is simply the result of forgetfulness of one’s true Self, or Purusha, while identifying with the ever-changing world of Prakrti, and thereby being caught up in the play of light and shadow, believing that to be one’s self. And the means of deliverance from suffering is, first of all, to distinguish between the two, and to cease to identify with Prakrti. Since Prakrti is a mere display, intrinsically transient, it is, in the final analysis, unreal. ~ Swami Abhayananda
50: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,
51:Ultimately, the exact identity of dehi/purusha/atma will always be elusive, not just because it defies objective measurement, but also because you and I experience reality very differently, and use different words to describe our experiences. What is dehi to you may not be dehi to me. Also, what I thought dehi was today may not be what I realize dehi is tomorrow. Initially, dehi may be the mind, then it becomes intelligence, then consciousness, then imagination, concept, meaning, then something else which defies language. But it exists. And that is the point. ~ Devdutt Pattanaik
52: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,
53:sacrifice, the redeeming principle :::
   The law of sacrifice is the common divine action that was thrown out into the world in its beginning as a symbol of the solidarity of the universe. It is by the attraction of this law that a divinising principle, a saving power descends to limit and correct and gradually to eliminate the errors of an egoistic and self-divided creation. This descent, this sacrifice of the Purusha, the Divine Soul, submitting itself to Force and Matter so that it may inform and illuminate them, is the seed of redemption of this world of Inconscience and Ignorance.
   ~ Sri Aurobindo, The Synthesis Of Yoga, 106,
54: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
55:203. God and Nature are like a boy and girl at play and in love. They hide and run from each other when glimpsed so that they may be sought after and chased and captured.
Man is God hiding himself from Nature so that he may possess her by struggle, insistence, violence and surprise. God is universal and transcendent Man hiding himself from his own individuality in the human being.
The animal is Man disguised in a hairy skin and upon four legs; the worm is Man writhing and crawling towards the evolution of his Manhood. Even crude forms of Matter are Man in his inchoate body. All things are Man, the Purusha.
For what do we mean by Man? An uncreated and indestructible soul that has housed itself in a mind and body made of its own elements. ~ Sri Aurobindo, Thoughts And Aphorisms,
56:Skanda Purana is that in which the six faced deity (Skanda) has related the events of the Tatpurusha Kalpa, enlarged with many tales, and subservient to the duties taught by Maheshwara. It is a said to contain eighty-one thousand one hundred stanzas. In a collective form it is not noteable, but in fragments in the shape of Samhitas, Khandas [chapters], and Mahtmyas; the most celebrated of these portions in Hindustan is the Kali Khanda, a very minute description of temples of Shiva in or adjacent to Benares, mixed with directions for worshipping Mahehwara, and a great variety of legends explanatory on its merits, and of the holiness of Kashi. Many of them are puerile and uninteresting, but some are of a higher character. ~ H.H.Wilson, in "Oriental Translation Fund, Volume 52 (Google eBook), Volume 52 (1840)}, p. xlv-xlvi
57:Calm, even if it seems at first only a negative thing, is so difficult to attain, that to have it at all must be regarded as a great step in advance.
   "In reality, calm is not a negative thing, it is the very nature of the Sat-Purusha and the positive foundation of the divine consciousness. Whatever else is aspired for and gained, this must be kept. Even Knowledge, Power, Ananda, if they come and do not find this foundation, are unable to remain and have to withdraw until the divine purity and peace of the Sat-Purusha are permanently there.
   "Aspire for the rest of the divine consciousness, but with a calm and deep aspiration. It can be ardent as well as calm, but not impatient, restless or full of rajasic eagerness.
   "Only in the quiet mind and being can the supramental Truth build its true creation." ~ The Mother, Questions And Answers 1954,
58:what is meant by the psychic :::
What is meant in the terminology of the yoga by the psychic is the soul element in the nature, the pure psyche or divine nucleus which stands behind mind, life and body (it is not the ego) but of which we are only dimly aware. It is a portion of the Divine and permanent from life to life, taking the experience of life through its outer instruments. As this experience grows it manifests a developing psychic personality which insisting always on the good, true and beautiful, finally becomes ready and strong enough to turn the nature towards the Divine. It can then come entirely forward, breaking through the mental, vital and physical screen, govern the instincts and transform the nature. Nature no longer imposes itself on the soul, but the soul, the Purusha, imposes its dictates on the nature. ~ Sri Aurobindo, Letters On Yoga - III,
59: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],
60: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
61:It has been said that the man who loves God needs seven incarnations in order to enter Nirvana and liberate himself, and that the man who hates him needs only three. It is without God but his own 'fury' that Parsifal achieved the Grail and his individuation, his Self, his totality. This is the difference between the Liquid Road and the Dry Road. We do not know whether, as well as his 'fury', his Phobos, his fear of the Mother, Parsifal carried with him a 'memory of a beloved', as he was supposed to have advised his friend Gawaine to do. Parsifal, with his 'fury', or his hatred, was resisting a participation mystique. Samadhi, fusion with Adhi, the Primordial Being, doesn't await him at the end of his road. Because this would be the way of sainthood. What awaits him is Kaivalya, total separation, supreme Individuation, Absolute Personality, the ultimate solitude of the Superman. This is the way of the magician, the Siddha, the tantric hero of the Grail. The cosmic isolation of the risen Purusha. ~ Miguel Serrano
62: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,
63: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,
64:five schools of yoga :::
   For if, leaving aside the complexities of their particular processes, we fix our regard on the central principle of the chief schools of Yoga still prevalent in India, we find that they arrange themselves in an ascending order which starts from the lowest rung of the ladder, the body, and ascends to the direct contact between the individual soul and the transcendent and universal Self. Hathayoga selects the body and the vital functionings as its instruments of perfection and realisation; its concern is with the gross body. Rajayoga selects the mental being in its different parts as its lever-power; it concentrates on the subtle body. The triple Path of Works, of Love and of Knowledge uses some part of the mental being, will, heart or intellect as a starting-point and seeks by its conversion to arrive at the liberating Truth, Beatitude and Infinity which are the nature of the spiritual life.Its method is a direct commerce between the human Purusha in the individual body and the divine Purusha who dwells in everybody and yet transcends all form and name.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Introduction - The Conditions of the Synthesis, The Systems of Yoga,
65:To us poetry is a revel of intellect and fancy, imagination a plaything and caterer for our amusement, our entertainer, the nautch-girl of the mind. But to the men of old the poet was a seer, a revealer of hidden truths, imagination no dancing courtesan but a priestess in God's house commissioned not to spin fictions but to image difficult and hidden truths; even the metaphor or simile in the Vedic style is used with a serious purpose and expected to convey a reality, not to suggest a pleasing artifice of thought. The image was to these seers a revelative symbol of the unrevealed and it was used because it could hint luminously to the mind what the precise intellectual word, apt only for logical or practical thought or to express the physical and the superficial, could not at all hope to manifest. To them this symbol of the Creator's body was more than an image, it expressed a divine reality. Human society was for them an attempt to express in life the cosmic Purusha who has expressed himself otherwise in the material and the supraphysical universe. Man and the cosmos are both of them symbols and expressions of the same hidden Reality.
   ~ Sri Aurobindo, The Human Cycle, Chapter 1, The Cycle of Society,
66:the great division :::
   Secondly, with regard to the movements and experiences of the body the mind will come to know the Purusha seated within it as, first, the witness or observer of the movements and, secondly, the knower or perceiver of the experiences. It will cease to consider in thought or feel in sensation these movements and experiences as its own but rather consider and feel them as not its own, as operations of Nature governed by the qualities of Nature and their interaction upon each other. This detachment can be made so normal and carried so far that there will be a kind of division between the mind and the body and the former will observe and experience the hunger, thirst, pain, fatigue, depression, etc. of the physical being as if they were experiences of some other person with whom it has so close a rapport as to be aware of all that is going on within him. This division is a great means, a great step towards mastery; for the mind comes to observe these things first without being overpowered and finally without at all being affected by them, dispassionately, with clear understanding but with perfect detachment. This is the initial liberation of the mental being from servitude to the body; for by right knowledge put steadily into practice liberation comes inevitably
   ~ Sri Aurobindo, The Synthesis Of Yoga, Renunciation, 345,
67:Behind the traditional way of Knowledge, justifying its thought-process of elimination and withdrawal, stands an over-mastering spiritual experience. Deep, intense, convincing, common to all who have overstepped a certain limit of the active mind-belt into the horizonless inner space, this is the great experience of liberation, the consciousness of something within us that is behind and outside of the universe and all its forms, interests, aims, events and happenings, calm, untouched, unconcerned, illimitable, immobile, free, the uplook to something above us indescribable and unseizable into which by abolition of our personality we can enter, the presence of an omnipresent eternal witness Purusha, the sense of an Infinity or a Timelessness that looks down on us from an august negation of all our existence and is alone the one thing Real. This experience is the highest sublimation of spiritualised mind looking resolutely beyond its own existence. No one who has not passed through this liberation can be entirely free from the mind and its meshes, but one is not compelled to linger in this experience for ever. Great as it is, it is only the Mind's overwhelming experience of what is beyond itself and all it can conceive. It is a supreme negative experience, but beyond it is all the tremendous light of an infinite consciousness, an illimitable Knowledge, an affirmative absolute Presence.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge, 278-279,
68:When, then, by the withdrawal of the centre of consciousness from identification with the mind, life and body, one has discovered ones true self, discovered the oneness of that self with the pure, silent, immutable Brahman, discovered in the immutable, in the Akshara Brahman, that by which the individual being escapes from his own personality into the impersonal, the first movement of the Path of Knowledge has been completed. It is the sole that is absolutely necessary for the traditional aim of the Yoga of Knowledge, for immergence, for escape from cosmic existence, for release into the absolute and ineffable Parabrahman who is beyond all cosmic being. The seeker of this ultimate release may take other realisations on his way, may realise the Lord of the universe, the Purusha who manifests Himself in all creatures, may arrive at the cosmic consciousness, may know and feel his unity with all beings; but these are only stages or circumstances of his journey, results of the unfolding of his soul as it approaches nearer the ineffable goal. To pass beyond them all is his supreme object. When on the other hand, having attained to the freedom and the silence and the peace, we resume possession by the cosmic consciousness of the active as well as the silent Brahman and can securely live in the divine freedom as well as rest in it, we have completed the second movement of the Path by which the integrality of self-knowledge becomes the station of the liberated soul.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
69: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,
70: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
71: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,
72: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,
73: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,
74: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,
75:The Absolute is beyond personality and beyond impersonality, and yet it is both the Impersonal and the supreme Person and all persons. The Absolute is beyond the distinction of unity and multiplicity, and yet it is the One and the innumerable Many in all the universes. It is beyond all limitation by quality and yet it is not limited by a qualityless void but is too all infinite qualities. It is the individual soul and all souls and more of them; it is the formless Brahman and the universe. It is the cosmic and the supracosmic spirit, the supreme Lord, the supreme Self, the supreme Purusha and supreme shakti, the Ever Unborn who is endlessly born, the Infinite who is innumerably finite, the multitudinous One, the complex Simple, the many-sided Single, the Word of the Silence Ineffable, the impersonal omnipresent Person, the Mystery, translucent in highest consciousness to its own spirit, but to a lesser consciousness veiled in its own exceeding light and impenetrable for ever. These things are to the dimensional mind irreconcilable opposites, but to the constant vision and experience of the supramental Truth-Consciousness they are so simply and inevitably the intrinsic nature of each other that even to think of them as contraries is an unimaginable violence. The walls constructed by the measuring and separating Intellect have disappeared and the Truth in its simplicity and beauty appears and reduces all to terms of its harmony and unity and light. Dimensions and distinctions remain but as figures for use, not a separative prison for the self-forgetting Spirit.
2:In the ordinary Yoga of knowledge it is only necessary to recognise two planes of our consciousness, the spiritual and the materialised mental; the pure reason standing between these two views them both, cuts through the illusions of the phenomenal world, exceeds the materialised mental plane, sees the reality of the spiritual; and then the will of the individual Purusha unifying itself with this poise of knowledge rejects the lower and draws back to the supreme plane, dwells there, loses mind and body, sheds life from it and merges itself in the supreme Purusha, is delivered from individual existence. ~ Sri Aurobindo, The Synthesis of Yoga, 2.01 - The Object of Knowledge,
76: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
77: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,
78: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,
79:The preliminary movement of Rajayoga is careful self-discipline by which good habits of mind are substituted for the lawless movements that indulge the lower nervous being. By the practice of truth, by renunciation of all forms of egoistic seeking, by abstention from injury to others, by purity, by constant meditation and inclination to the divine Purusha who is the true lord of the mental kingdom, a pure, clear state of mind and heart is established.
   This is the first step only. Afterwards, the ordinary activities of the mind and sense must be entirely quieted in order that the soul may be free to ascend to higher states of consciousness and acquire the foundation for a perfect freedom and self-mastery. But Rajayoga does not forget that the disabilities of the ordinary mind proceed largely from its subjection to the reactions of the nervous system and the body. It adopts therefore from the Hathayogic system its devices of asana and pranayama, but reduces their multiple and elaborate forms in each case to one simplest and most directly effective process sufficient for its own immediate object. Thus it gets rid of the Hathayogic complexity and cumbrousness while it utilises the swift and powerful efficacy of its methods for the control of the body and the vital functions and for the awakening of that internal dynamism, full of a latent supernormal faculty, typified in Yogic terminology by the kundalini, the coiled and sleeping serpent of Energy within. This done, the system proceeds to the perfect quieting of the restless mind and its elevation to a higher plane through concentration of mental force by the successive stages which lead to the utmost inner concentration or ingathered state of the consciousness which is called Samadhi.
   By Samadhi, in which the mind acquires the capacity of withdrawing from its limited waking activities into freer and higher states of consciousness, Rajayoga serves a double purpose. It compasses a pure mental action liberated from the confusions of the outer consciousness and passes thence to the higher supra-mental planes on which the individual soul enters into its true spiritual existence. But also it acquires the capacity of that free and concentrated energising of consciousness on its object which our philosophy asserts as the primary cosmic energy and the method of divine action upon the world. By this capacity the Yogin, already possessed of the highest supracosmic knowledge and experience in the state of trance, is able in the waking state to acquire directly whatever knowledge and exercise whatever mastery may be useful or necessary to his activities in the objective world.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Conditions of the Synthesis, The Systems of Yoga, 36,
80:3. 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,
81: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],
82:If this is the truth of works, the first thing the sadhaka has to do is to recoil from the egoistic forms of activity and get rid of the sense of an "I" that acts. He has to see and feel that everything happens in him by the plastic conscious or subconscious or sometimes superconscious automatism of his mental and bodily instruments moved by the forces of spiritual, mental, vital and physical Nature. There is a personality on his surface that chooses and wills, submits and struggles, tries to make good in Nature or prevail over Nature, but this personality is itself a construction of Nature and so dominated, driven, determined by her that it cannot be free. It is a formation or expression of the Self in her, - it is a self of Nature rather than a self of Self, his natural and processive, not his spiritual and permanent being, a temporary constructed personality, not the true immortal Person. It is that Person that he must become. He must succeed in being inwardly quiescent, detach himself as the observer from the outer active personality and learn the play of the cosmic forces in him by standing back from all blinding absorption in its turns and movements. Thus calm, detached, a student of himself and a witness of his nature, he realises that he is the individual soul who observes the works of Nature, accepts tranquilly her results and sanctions or withholds his sanction from the impulse to her acts. At present this soul or Purusha is little more than an acquiescent spectator, influencing perhaps the action and development of the being by the pressure of its veiled consciousness, but for the most part delegating its powers or a fragment of them to the outer personality, - in fact to Nature, for this outer self is not lord but subject to her, anı̄sa; but, once unveiled, it can make its sanction or refusal effective, become the master of the action, dictate sovereignly a change of Nature. Even if for a long time, as the result of fixed association and past storage of energy, the habitual movement takes place independent of the Purusha's assent and even if the sanctioned movement is persistently refused by Nature for want of past habit, still he will discover that in the end his assent or refusal prevails, - slowly with much resistance or quickly with a rapid accommodation of her means and tendencies she modifies herself and her workings in the direction indicated by his inner sight or volition. Thus he learns in place of mental control or egoistic will an inner spiritual control which makes him master of the Nature-forces that work in him and not their unconscious instrument or mechanic slave. Above and around him is the Shakti, the universal Mother and from her he can get all his inmost soul needs and wills if only he has a true knowledge of her ways and a true surrender to the divine Will in her. Finally, he becomes aware of that highest dynamic Self within him and within Nature which is the source of all his seeing and knowing, the source of the sanction, the source of the acceptance, the source of the rejection. This is the Lord, the Supreme, the One-in-all, Ishwara-Shakti, of whom his soul is a portion, a being of that Being and a power of that Power. The rest of our progress depends on our knowledge of the ways in which the Lord of works manifests his Will in the world and in us and executes them through the transcendent and universal Shakti. ~ Sri Aurobindo, The Synthesis Of Yoga, The Supreme Will, 216,
83: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,
84:The Teachings of Some Modern Indian Yogis
Ramana Maharshi
According to Brunton's description of the sadhana he (Brunton) practised under the Maharshi's instructions,1 it is the Overself one has to seek within, but he describes the Overself in a way that is at once the Psychic Being, the Atman and the Ishwara. So it is a little difficult to know what is the exact reading.
*
The methods described in the account [of Ramana Maharshi's technique of self-realisation] are the well-established methods of Jnanayoga - (1) one-pointed concentration followed by thought-suspension, (2) the method of distinguishing or finding out the true self by separating it from mind, life, body (this I have seen described by him [Brunton] more at length in another book) and coming to the pure I behind; this also can disappear into the Impersonal Self. The usual result is a merging in the Atman or Brahman - which is what one would suppose is meant by the Overself, for it is that which is the real Overself. This Brahman or Atman is everywhere, all is in it, it is in all, but it is in all not as an individual being in each but is the same in all - as the Ether is in all. When the merging into the Overself is complete, there is no ego, no distinguishable I, or any formed separative person or personality. All is ekakara - an indivisible and undistinguishable Oneness either free from all formations or carrying all formations in it without being affected - for one can realise it in either way. There is a realisation in which all beings are moving in the one Self and this Self is there stable in all beings; there is another more complete and thoroughgoing in which not only is it so but all are vividly realised as the Self, the Brahman, the Divine. In the former, it is possible to dismiss all beings as creations of Maya, leaving the one Self alone as true - in the other it is easier to regard them as real manifestations of the Self, not as illusions. But one can also regard all beings as souls, independent realities in an eternal Nature dependent upon the One Divine. These are the characteristic realisations of the Overself familiar to the Vedanta. But on the other hand you say that this Overself is realised by the Maharshi as lodged in the heart-centre, and it is described by Brunton as something concealed which when it manifests appears as the real Thinker, source of all action, but now guiding thought and action in the Truth. Now the first description applies to the Purusha in the heart, described by the Gita as the Ishwara situated in the heart and by the Upanishads as the Purusha Antaratma; the second could apply also to the mental Purusha, manomayah. pran.asarı̄ra neta of the Upanishads, the mental Being or Purusha who leads the life and the body. So your question is one which on the data I cannot easily answer. His Overself may be a combination of all these experiences, without any distinction being made or thought necessary between the various aspects. There are a thousand ways of approaching and realising the Divine and each way has its own experiences which have their own truth and stand really on a basis, one in essence but complex in aspects, common to all, but not expressed in the same way by all. There is not much use in discussing these variations; the important thing is to follow one's own way well and thoroughly. In this Yoga, one can realise the psychic being as a portion of the Divine seated in the heart with the Divine supporting it there - this psychic being takes charge of the sadhana and turns the ......
1 The correspondent sent to Sri Aurobindo two paragraphs from Paul Brunton's book A Message from Arunachala (London: Rider & Co., n.d. [1936], pp. 205 - 7). - Ed. ~ Sri Aurobindo, Letters On Yoga - II,
85:Questioner: In the tradition, we were always taught to be reverential towards God or the highest aspect. So how to reconcile this with Mirabai or Akka Mahadevi who took God as their lover? Sadhguru: Where there is no love, how can reverence come? When love reaches its peak, it naturally becomes reverence. People who are talking about reverence without love know neither this nor that. All they know is fear. So probably you are referring to God-fearing people. These sages and saints, especially the seers like Akka Mahadevi, Mirabai or Anusuya and so many of them in the past, have taken to this form of worship because it was more suitable for them – they could emote much more easily than they could intellectualize things. They just used their emotions to reach their Ultimate nature. Using emotion and reaching the Ultimate nature is what is called bhakti yoga. In every culture, there are different forms of worship. Some people worship God as the master and themselves as the slaves. Sometimes they even take God as their servant or as a partner in everything that they do. Yet others worship him as a friend, as a lover, or as their own child like Balakrishna. Generally, you become the feminine and you hold him as the ultimate purusha – masculine. How you worship is not at all the point; the whole point is just how deeply you relate. These are the different attitudes, but whatever the attitude, the love affair is such that you are not expecting anything from the other side. Not even a response. You crave for it. But if there is no response, you are not going to be angry, you are not going to be disappointed – nothing. Your life is just to crave and make something else tremendously more important than yourself. That is the fundamental thing. In the whole path of bhakti, the important thing is just this, that something else is far more important than you. So Akka, Mirabai and others like them, their bhakti was in that form and they took this mode of worship where they worshipped God – whether Shiva or Krishna – as their husband. In India, when a woman comes to a certain age, marriage is almost like a must, and it anyway happens. They wanted to eliminate that dimension of being married once again to another man, so they chose the Lord himself as their husband so that they don’t need any other relationship in their lives. How a devotee relates to his object of devotion does not really matter because the purpose of the path of devotion is just dissolution. The only objective of a devotee is to dissolve into his object of devotion. Whichever way they could relate best, that is how they would do it. The reason why you asked this question in terms of reverence juxtaposed with being a lover or a husband is because the word “love” or “being a lover” is always understood as a physical aspect. That is why this question has come. How can you be physical with somebody and still be reverential? This has been the tragedy of humanity that lovers have not known how to be reverential to each other. In fact the very objective of love is to dissolve into someone else. If you look at love as an emotion, you can see that love is a vehicle to bring oneness. It is the longing to become one with the other which we are referring to as love. When it is taken to its peak, it is very natural to become reverential towards what you consider worthwhile being “one” with. For whatever sake, you are willing to dissolve yourself. It is natural to be reverential towards that. Otherwise how would you feel that it is worthwhile to dissolve into? If you think it is something you can use or something you can just relate to and be benefited by, there can be no love. Always, the object of love is to dissolve. So, whatever you consider is worthwhile to dissolve your own self into, you are bound to be reverential towards that; there is no other way to be. ~ Sadhguru
86: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
87:Causerie
. . . party on the stage of the Earl Carroll Theatre on
Feb. 23. At this party Joyce Hawley, a chorus-girl,
bathed in the nude in a bathtub filled with alleged
wine. New York Times.
What are the springs of sleep? What is the motion
Of dust in the lane that has an end in falling?
Heroes, heroes, you auguries of passion,
Where are the heroes with sloops and telescopes
Who got out of bed at four to vex the dawn?
Men for their last quietus scanned the earth,
Alert on the utmost foothill of the mountains;
They were the men who climbed the topmost screen
Of the world, if sleep but lay beyond it,
Sworn to the portage of our confirmed sensations,
Seeking our image in the farthest hills.
Now bearing a useless testimony of strife
Gathered in a rumor of light, we know our end
A packet of worm-seed, a garden of spent tissues.
I’ve done no rape, arson, incest, no murder,
Yet cannot sleep. The petty crimes of silence
(Wary pander to whom the truth's chief whore)
I have omitted; no fool can say my tongue
Reversed its fetish and made a cult of conscience.
This innermost disturbance is a babble,
It is a sign moved to my face as well
Where every tide of heart surges to speech
Until in that loquacity of visage
One speaks a countenance fitter for death than hell.
Always your features lean to one direction
And by that charted distance know your doom.
For death is 'morality touched with emotion,'
The syllable and full measure of affirmation;
Give life the innocent crutch of quiet fools.
Where is your house, in which room stands your bed?
What window discovers these insupportable dreams?
In a lean house spawned on baked limestone
Blood history is the murmur of grasshoppers
11
Eastward of the dawn. Have you a daughter,
Daughters are the seed of occupations,
Of asperities, such as wills, deeds, mortgages,
Duels, estates, statesmen, pioneers, embezzlers,
'Eminent Virginians,' reminiscences, bastards,
The bar-sinister hushed, effaced by the porcelain tub.
A daughter is the fruit of occupations;
Let her not read history lest knowledge
Of her fathers instruct her to be a petty bawd.
Vittoria was herself, the contemporary strumpet
A plain bitch.
For miracles are faint
And resurrection is our weakest clause of religion,
I have known men in my youth who foundered on
This point of doctrine: John Ransom, boasting hardy
Entelechies yet botched in the head, lacking grace;
Warren thirsty in Kentucky, his hair in the rain, asleep;
None so unbaptized as Edmund Wilson the unwearied,
That sly parody of the devil. They lacked doctrine;
They waited. I, who watched out the first crisis
With them, wait:
For the incredible image. Now
I am told that Purusha sits no more in our eyes.
Year after year the blood of Christ will sleep
In the holy tree, the branches sagged without bloom
Till the plant overflowing the stale vegetation
In May the creek swells with the anemone,
The Lord God wastes his substance towards the ocean.
In Christ we have lived, on the flood of Christ borne up,
Who now is a precipitate flood of silence,
We a drenched wreck off an imponderable shore:
A jagged cloud is our memory of shore
Whereon we figure hills below ultimate ranges.
You cannot plot the tendency of man,
Whither it leads is not mysterious
In the various grave; but whence the impulse
To lust for the apple of apples on Christ's tree,
To desire in the eye, to penetrate your sleep,
Perhaps to catch in unexpected leaves
The light incentive of your absolute suspicion?
Over the mountains, the last barrier, you'd spill
12
These relics of your sires in a pool of sleep,
The sun being drained.
We have learned to require
In the infirm concessions of memory
The privilege never to hear too much.
What is this conversation, now secular,
A speech not mine yet speaking for me in
The heaving jelly of my tribal air?
It rises in the throat, it climbs the tongue;
It perches there for secret tutelage
And gets it, of inscrutable instructionWhich is a puzzle like crepuscular light
That has no visible source but fills the trees
With equal foliage, as if the upper leaf
No less than the under were only imminent shade.
Manhood like a lawyer with his formulas
Sesames his youth for innocent acquittal.
The essential wreckage of your age is different,
The accident the same; the Annabella
Of proper incest, no longer incestuous:
In an age of abstract experience, fornication
Is self-expression, adjunct to Christian euphoria,
And whores become delinquents; delinquents, patients;
Patients, wards of society. Whores, by that rule,
Are precious.
Was it for this that Lucius
Became the ass of Thessaly? For this did Kyd
Unlock the lion of passion on the stage?
To litter a race of politic pimps? To glut
The Capitol with the progeny of thievesWhere now the antique courtesy of your myths
Goes in to sleep under a still shadow?
~ Allen Tate

IN CHAPTERS



  177 Integral Yoga
   14 Yoga
   8 Occultism
   6 Psychology
   4 Hinduism


  295 Sri Aurobindo
   35 Nolini Kanta Gupta
   17 The Mother
   16 A B Purani
   8 Swami Krishnananda
   7 Satprem
   7 Carl Jung
   6 Swami Vivekananda
   6 Sri Ramakrishna
   4 George Van Vrekhem
   3 Nirodbaran
   2 Sri Ramana Maharshi
   2 Patanjali
   2 Aleister Crowley


   57 Record of Yoga
   48 The Synthesis Of Yoga
   34 The Life Divine
   24 Essays On The Gita
   20 Essays In Philosophy And Yoga
   16 Evening Talks With Sri Aurobindo
   12 Letters On Yoga IV
   12 Letters On Yoga II
   10 Isha Upanishad
   9 The Secret Of The Veda
   9 The Gospel of Sri Ramakrishna
   9 Letters On Yoga I
   9 Collected Works of Nolini Kanta Gupta - Vol 01
   8 The Study and Practice of Yoga
   7 Letters On Yoga III
   7 Essays Divine And Human
   6 Collected Works of Nolini Kanta Gupta - Vol 05
   5 The Secret Doctrine
   5 The Mother With Letters On The Mother
   5 Collected Works of Nolini Kanta Gupta - Vol 04
   5 Collected Works of Nolini Kanta Gupta - Vol 03
   4 Vedic and Philological Studies
   4 Talks
   4 Raja-Yoga
   4 Questions And Answers 1954
   4 Preparing for the Miraculous
   4 Collected Works of Nolini Kanta Gupta - Vol 02
   3 Twelve Years With Sri Aurobindo
   3 The Archetypes and the Collective Unconscious
   3 Some Answers From The Mother
   3 Mysterium Coniunctionis
   3 Kena and Other Upanishads
   3 Hymns to the Mystic Fire
   2 The Human Cycle
   2 Questions And Answers 1956
   2 Patanjali Yoga Sutras
   2 Magick Without Tears
   2 Collected Works of Nolini Kanta Gupta - Vol 08
   2 Collected Works of Nolini Kanta Gupta - Vol 07
   2 Collected Works of Nolini Kanta Gupta - Vol 06
   2 Agenda Vol 08
   2 Agenda Vol 01


00.03 - Upanishadic Symbolism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
  
   Man has two aspects or natures; he dwells in two worlds. The first is the manifest world the world of the body, the life and the mind. The body has flowered into the mind through the life. The body gives the basis or the material, the life gives power and energy and the mind the directing knowledge. This triune world forms the humanity of man. But there is another aspect hidden behind this apparent nature, there is another world where man dwells in his submerged, larger and higher consciousness. To that his soul the Purusha in his heart only has access. It is the world where man's nature is transmuted into another triune realitySat, Chit and Ananda.
  
  --
  
   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
  
   The central secret of the transfigured consciousness lies, as we have already indicated, in the mystic rite or law of Sacrifice. It is the one basic, fundamental, universal Law that upholds and explains the cosmic movement, conformity to which brings to the thrice-bound human being release and freedom. Sacrifice consists essentially of two elements or processes: (i) The offering or self giving of the lower reality to the higher, and, as a consequence, an answering movement of (ii) the descent of the higher into the lower. The lower offered to the higher means the lower sublimated and integrated into the higher; and the descent of the higher into the lower means the incarnation of the former and the fulfilment of the latter. The Gita elaborates the same idea when it says that by Sacrifice men increase the gods and the gods increase men and by so increasing each other they attain the supreme Good. Nothing is, nothing is done, for its own sake, for an egocentric satisfaction; all, even movements relating to food and to sex should be dedicated to the Cosmic BeingVisva Purusha and that alone received which comes from Him.
  
  --
  
   In Yajnavalkya's enumeration, however, it is to be noted, first of all, that he stresses on the number three. The principle of triplicity is of very wide application: it permeates all fields of consciousness and is evidently based upon a fundamental fact of reality. It seems to embody a truth of synthesis and comprehension, points to the order and harmony that reigns in the cosmos, the spheric music. The metaphysical, that is to say, the original principles that constitute existence are the well-known triplets: (i) the superior: Sat, Chit, Ananda; and (ii) the inferior: Body, Life and Mindthis being a reflection or translation or concretisation of the former. We can see also here how the dual principle comes in, the twin godhead or the two gods to which Yajnavalkya refers. The same principle is found in the conception of Ardhanarishwara, Male and Female, Purusha-Prakriti. The Upanishad says 14 yet again that the One original Purusha was not pleased at being alone, so for a companion he created out of himself the original Female. The dual principle signifies creation, the manifesting activity of the Reality. But what is this one and a half to which Yajnavalkya refers? It simply means that the other created out of the one is not a wholly separate, independent entity: it is not an integer by itself, as in the Manichean system, but that it is a portion, a fraction of the One. And in the end, in the ultimate analysis, or rather synthesis, there is but one single undivided and indivisible unity. The thousands and hundreds, very often mentioned also in the Rig Veda, are not simply multiplications of the One, a graphic description of its many-sidedness; it indicates also the absolute fullness, the complete completeness (prasya pram) of the Reality. It includes and comprehends all and is a rounded totality, a full circle. The hundred-gated and the thousand-pillared cities of which the ancient Rishis chanted are formations and embodiments of consciousness human and divine, are realities whole and entire englobing all the layers and grades of consciousness.
  

0.01 - I - Sri Aurobindos personality, his outer retirement - outside contacts after 1910 - spiritual personalities: Vibhutis and Avatars - transformtion of human personality, #Evening Talks With Sri Aurobindo, #unset, #Kabbalah
  
   It is clear that Sri Aurobindo interpreted the traditional idea of the Vibhuti and the Avatar in terms of the evolutionary possibilities of man. But more directly he has worked out the idea of the 'gnostic individual' in his masterpiece The Life Divine. He says: "A supramental gnostic individual will be a spiritual Person, but not a personality in the sense of a pattern of being marked out by a settled combination of fixed qualities, a determined character; he cannot be that since he is a conscious expression of the universal and the transcendent." Describing the gnostic individual he says: "We feel ourselves in the presence of a light of consciousness, a potency, a sea of energy, can distinguish and describe its free waves of action and quality, but not fix itself; and yet there is an impression of personality, the presence of a powerful being, a strong, high or beautiful recognisable Someone, a Person, not a limited creature of Nature but a Self or Soul, a Purusha."[8]
  

0.04 - The Systems of Yoga, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  Its method is a direct commerce between the human Purusha in the individual body and the divine Purusha who dwells in every body and yet transcends all form and name.
  
  --
  
  Rajayoga takes a higher flight. It aims at the liberation and perfection not of the bodily, but of the mental being, the control of the emotional and sensational life, the mastery of the whole apparatus of thought and consciousness. It fixes its eyes on the citta, that stuff of mental consciousness in which all these activities arise, and it seeks, even as Hathayoga with its physical material, first to purify and to tranquillise. The normal state of man is a condition of trouble and disorder, a kingdom either at war with itself or badly governed; for the lord, the Purusha, is subjected to his ministers, the faculties, subjected even to his subjects, the instruments of sensation, emotion, action, enjoyment. Swarajya, self-rule, must be substituted for this subjection.
  

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
  
  --
   in the bliss of conscious self-existence, there is rest; when the
   Purusha 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, proceeding from 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
  --
  We see, then, what from the psychological point of view,
  - and Yoga is nothing but practical psychology, - is the conception of Nature from which we have to start. It is the selffulfilment of the Purusha through his Energy. But the movement of Nature is twofold, higher and lower, or, as we may choose to term it, divine and undivine. The distinction exists indeed for practical purposes only; for there is nothing that is not divine, and in a larger view it is as meaningless, verbally, as the distinction between natural and supernatural, for all things that are are natural. All things are in Nature and all things are in God.
  

0.08 - Letters to a Young Captain, #Some Answers From The Mother, #The Mother, #Integral Yoga
  Very often the word “Nature” is used as a synonym for
  Prakriti, the executive force of Purusha. But to answer your
  question more precisely, the context would be needed in order to

01.04 - Sri Aurobindos Gita, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
  
   Arrived so far, we now find, if we look back, a change in the whole perspective. Karma and even Karmayoga, which hitherto seemed to be the pivot of the Gita's teaching, retire somewhat into the background and present a diminished stature and value. The centre of gravity has shifted to the conception of the Divine Nature, to the Lord's own status, to the consciousness above the three Gunas, to absolute consecration of each limb of man's humanity to the Supreme Purusha for his descent and incarnation and play in and upon this human world.
  

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.
  

0.11 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  
  This is how I understand the Purusha:
  The Lord is the Supreme Purusha, the Purushottama.
  The Atman is the universal Purusha.
  The Jivatman is the individual Purusha, and the
  physical Purusha, the vital Purusha, the mental Purusha
  and the secret Purusha in the heart are projections of it.
  The soul is the Purusha that enters into the evolution.
  Is my understanding correct?

02.01 - The World War, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
  
   Those that have stood against this Dark Force and its over-shadowing menaceeven though perhaps not wholly by choice or free-will, but mostly compelled by circumstancesyet, because of the stand they have taken, now bear the fate of the world on their shoulders, carry the whole future of humanity in their march. It is of course agreed that to have stood against the Asura does not mean that one has become sura, divine or godlike; but to be able to remain human, human instruments of the Divine, however frail, is sufficient for the purpose, that ensures safety from the great calamity. The rule of life of the Asura implies the end of progress, the arrest of all evolution; it means even a reversal for man. The Asura is a fixed type of being. He does not change, his is a hardened mould, a settled immutable form of a particular consciousness, a definite pattern of qualities and activitiesgunakarma. Asura-nature means a fundamental ego-centricism, violent and concentrated self-will. Change is possible for the human being; he can go downward, but he can move upward too, if he chooses. In the Puranas a distinction has been made between the domain of enjoyment and the domain of action. Man is the domain of action par excellence; by him and through him evolve new and fresh lines of activity and impulsion. The domain of enjoyment, on the other hand, is where we reap the fruits of our past Karma; it is the result of an accumulated drive of all that we have done, of all the movements we have initiated and carried out. It is a status of being where there is only enjoyment, not of becoming where there can be development and new creation. It is a condition of gestation, as it were; there is no new Karma, no initiative or change in the stuff of the consciousness. The Asuras are bhogamaya Purusha, beings of enjoyment; their domain is a cumulus of enjoyings. They cannot strike out a fresh line of activity, put forth a new mode of energy that can work out a growth or transformation of nature. Their consciousness is an immutable entity. The Asuras do not mend, they can only end. Man can certainly acquire or imbibe Asuric force or Asura-like qualities and impulsions; externally he can often act very much like the Asura; and yet there is a difference. Along with the dross that soils and obscures human nature, there is something more, a clarity that opens to a higher light, an inner core of noble metal which does not submit to any inferior influence. There is this something More in man which always inspires and enables him to break away from the Asuric nature. Moreover, though there may be an outer resemblance between the Asuric qualities of man and the Asuric qualities of the Asura, there is an intrinsic different, a difference in tone and temper, in rhythm and vibration, proceeding as they do, from different sources. However cruel, hard, selfish, egocentric man may be, he knows, he admitsat times, if hot always, at heart, if not openly, subconsciously, if not wholly consciously that such is not the ideal way, that these qualities are not qualifications, they are unworthy elements and have to be discarded. But the Asura is ruthless, because he regards ruthlessness as the right thing, as the perfect thing, it is an integral part of his swabhava and swadharma, his law of being and his highest good. Violence is the ornament of his character.
  

02.02 - Lines of the Descent of Consciousness, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
  
   The formulation or revelation of the Psyche marks another line of what we have been describing as the Descent of Consciousness. The phenomenon of individualisation has at its back the phenomenon of the growth of the Psyche. It is originally a spark or nucleus of consciousness thrown into Matter that starts growing and organising itself behind the veil, in and through the movements and activities of the apparent vehicle consisting of the triple nexus of Body (Matter) and Life and Mind. The extreme root of the psychic growth extends perhaps right into the body, consciousness of Matter, but its real physical basis and tenement is found only with the growth and formation of the physical heart. And yet the psychic individuality behind the animal organisation is very rudimentary. All that can be said is that it is there, in potentia, it exists, it is simple being: it has not started becoming. This is man's speciality: in him the psychic begins to be dynamic; to be organised and to organise, it is a psychic personality that he possesses. Now this flowering of the psychic personality is due to an especial Descent, the descent of a Person from another level of consciousness. That Person (or Superperson) is the jvatman, the Individual Self, the central being of each individual formation. The Jivas are centres of multiplicity thrown up in the bosom of the infinite Consciousness: it is the supreme Consciousness eddying in unit formations to serve as the basis for the play of manifestation. They are not within the frame of manifestation (as the typal formations in the Supermind are), they are above or beyond or beside it and stand there eternally and invariably in and as part and parcel of the one supreme RealitySachchidananda. But the Jivatman from its own status casts its projection, representation, delegated formulationemanation, in the phraseology of the neo-Platonistsinto the manifestation of the triple complex of mind, life and body, that is to say, into the human vehicle, and thus stands behind as the psychic personality or the soul. This soul, we have seen, is a developing, organising focus of consciousness growing from below and comes to its own in the human being: or we can put it the other way, that is to say, when it comes to its own, then the human being appears. And it has come to its own precisely by a descent of its own self from above, in the same manner as with the other descents already described. Now, this coming to its own means that it begins henceforth to exercise its royal power, its natural and inherent divine right, viz, of consciously and directly controlling and organising its terrestrial kingdom which is the body and life and mind. The exercise of conscious directive will, supported and illumined by a self-consciousness, I that occurs with the advent of the Mind is a function of the I Purusha, the self-conscious being, in the Mind; but this self-conscious being has been able to come up, manifest itself and be active, because of pressure of the underlying psychic personality that has formed here.
  

02.06 - The Integral Yoga and Other Yogas, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  
  This is nothing new; it is stated in the Taittiriya Upanishad that there are five Purushas, the physical, the vital, the mental, the
  Truth Purusha (supramental) and the Bliss Purusha; it says that one has to draw the physical self up into the vital, the vital into the mental, the mental into the Truth Self, the Truth Self into the Bliss Self and so attain perfection. But in this Yoga we become aware not only of this taking up but of a pouring down of the powers of the higher Self, so that there comes in the possibility of a descent of the Supramental Self and nature to dominate and change our present nature and turn it from nature of Ignorance into nature of Truth-Knowledge (and through the supramental into nature of Ananda) - this is the third or supramental transformation. It does not always go in this order, for with many the spiritual descent begins first in an imperfect way before the psychic is in front and in charge, but the psychic development has to be attained before a perfect and unhampered spiritual descent can take place, and the last or supramental change is impossible so long as the two first have not become full and complete. That's the whole matter, put as briefly as possible.
  

03.04 - Towardsa New Ideology, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
  
   We have to recognise that man, in his individual as well as in his collective being, is a complex entity, not something simple and one -dimensional. The healthy growth of himself and his society means a simultaneous development on many lines, all moving together in concord and harmony. And this movement of all-harmony can be found only when the movements are initiated from the very source of harmony which is the soul Certain soul-principles that seek expression in life today thatare necessary to the age or to the coming age, have to be recognised and each given a field and a scope. That should be the basis of social groupings. And a composite variety of grouping with strands and strata, each expressing a particular mode of being of the one group-soulwhich in its turn is an aspect of the Vishva Purusha in his playis the ideal pattern of social organisation. What exactly the lines of grouping would be need not and perhaps cannot be settled now; a certain preliminary growth and change of consciousness in man is necessary before anything definite and precise can be foreseen as to the form and schema that consciousness will manifest and layout.
  

03.05 - Some Conceptions and Misconceptions, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
  
   A question is asked, where, at what stage or level of Involution does the principle of exclusive concentration (the principle of Ignorance) come in? If, as Sri Aurobindo says, it comes subsequently at a later stage, where was it then before? Was it not in the Absolute Reality itself? There can be nothing that is not inherent in the Absolute Reality. We all know, nothing comes out of nothing. Then, if it is in the original Reality already, why should it come out at a later stage and not be active from the very beginning? This standpoint seems to have been anticipated by some schools (Visishtadwaita Vedanta, for example) who describe in consequence the Reality (Brahman) as consisting, when viewed as a totality, of both Knowledge and Ignorancecit-acit; the Ignorance is a sort of peripheral reality not touching or affecting the Knowledge, but connected with or depending upon the nuclear reality, something like the physical body coexisting with and depending on the soul or self. One can also remember in this connection the Purusha-Prakriti relation in Sankhya. Such a standpoint, I suppose, is the precursor or philosophical background of what is well known as the Manichean principle.
  

03.09 - Buddhism and Hinduism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
  
   And yet Mayavada even while it reigned supreme, was never the be-all and end-all of the inner Indian spirit. Always there was along with it the other strain; in the background, driven underground its presence is felt persistently. The Shunyam, the Asat, the Akshara Brahman could never totally obliterate the Sat Purusha, the Purushottama or the Mahashakti. The Line of the Everlasting Yes was kept living and vibrant in the Tantric discipline, for example, although at times it also suffered a change under the compelling impact of the Great Negation.
  

04.01 - The March of Civilisation, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
  
   Turning to India we find a fuller and completerif not a globalpicture of the whole movement. India, we may say, is the spiritual world itself: and she epitomised the curve of human progress in a clearer and more significant manner. Indian history, not its political but its cultural and spiritual history, divides itself naturally into great movements with corresponding epochs each dwelling upon and dealing with one domain in the hierarchy of man's consciousness. The stages and epochs are well known: they are(l) Vedic, (2) Upanishadic, (3) Darshanasroughly from Buddha to Shankara, (4) Puranic, (5) Bhagavataor the Age of Bhakti, and finally (6) the Tantric. The last does not mean that it is the latest revelation, the nearest to us in time, but that it represents a kind of complementary movement, it was there all along, for long at least, and in which the others find their fruition and consummation. We shall explain presently. The force of consciousness that came and moved and moulded the first and the earliest epoch was Revelation. It was a power of direct vision and occult will and cosmic perception. Its physical seat is somewhere behind and or just beyond the crown of the head: the peak of man's manifest being that received the first touch of Surya Savitri (the supreme Creative Consciousness) to whom it bowed down uttering the invocation mantra of Gayatri. The Ray then entered the head at the crown and illumined it: the force of consciousness that ruled there is Intuition, the immediate perception of truth and reality, the cosmic consciousness gathered and concentrated at that peak. That is Upanishadic knowledge. If the source and foundation of the Vedic initiation was occult vision, the Upanishad meant a pure and direct Ideation. The next stage in the coming down or propagation of the Light was when it reached further down into the brain and the philosophical outlook grew with rational understanding and discursive argumentation as the channel for expression, the power to be cultivated and the limb to be developed. The Age of the Darshanas or Systems of Philosophy started with the Buddha and continued till it reached its peak in Shankaracharya. The age sought to give a bright and strong mental, even an intellectual body to the spiritual light, the consciousness of the highest truth and reality. In the Puranic Age the vital being was touched by the light of the spirit and principally on the highest, the mental level of that domain. It meant the advent of the element of feeling and emotiveness and imagination into the play of the Light, the beginning of their reclamation. This was rendered more concrete and more vibrant and intense in the next stage of the movement. The whole emotional being was taken up into the travailing crucible of consciousness. We may name it also as the age of the Bhagavatas, god-lovers, Bhaktas. It reached its climax in Chaitanya whose physical passion for God denoted that the lower ranges of the vital being (its physical foundations) were now stirred in man to awake and to receive the Light. Finally remains the physical, the most material to be worked upon and made conscious and illumined. That was the task of the Tantras. Viewed in that light one can easily understand why especial stress was laid in that system upon the esoteric discipline of the five m's (pancha makra),all preoccupied with the handling and harnessing of the grossest physical instincts and the most material instruments. The Tantric discipline bases itself upon Nature Power coiled up in Matter: the release of that all-conquering force through a purification and opening into the consciousness of the Divine Mother, the transcendent creatrix of the universe. The dynamic materialising aspect of consciousness was what inspired the Tantras: the others forming the Vedantic line, on the whole, were based on the primacy of the static being, the Purusha, aloof and withdrawing.
  

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.
  

05.05 - Man the Prototype, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
  
   The conception of the Purusha at the origin of things, as the very source of things, so familiar to the Indian tradition, gives this high primacy to the human figure. We know also of the cosmic godhead cast in man's mouldalthough with multiple heads and feetvisioned and hymned by sages and seers. The gods themselves seem to possess a human frame. The Upanishads say that once upon a time the gods looked about for a proper body to dwell in, they were disappointed with all others; it is only when the human form was presented that they exclaimed, This is indeed a perfect form, a perfect form indeed. All that indicates the feeling and perception that there is something eternal and transcendent in the human body-frame.
   ***

05.07 - The Observer and the Observed, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
  
   In any case, at the end of all our peregrinations we seem to circle back to our original Cartesian-cum-Berkeleyean position; we discover that it is not easy to extricate the observed from the observer: the observer is so deep set in the observed, part and parcel of it that there are scientists who consider their whole scientific scheme of the world as only a mental set-up, we may replace it very soon by another scheme equally cogent, subjective all the same. The subject has entered into all objects and any definition of the object must necessarily depend upon the particular poise of the subject. That is the cosmic immanence of the Purusha spoken of in the Upanishads the one Purusha become many and installed in the heart of each and, every object. There is indeed a status of the Subject in which the subject and the object are gathered into or form one reality. The observer and the observed are the two ends, the polarisation of a single entity: and all are reals at that level. But the scientific observer is only the mental Purusha and in his observation the absolute objectivisation is not possible. The Einsteinian equations that purport to rule out all local view-points can hardly be said to have transcended the co-ordinates of the subject. That is possible only to the consciousness of the cosmic Purusha.
  
  --
  
   In the other case the world exists here below in its own reality, outside all apprehending subject; even the universal subject is in a sense part of it, immanent in itit embraces the subject in its comprehending consciousness and posits it as part of itself or a function of its apprehension. The many Purushas (conscious beings or subjects) are imbedded in the universal Nature, say the Sankhyas. Kali, Divine Nature, is the manifest Omnipresent, omniscient, omnipotent reality holding within her the transcendent divine Purusha who supports, sanctions and inspires secretly, yet is dependent on the Mahashakti and without her is nothing, unyam. That is how the Tantriks put it. We may mention here, among European philosophers, the rather interesting conclusion of Leibnitz (to which Russell draws our attention): space is subjective to the view of each monad (subject unit) separately, it is objective when it consists of the assemblage of the view-points of all the monads.
  

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. .
  

05.15 - Sartrian Freedom, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
  
   The poise of the ego, the consciousness of the psycho-vital Purusha as envisaged and experienced by Sartre leads to many other not less catastrophic conclusions. Here is something more on Freedom which seems to be almost the corner-stone of his system:
  
   "Freedom is not abeing: it is thebeing of man, that is to say, his not-being". A very cryptic mantra. Let us try to unveil the Shekinah. "Being" means "being" i.e. existing, something persisting, continuing in the same condition, something fixed, a status. Freedom is not a thingof that kind, it is movement: even so, it is not a continuous movement. According to Bergson, the true, the ultimate reality is a continuity of urge (lan vital); according to Sartre, however, in line with the trend of modern scientific knowledge, the reality is an assemblage of discrete units of energy, packets or quanta. So freedom is an urge, a spurt (jaillissement):it acts in a disconnected fashion and it is absolute and unconditional. It is veritably the wind that bloweth where it listeth. It has no purpose, no direction, no relation: for all those attri butes or definitions would annul its absoluteness. It does not stop or halt or dwell upon, it bursts forth and passes. It does not exist, that is stay: therefore it is non-being. Man's being then consist of a conglomeration (ensemble)of such freedoms. And that is the whole reality ofman, his very essence. We have said that a heavy sense of responsibility hangs upon the .free Purusha: but it appears the Sartrian Purusha is a divided personality. In spite of the sense of responsibility (or because of it?) he acts irresponsibly; for, acting otherwise would not be freedom. So then this essence, the self-consciousness, self-existence, presence in oneself is not a status, a fixed standing entity: it is not a point, even if geometrical; it is, Sartre describes, the jet from one point to another, for, real point there is none: so it is the emptiness behind all concrete realities that is the true reality, asat brahman, unyamto Sartre that is freedom, freedom absolute and ultimate.
  

05.19 - Lone to the Lone, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
  
   Some mystics and philosophers recently come into vogue (inspired or encouraged by the Christian or the Buddhist way of Realisation) have emphasised this outlook. But it has also been counterbalanced by another way of spiritual growth and fulfilment: we may call it the modern way, for it has been a pronounced characteristic of the modern consciousness. We referred in our previous essay to the Existentialist who has attracted so much attention in these days, the linchpin of whose philosophy is the value of the individual person, especially the individual personal in relation to each other. Kierkegaard, the Danish mystic, from whom this school is supposed to originate, speaks of the Absolute as the Single One that excludes and annuls all "others", the crowd. He lays especial emphasis upon complete solitariness and total renunciation as the very condition, sine qua non, of the soul's spiritual journey and yet characterises the singlenessof the one in terms that make of it an essential whole, an integer. Man must isolate himself from his phenomenal being, certainlyas the neti netiformula enjoins but also he must first find or become his real self, realise his true individuality before he can reach God, the Divine Self, identify himself with the Transcendent. It is only a freely and truly formed individual being that can give itself to the Divine or become one with it. This true individuality is indeed a solitary being away and apart from the crowd of personalities that surround itit has been called by the Indian mystics, the Purusha in the heart, no bigger than the thumb, the Dwarf Godhead (Vmana).
  
   When one is a member of the crowd, he has no personality or individuality, he is an amorphous mass, moving helplessly in the current of life, driven by Nature-force as it pleases her: spiritual life begins by withdrawing oneself from this flow of Ignorance and building up or taking cognisance of one's true person and being. When one possesses oneself integrally, is settled in the armature of one's spirit self, he has most naturally turned away from the inferior personalities of his own being and the comradeship also of people in bondage and ignorance. But then one need not stop at this purely negative poise: one can move up and arrive at a positive status, a new revaluation and reaffirmation. For when the divine selfhood is attained, one is no longer sole or solitary. Indeed, the solitariness or loneliness that is attri buted to the spiritual status is a human way of viewing the experience: that is the impression left on the normal mind consciousness when the Purusha soars out of it, upwards from the life of the world to the life of the Spirit. But the soul, the true spiritual being in the individual, is not and cannot be an isolated entity; the nature of the spiritual consciousness is first transcendence, no doubt, transcendence of the merely temporal and ephemeral, but it is also universalisation, that is to say, the cosmic realisation that has its classic expression in the famous mantra of the Gita, he who sees himself in other selves and other selves in his own self. In that status "own" and "other" are not distinct or contrary things, but aspects of the one and the same reality, different stresses in one rhythm.
  

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.
  

06.04 - The Conscious Being, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
  
   The mind, however, has a central consciousness which may be called the Witness Mind, the Purusha in the mind. It stands apart and observes whatever is happening in the mind and in other parts as well; it is in fact the observer of the whole dhra. The other parts are the vital and the physical. The vital too has its own central consciousness, its witness Purusha, which observes all the vital movements and also through its own angle the other parts. Likewise the physical has a Purusha and it too observes through its own consciousness. The mental Purusha says, I see I am thinking, reasoning, etc.; the vital Purusha says, I see I am angry, violent or enjoying, energising, etc.; the physical Purusha says, I see I am acting, walking, running, etc. Now each of these three Purushas, in an ordinary person, stands separately, each is conscious in its own way; they are not clearly conscious of each other; they intermix, but not happily, they are more often than not at cross purposes. Very rarely are they unified and harmonised or bound together as a team for serving a common purpose, a single aim. That union and harmonisation can be done only through the supreme Purusha, the Divine Witness who is the true conscious Being, the one Purusha behind or above all the others, whose light first of all centralises in the psychic being and then through it is canalised into its delegates or emanations on the lower levels, the mind, the vital and the physical.
  

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.
  
   Purusha is the Brahman, the Conscious Being, the One Absolute Pure Reality.
  
   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 whole bifurcation between Tantra and Vedanta hinges upon one point. The Vedanta overlooked one term of the Truth and missed thereby a whole world of experience and reality. The central term of Vedanta is taken as Consciousness, Consciousness pure and simple. It omitted the fact that Consciousness is also Energy. That Chit is Tapas is the central principle in Tantra. The exclusive stress on Chit, Pure Consciousness, led to the realisation of the Pure Purusha as mere Witness, Observer, a passive consciousness. Subsequently it was also added that the Purusha is not merely a Witness, (sk), but the Upholder (bhart), even Enjoyer (bhokt) of the world and creation; finally it was added also that the Purusha may be a creator also (kart), but all this is somewhat outside the pale of orthodox Vedanta, Mayavada. Tantra equated Consciousness with Energy; for it Conscious Energy or Consciousness-Energy is the indivisible Mother-Reality.
  
  --
  
   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.
  

1.00 - Gospel, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  
  While practising the discipline of the Madhur Bhva, the male devotee often regards himself as a woman, in order to develop the most intense form of love for Sri Krishna, the only Purusha, or man, in the universe. This assumption of the attitude of the opposite sex has a deep psychological significance. It is a matter of common experience that an idea may be cultivated to such an intense degree that every idea alien to it is driven from the mind. This peculiarity of the mind may he utilised for the subjugation of the lower desires and the development of the spiritual nature. Now, the idea which is the basis of all desires and passions in a man is the conviction of his indissoluble association with a male body. If he can inoculate himself thoroughly with the idea that he is a woman, he can get rid of the desires peculiar to his male body. Again, the idea that he is a woman may in turn be made to give way to another higher idea, namely, that he is neither man nor woman, but the Impersonal Spirit. The Impersonal Spirit alone can enjoy real communion with the Impersonal God. Hence the highest realization of the Vaishnava draws close to the transcendental experience of the Vedantist.
  
  --
  
  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
  
  The Cosmic Purusha
  The Mother has told several times of a very old
  --
  sidering the four varnas brahmins, kshatriyas, vaishyas, and
  shudras he mentions the Purushasukta of the Vedas where
  the four orders are described as having sprung from the
  --
  expressed a divine reality. Human society was for them an
  attempt to express in life the cosmic Purusha. ... Man and
  The references to the works of Sri Aurobindo follow the online edition by the
  --
  man individual and in the human society that we find the
  cosmic Purusha or the divine archetype mirrored.
  As the idea of a universal archetype is common to the
  --
  But what interests us more specifically is the Primordial
  Human, the cosmic Purusha, of which all humans are the
  image. What have the hermetic writings to say about this?
  --
  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
  --
  man was none other than the archetypal man perceived
  by the Mother, or the cosmic Purusha mentioned by Sri
  Aurobindo. As the light not darkened by matter but at its
  --
  the great traditional systems, the Chaldean.
  What Sri Aurobindo called the cosmic Purusha is
  also an important element in the great occult system of the
  --
  great wisdom traditions under various names such as the
  Cosmic Purusha, Protanthropos, Adamas or Adam Kad-
  mon, and the Primordial Man (Supermind is Superman).
  --
  in all its aspects, big and small, pleasant and painful. For
  such is how the Cosmic Purusha has made us, and such is
  how It has made the world in which our souls have chosen22
  --
  23
  Addendum on the Cosmic Purusha
  In a famous hymn of the Rig-Veda (X.90), the ultimate
  creative singularity is envisioned as a macranthropos or
  giant man, called Purusha. This primordial superbeing is
  described as having a thousand heads, a thousand eyes, a
  thousand feet. The Purusha pervades the world and tran-
  scends it by ten fingers. Only one quarter of the macran-
  --
  quarters are said to be immortal in the heavenly domain.
  Through the Purushas self-sacrifice the world was
  created. His mind is said to have been given to the Moon;
  --
  thought to have been preordained by his self-sacrifice,
  since the Purushas mouth gave rise to the brahmin estate;
  his arms to the warrior estate; his thighs to the people at
  --
  was to know the great mystery of existence, which is the
  mystery of the Purusha.
  Georg Feuerstein, Subhash Kak and David Frawley:

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IN WEBGEN [10000/34]

https://religion.wikia.org/wiki/Category:Purusharthas
https://religion.wikia.org/wiki/Purusha
Kheper - purusha-prakriti -- 9
http://malankazlev.com/kheper/topics/Aurobindo/Purushas.html -- 0
http://malankazlev.com/kheper/topics/person-purusha/divine.html -- 0
Kheper - higher_self -- 43
Kheper - purusha index -- 27
Kheper - soul -- 31
Kheper - states_of_consciousness -- 36
https://esotericotherworlds.blogspot.com/2013/07/psychic-being-chaitya-purusha.html
wiki.auroville - Purusha
Wikipedia - En Purushan Kuzhandhai Maadhiri -- 2001 film by S. P. Rajkumar
Wikipedia - Purushanai Kaikkulla Pottukkanum -- 1994 film by Balanna
Wikipedia - Purushartham -- 1986 film
Wikipedia - Purushartha Siddhyupaya
Wikipedia - Purusharthas
Wikipedia - Purushartha
Wikipedia - Purusha Sukta
Wikipedia - Purusha sukta
Wikipedia - Purusha
Wikipedia - Sundara Purushan (1996 film) -- 1996 film by Sabapathy Dekshinamurthy
Wikipedia - Sundara Purushan (2001 film) -- 2001 film by Jose Thomas
Wikipedia - Yugapurushan -- 2010 film by R. Sukumaran
Ayudhapurusha
En Purushan Kuzhandhai Maadhiri
Kathapurushan
Kimpurusha Kingdom
Purusha
Purushanai Kaikkulla Pottukkanum
Purushanda
Purushartham
Purusha Sukta
Sundara Purushan
Tatpurusha


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