classes ::: Sri Aurobindo, Integral Yoga, Integral Yoga (books), God, book, cwsa, favorite,
children :::
branches :::

bookmarks: Instances - Definitions - Quotes - Chapters - Wordnet - Webgen


object:The Life Divine
object:TLD

CONTENTS


BOOK ONE - OMNIPRESENT REALITY AND THE UNIVERSE
1.01 - The Human Aspiration
1.02 - The Two Negations 1 - The Materialist Denial
1.03 - The Two Negations 2 - The Refusal of the Ascetic
1.04 - Reality Omnipresent
1.05 - The Destiny of the Individual
1.06 - Man in the Universe
1.07 - The Ego and the Dualities
1.08 - The Methods of Vedantic Knowledge
1.09 - The Pure Existent
1.10 - Conscious Force
1.11 - Delight of Existence - The Problem
1.12 - Delight of Existence - The Solution
1.13 - The Divine Maya
1.14 - The Supermind as Creator
1.15 - The Supreme Truth-Consciousness
1.16 - The Triple Status of Supermind
1.17 - The Divine Soul
1.18 - Mind and Supermind
1.19 - Life
1.20 - Death, Desire and Incapacity
1.21 - The Ascent of Life
1.22 - The Problem of Life
1.23 - The Double Soul in Man
1.24 - Matter
1.25 - The Knot of Matter
1.26 - The Ascending Series of Substance
1.27 - The Sevenfold Chord of Being
1.28 - Supermind, Mind and the Overmind Maya

BOOK TWO - THE KNOWLEDGE AND THE IGNORANCE - THE SPIRITUAL EVOLUTION
Part I - The Infinite Consciousness and the Ignorance

2.01 - Indeterminates, Cosmic Determinations and the Indeterminable
2.02 - Brahman, Purusha, Ishwara - Maya, Prakriti, Shakti
2.03 - The Eternal and the Individual
2.04 - The Divine and the Undivine
2.05 - The Cosmic Illusion; Mind, Dream and Hallucination
2.06 - Reality and the Cosmic Illusion
2.07 - The Knowledge and the Ignorance
2.08 - Memory, Self-Consciousness and the Ignorance
2.09 - Memory, Ego and Self-Experience
2.10 - Knowledge by Identity and Separative Knowledge
2.11 - The Boundaries of the Ignorance
2.12 - The Origin of the Ignorance
2.13 - Exclusive Concentration of Consciousness-Force and the Ignorance
2.14 - The Origin and Remedy of Falsehood, Error, Wrong and Evil

Part II - The Knowledge and the Spiritual Evolution
2.15 - Reality and the Integral Knowledge
2.16 - The Integral Knowledge and the Aim of Life; Four Theories of Existence
2.17 - The Progress to Knowledge - God, Man and Nature
2.18 - The Evolutionary Process - Ascent and Integration
2.19 - Out of the Sevenfold Ignorance towards the Sevenfold Knowledge
2.20 - The Philosophy of Rebirth
2.21 - The Order of the Worlds
2.22 - Rebirth and Other Worlds; Karma, the Soul and Immortality
2.23 - Man and the Evolution
2.24 - The Evolution of the Spiritual Man
2.25 - The Triple Transformation
2.26 - The Ascent towards Supermind
2.27 - The Gnostic Being
2.28 - The Divine Life



first paragraph ::: The earliest preoccupation of man in his awakened thoughts and, as it seems, his inevitable and ultimate preoccupation, - for it survives the longest periods of scepticism and returns after every banishment, - is also the highest which his thought can envisage. It manifests itself in the divination of Godhead, the impulse towards perfection, the search after pure Truth and unmixed Bliss, the sense of a secret immortality. The ancient dawns of human knowledge have left us their witness to this constant aspiration; today we see a humanity satiated but not satisfied by victorious analysis of the externalities of Nature preparing to return to its primeval longings. The earliest formula of Wisdom promises to be its last, - God, Light, Freedom, Immortality.

dharmapedia description ::: The Life Divine is Sri Aurobindo's major philosophical opus. It combines a synthesis of western thought and eastern spirituality with Sri Aurobindo's own original insights, covering topics such as the nature of the Divine (the Absolute, Brahman), how the creation came about, the evolution of consciousness and the cosmos, the spiritual path, and human evolutionary-spiritual destiny

description ::: Sri Aurobindo's principal philosophic work, a theory of spiritual evolution culminating in the transformation of man from a mental into a supramental being and the advent of a divine life upon earth.
   In my explanation of the universe I have put forward this cardinal fact of spiritual evolution as the meaning of our existence here, Sri Aurobindo wrote to a disciple. Behind the appearances of the universe, he explained, there is the Reality of a Being and Consciousness, a Self of all things, one and eternal... This One Being and Consciousness is involved here in Matter. Evolution is the method by which it liberates itself.

Which of Sri Aurobindo's books should I start with?
The Life Divine.
My blessings. - TM, OE


--- FOOTER
see also ::: Hutch TLD Summary, dharmapedia TLD Summary
author class:Sri Aurobindo
subject class:Integral Yoga
subject class:Integral Yoga (books)
subject:Integral Yoga
class:God
class:book
class:cwsa
class:favorite
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see also ::: dharmapedia_TLD_Summary, Hutch_TLD_Summary

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now begins generated list of local instances, definitions, quotes, instances in chapters, wordnet info if available and instances among weblinks


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

TOPICS
First_Pass_of_The_Life_Divine
if_you_can_grasp_The_Life_Divine...
One_who_loves_God_finds_the_object_of_his_love_everywhere.
The_Life_Divine_(toc)
SEE ALSO

dharmapedia_TLD_Summary
Hutch_TLD_Summary

AUTH

BOOKS
books_(by_alpha)
Essays_In_Philosophy_And_Yoga
Isha_Upanishad
Life_without_Death
My_Burning_Heart
old_bookshelf
Questions_And_Answers_1957-1958
the_Book
The_Life_Divine

IN CHAPTERS TITLE
1957-11-27_-_Sri_Aurobindos_method_in_The_Life_Divine_-_Individual_and_cosmic_evolution
1957-12-04_-_The_method_of_The_Life_Divine_-_Problem_of_emergence_of_a_new_species
5.04_-_Supermind_and_the_Life_Divine

IN CHAPTERS CLASSNAME
1.01_-_The_Human_Aspiration
1.02_-_The_Two_Negations_1_-_The_Materialist_Denial
1.03_-_The_Two_Negations_2_-_The_Refusal_of_the_Ascetic
1.04_-_Reality_Omnipresent
1.05_-_The_Destiny_of_the_Individual
1.06_-_Man_in_the_Universe
1.07_-_The_Ego_and_the_Dualities
1.08_-_The_Methods_of_Vedantic_Knowledge
1.09_-_The_Pure_Existent
1.10_-_Conscious_Force
1.11_-_Delight_of_Existence_-_The_Problem
1.12_-_Delight_of_Existence_-_The_Solution
1.13_-_The_Divine_Maya
1.14_-_The_Supermind_as_Creator
1.15_-_The_Supreme_Truth-Consciousness
1.16_-_The_Triple_Status_of_Supermind
1.17_-_The_Divine_Soul
1.18_-_Mind_and_Supermind
1.19_-_Life
1.20_-_Death,_Desire_and_Incapacity
1.21_-_The_Ascent_of_Life
1.22_-_The_Problem_of_Life
1.23_-_The_Double_Soul_in_Man
1.24_-_Matter
1.25_-_The_Knot_of_Matter
1.26_-_The_Ascending_Series_of_Substance
1.27_-_The_Sevenfold_Chord_of_Being
1.28_-_Supermind,_Mind_and_the_Overmind_Maya
2.01_-_Indeterminates,_Cosmic_Determinations_and_the_Indeterminable
2.02_-_Brahman,_Purusha,_Ishwara_-_Maya,_Prakriti,_Shakti
2.03_-_The_Eternal_and_the_Individual
2.04_-_The_Divine_and_the_Undivine
2.05_-_The_Cosmic_Illusion;_Mind,_Dream_and_Hallucination
2.06_-_Reality_and_the_Cosmic_Illusion
2.07_-_The_Knowledge_and_the_Ignorance
2.08_-_Memory,_Self-Consciousness_and_the_Ignorance
2.09_-_Memory,_Ego_and_Self-Experience
2.10_-_Knowledge_by_Identity_and_Separative_Knowledge
2.11_-_The_Boundaries_of_the_Ignorance
2.12_-_The_Origin_of_the_Ignorance
2.13_-_Exclusive_Concentration_of_Consciousness-Force_and_the_Ignorance
2.14_-_The_Origin_and_Remedy_of_Falsehood,_Error,_Wrong_and_Evil
2.15_-_Reality_and_the_Integral_Knowledge
2.16_-_The_Integral_Knowledge_and_the_Aim_of_Life;_Four_Theories_of_Existence
2.17_-_The_Progress_to_Knowledge_-_God,_Man_and_Nature
2.18_-_The_Evolutionary_Process_-_Ascent_and_Integration
2.19_-_Out_of_the_Sevenfold_Ignorance_towards_the_Sevenfold_Knowledge
2.20_-_The_Philosophy_of_Rebirth
2.21_-_The_Order_of_the_Worlds
2.22_-_Rebirth_and_Other_Worlds;_Karma,_the_Soul_and_Immortality
2.23_-_Man_and_the_Evolution
2.24_-_The_Evolution_of_the_Spiritual_Man
2.25_-_The_Triple_Transformation
2.26_-_The_Ascent_towards_Supermind
2.27_-_The_Gnostic_Being
2.28_-_The_Divine_Life

IN CHAPTERS TEXT
0.01_-_I_-_Sri_Aurobindos_personality,_his_outer_retirement_-_outside_contacts_after_1910_-_spiritual_personalities-_Vibhutis_and_Avatars_-__transformtion_of_human_personality
0.03_-_III_-_The_Evening_Sittings
0.05_-_The_Synthesis_of_the_Systems
0.06_-_Letters_to_a_Young_Sadhak
0.08_-_Letters_to_a_Young_Captain
0.09_-_Letters_to_a_Young_Teacher
01.01_-_Sri_Aurobindo_-_The_Age_of_Sri_Aurobindo
01.09_-_William_Blake:_The_Marriage_of_Heaven_and_Hell
0_1954-08-25_-_what_is_this_personality?_and_when_will_she_come?
0_1957-07-03
0_1957-10-08
0_1961-06-06
0_1963-07-24
0_1965-07-31
0_1965-09-08
0_1967-06-24
0_1967-10-25
0_1968-07-06
0_1968-12-25
0_1971-10-06
0_1971-10-27
0_1971-12-11
03.02_-_The_Philosopher_as_an_Artist_and_Philosophy_as_an_Art
03.02_-_Yogic_Initiation_and_Aptitude
03.06_-_Here_or_Otherwhere
04.06_-_To_Be_or_Not_to_Be
05.32_-_Yoga_as_Pragmatic_Power
06.02_-_The_Way_of_Fate_and_the_Problem_of_Pain
10.04_-_The_Dream_Twilight_of_the_Earthly_Real
1.00_-_INTRODUCTION
1.01_-_Adam_Kadmon_and_the_Evolution
1.01_-_Meeting_the_Master_-_Authors_first_meeting,_December_1918
1.01_-_The_Human_Aspiration
10.24_-_Savitri
1.02_-_The_Development_of_Sri_Aurobindos_Thought
1.02_-_The_Recovery
1.02_-_The_Two_Negations_1_-_The_Materialist_Denial
10.36_-_Cling_to_Truth
1.03_-_Preparing_for_the_Miraculous
1.03_-_The_Two_Negations_2_-_The_Refusal_of_the_Ascetic
1.04_-_Reality_Omnipresent
1.04_-_What_Arjuna_Saw_-_the_Dark_Side_of_the_Force
1.05_-_2010_and_1956_-_Doomsday?
1.05_-_The_Destiny_of_the_Individual
1.06_-_Being_Human_and_the_Copernican_Principle
1.06_-_Man_in_the_Universe
1.06_-_Quieting_the_Vital
1.07_-_Bridge_across_the_Afterlife
1.07_-_Savitri
1.07_-_The_Ego_and_the_Dualities
1.08_-_Independence_from_the_Physical
1.08_-_Sri_Aurobindos_Descent_into_Death
1.08_-_The_Methods_of_Vedantic_Knowledge
1.09_-_Sleep_and_Death
1.09_-_Sri_Aurobindo_and_the_Big_Bang
1.09_-_The_Pure_Existent
11.01_-_The_Eternal_Day__The_Souls_Choice_and_the_Supreme_Consummation
1.10_-_Conscious_Force
1.10_-_Theodicy_-_Nature_Makes_No_Mistakes
11.15_-_Sri_Aurobindo
1.11_-_Delight_of_Existence_-_The_Problem
1.11_-_Oneness
1.11_-_The_Kalki_Avatar
1.12_-_Delight_of_Existence_-_The_Solution
1.12_-_The_Superconscient
1.13_-_The_Divine_Maya
1.13_-_Under_the_Auspices_of_the_Gods
1.14_-_The_Secret
1.14_-_The_Supermind_as_Creator
1.15_-_The_Supramental_Consciousness
1.15_-_The_Supreme_Truth-Consciousness
1.16_-_Man,_A_Transitional_Being
1.16_-_The_Triple_Status_of_Supermind
1.17_-_The_Divine_Soul
1.17_-_The_Transformation
1.18_-_Mind_and_Supermind
1.19_-_Life
1.20_-_Death,_Desire_and_Incapacity
1.21_-_The_Ascent_of_Life
1.22_-_The_Problem_of_Life
1.23_-_The_Double_Soul_in_Man
1.24_-_Matter
1.25_-_The_Knot_of_Matter
1.26_-_The_Ascending_Series_of_Substance
1.27_-_The_Sevenfold_Chord_of_Being
1.28_-_Supermind,_Mind_and_the_Overmind_Maya
13.01_-_A_Centurys_Salutation_to_Sri_Aurobindo_The_Greatness_of_the_Great
14.01_-_To_Read_Sri_Aurobindo
1956-08-15_-_Protection,_purification,_fear_-_Atmosphere_at_the_Ashram_on_Darshan_days_-_Darshan_messages_-_Significance_of_15-08_-_State_of_surrender_-_Divine_Grace_always_all-powerful_-_Assumption_of_Virgin_Mary_-_SA_message_of_1947-08-15
1956-08-22_-_The_heaven_of_the_liberated_mind_-_Trance_or_samadhi_-_Occult_discipline_for_leaving_consecutive_bodies_-_To_be_greater_than_ones_experience_-_Total_self-giving_to_the_Grace_-_The_truth_of_the_being_-_Unique_relation_with_the_Supreme
1956-08-29_-_To_live_spontaneously_-_Mental_formations_Absolute_sincerity_-_Balance_is_indispensable,_the_middle_path_-_When_in_difficulty,_widen_the_consciousness_-_Easiest_way_of_forgetting_oneself
1956-10-10_-_The_supramental_race__in_a_few_centuries_-_Condition_for_new_realisation_-_Everyone_must_follow_his_own_path_-_Progress,_no_two_paths_alike
1957-01-09_-_God_is_essentially_Delight_-_God_and_Nature_play_at_hide-and-seek_-__Why,_and_when,_are_you_grave?
1957-07-03_-_Collective_yoga,_vision_of_a_huge_hotel
1957-09-18_-_Occultism_and_supramental_life
1957-10-09_-_As_many_universes_as_individuals_-_Passage_to_the_higher_hemisphere
1957-10-23_-_The_central_motive_of_terrestrial_existence_-_Evolution
1957-10-30_-_Double_movement_of_evolution_-_Disappearance_of_a_species
1957-11-13_-_Superiority_of_man_over_animal_-_Consciousness_precedes_form
1957-11-27_-_Sri_Aurobindos_method_in_The_Life_Divine_-_Individual_and_cosmic_evolution
1957-12-04_-_The_method_of_The_Life_Divine_-_Problem_of_emergence_of_a_new_species
1957-12-11_-_Appearance_of_the_first_men
1957-12-18_-_Modern_science_and_illusion_-_Value_of_experience,_its_transforming_power_-_Supramental_power,_first_aspect_to_manifest
1958-01-08_-_Sri_Aurobindos_method_of_exposition_-_The_mind_as_a_public_place_-_Mental_control_-_Sri_Aurobindos_subtle_hand
1958-01-15_-_The_only_unshakable_point_of_support
1958-01-22_-_Intellectual_theories_-_Expressing_a_living_and_real_Truth
1958-01-29_-_The_plan_of_the_universe_-_Self-awareness
1958-02-05_-_The_great_voyage_of_the_Supreme_-_Freedom_and_determinism
1958-03-05_-_Vibrations_and_words_-_Power_of_thought,_the_gift_of_tongues
1958-03-12_-_The_key_of_past_transformations
1958-03-19_-_General_tension_in_humanity_-_Peace_and_progress_-_Perversion_and_vision_of_transformation
1958-03-26_-_Mental_anxiety_and_trust_in_spiritual_power
1958-04-16_-_The_superman_-_New_realisation
1958-05-07_-_The_secret_of_Nature
1958-05-14_-_Intellectual_activity_and_subtle_knowing_-_Understanding_with_the_body
1958-05-28_-_The_Avatar
1958-06-04_-_New_birth
1958-06-11_-_Is_there_a_spiritual_being_in_everybody?
1958-06-18_-_Philosophy,_religion,_occultism,_spirituality
1958-06-25_-_Sadhana_in_the_body
1958-07-09_-_Faith_and_personal_effort
1958-07-16_-_Is_religion_a_necessity?
1958-09-10_-_Magic,_occultism,_physical_science
1958-09-17_-_Power_of_formulating_experience_-_Usefulness_of_mental_development
1958-09-24_-_Living_the_truth_-_Words_and_experience
1958-10-22_-_Spiritual_life_-_reversal_of_consciousness_-_Helping_others
1958-10-29_-_Mental_self-sufficiency_-_Grace
1958-11-05_-_Knowing_how_to_be_silent
1958-11-12_-_The_aim_of_the_Supreme_-_Trust_in_the_Grace
1958-11-26_-_The_role_of_the_Spirit_-_New_birth
2.00_-_BIBLIOGRAPHY
2.01_-_Indeterminates,_Cosmic_Determinations_and_the_Indeterminable
2.01_-_On_Books
2.02_-_Brahman,_Purusha,_Ishwara_-_Maya,_Prakriti,_Shakti
2.03_-_The_Eternal_and_the_Individual
2.04_-_The_Divine_and_the_Undivine
2.05_-_On_Poetry
2.05_-_The_Cosmic_Illusion;_Mind,_Dream_and_Hallucination
2.06_-_Reality_and_the_Cosmic_Illusion
2.07_-_The_Knowledge_and_the_Ignorance
2.08_-_Concentration
2.08_-_Memory,_Self-Consciousness_and_the_Ignorance
2.09_-_Memory,_Ego_and_Self-Experience
21.01_-_The_Mother_The_Nature_of_Her_Work
21.02_-_Gods_and_Men
2.10_-_Knowledge_by_Identity_and_Separative_Knowledge
2.11_-_On_Education
2.11_-_The_Boundaries_of_the_Ignorance
2.12_-_The_Origin_of_the_Ignorance
2.13_-_Exclusive_Concentration_of_Consciousness-Force_and_the_Ignorance
2.14_-_The_Origin_and_Remedy_of_Falsehood,_Error,_Wrong_and_Evil
2.1.5.1_-_Study_of_Works_of_Sri_Aurobindo_and_the_Mother
2.15_-_Reality_and_the_Integral_Knowledge
2.16_-_The_Integral_Knowledge_and_the_Aim_of_Life;_Four_Theories_of_Existence
2.17_-_The_Progress_to_Knowledge_-_God,_Man_and_Nature
2.18_-_The_Evolutionary_Process_-_Ascent_and_Integration
2.19_-_Out_of_the_Sevenfold_Ignorance_towards_the_Sevenfold_Knowledge
2.20_-_The_Philosophy_of_Rebirth
2.21_-_1940
2.21_-_The_Order_of_the_Worlds
2.22_-_1941-1943
2.22_-_Rebirth_and_Other_Worlds;_Karma,_the_Soul_and_Immortality
2.23_-_Man_and_the_Evolution
2.24_-_The_Evolution_of_the_Spiritual_Man
2.25_-_List_of_Topics_in_Each_Talk
2.25_-_The_Triple_Transformation
2.26_-_The_Ascent_towards_Supermind
2.27_-_The_Gnostic_Being
2.28_-_The_Divine_Life
24.05_-_Vision_of_Dante
3.07_-_The_Divinity_Within
3.1.01_-_Distinctive_Features_of_the_Integral_Yoga
3.1.03_-_A_Realistic_Adwaita
3.1.04_-_Transformation_in_the_Integral_Yoga
32.02_-_Reason_and_Yoga
5.02_-_Perfection_of_the_Body
5.03_-_The_Divine_Body
5.04_-_Supermind_and_the_Life_Divine
5.4.02_-_Occult_Powers_or_Siddhis
Blazing_P3_-_Explore_the_Stages_of_Postconventional_Consciousness
r1912_07_18
r1912_07_19
r1912_07_20
r1913_11_15
r1914_04_15
r1914_06_17
r1914_06_20
r1914_06_25
r1914_08_05
r1914_08_30
r1914_09_09
r1914_09_10
r1914_10_01
Talks_With_Sri_Aurobindo_1
Talks_With_Sri_Aurobindo_2

PRIMARY CLASS

book
cwsa
favorite
God
SIMILAR TITLES
First Pass of The Life Divine
if you can grasp The Life Divine...
The Life Divine
The Life Divine (toc)
Why read The Life Divine

DEFINITIONS

"A basis can be created for a subjective illusion-consciousness which is yet part of Being, if we accept in the sense of an illusory subjective world-awareness the account of sleep and dream creation given to us in the Upanishads. For the affirmation there is that Brahman as Self is fourfold; the Self is Brahman and all that is is the Brahman, but all that is is the Self seen by the Self in four states of its being. In the pure self-status neither consciousness nor unconsciousness as we conceive it can be affirmed about Brahman; it is a state of superconscience absorbed in its self-existence, in a self-silence or a self-ecstasy, or else it is the status of a free Superconscient containing or basing everything but involved in nothing. But there is also a luminous status of sleep-self, a massed consciousness which is the origin of cosmic existence; this state of deep sleep in which yet there is the presence of an omnipotent Intelligence is the seed state or causal condition from which emerges the cosmos; — this and the dream-self which is the continent of all subtle, subjective or supraphysical experience, and the self of waking which is the support of all physical experience, can be taken as the whole field of Maya.” The Life Divine

“A basis can be created for a subjective illusion-consciousness which is yet part of Being, if we accept in the sense of an illusory subjective world-awareness the account of sleep and dream creation given to us in the Upanishads. For the affirmation there is that Brahman as Self is fourfold; the Self is Brahman and all that is is the Brahman, but all that is is the Self seen by the Self in four states of its being. In the pure self-status neither consciousness nor unconsciousness as we conceive it can be affirmed about Brahman; it is a state of superconscience absorbed in its self-existence, in a self-silence or a self-ecstasy, or else it is the status of a free Superconscient containing or basing everything but involved in nothing. But there is also a luminous status of sleep-self, a massed consciousness which is the origin of cosmic existence; this state of deep sleep in which yet there is the presence of an omnipotent Intelligence is the seed state or causal condition from which emerges the cosmos;—this and the dream-self which is the continent of all subtle, subjective or supraphysical experience, and the self of waking which is the support of all physical experience, can be taken as the whole field of Maya.” The Life Divine

Absolute ::: Sri Aurobindo: “We mean by the Absolute something greater than ourselves, greater than the cosmos which we live in, the supreme reality of that transcendent Being which we call God, something without which all that we see or are conscious of as existing, could not have been, could not for a moment remain in existence. Indian thought calls it Brahman, European thought the Absolute because it is a self-existent which is absolved of all bondage to relativities . . . The Absolute is for us the Ineffable.” The Life Divine

  "A change into a higher consciousness or state of being is not only the whole aim and process of religion, of all higher askesis, of Yoga, but it is also the very trend of our life itself, the secret purpose found in the sum of its labour.” *The Life Divine

"A conscious being, no larger than a man"s thumb, stands in the centre of our self; he is master of the past and the present . . . he is today and he is tomorrow. — Katha Upanishad. (6)” The Life Divine - See *conscious being.

“A conscious being, no larger than a man’s thumb, stands in the centre of our self; he is master of the past and the present . . . he is today and he is tomorrow.—Katha Upanishad. (6)” The Life Divine

"A consciousness possessing the essential and integral knowledge, proceeding from the essence to the whole and from the whole to the parts, would be no longer Mind, but a perfect Truth-Consciousness automatically possessed of inherent self-knowledge and world-knowledge.” The Life Divine

"Action is a resultant of the energy of the being, but this energy is not of one sole kind; the Consciousness-Force of the Spirit manifests itself in many kinds of energies: there are inner activities of mind, activities of life, of desire, passion, impulse, character, activities of the senses and the body, a pursuit of truth and knowledge, a pursuit of beauty, a pursuit of ethical good or evil, a pursuit of power, love, joy, happiness, fortune, success, pleasure, life-satisfactions of all kinds, life-enlargement, a pursuit of individual or collective objects, a pursuit of the health, strength, capacity, satisfaction of the body.” The Life Divine*

“Action is a resultant of the energy of the being, but this energy is not of one sole kind; the Consciousness-Force of the Spirit manifests itself in many kinds of energies: there are inner activities of mind, activities of life, of desire, passion, impulse, character, activities of the senses and the body, a pursuit of truth and knowledge, a pursuit of beauty, a pursuit of ethical good or evil, a pursuit of power, love, joy, happiness, fortune, success, pleasure, life-satisfactions of all kinds, life-enlargement, a pursuit of individual or collective objects, a pursuit of the health, strength, capacity, satisfaction of the body.” The Life Divine

"A divine life must be first and foremost an inner life; for since the outward must be the expression of what is within, there can be no divinity in the outer existence if there is not the divinisation of the inner being.” The Life Divine*

“A divine life must be first and foremost an inner life; for since the outward must be the expression of what is within, there can be no divinity in the outer existence if there is not the divinisation of the inner being.” The Life Divine

::: "A gnostic Supernature transcends all the values of our normal ignorant Nature; our standards and values are created by ignorance and therefore cannot determine the life of Supernature. At the same time our present nature is a derivation from Supernature and is not a pure ignorance but a half-knowledge; . . . .” The Life Divine*

“A life of gnostic beings carrying the evolution to a higher supramental status might fitly be characterised as a divine life; for it would be a life in the Divine, a life of the beginnings of a spiritual divine light and power and joy manifested in material Nature.” The Life Divine

". . . a limited consciousness growing out of nescience is the source of error, a personal attachment to the limitation and the error born of it the source of falsity, a wrong consciousness governed by the life-ego the source of evil. But it is evident that their relative existence is only a phenomenon thrown up by the cosmic Force in its drive towards evolutionary self-expression.” The Life Divine

“… a limited consciousness growing out of nescience is the source of error, a personal attachment to the limitation and the error born of it the source of falsity, a wrong consciousness governed by the life-ego the source of evil. But it is evident that their relative existence is only a phenomenon thrown up by the cosmic Force in its drive towards evolutionary self-expression.” The Life Divine

“All aspects of the omnipresent Reality have their fundamental truth in the Supreme Existence. Thus even the aspect or power of Inconscience, which seems to be an opposite, a negation of the eternal Reality, yet corresponds to a Truth held in itself by the self-aware and all-conscious Infinite. It is, when we look closely at it, the Infinite’s power of plunging the consciousness into a trance of self-involution, a self-oblivion of the Spirit veiled in its own abysses where nothing is manifest but all inconceivably is and can emerge from that ineffable latency. In the heights of Spirit this state of cosmic or infinite trance-sleep appears to our cognition as a luminous uttermost Superconscience: at the other end of being it offers itself to cognition as the Spirit’s potency of presenting to itself the opposites of its own truths of being,—an abyss of non-existence, a profound Night of inconscience, a fathomless swoon of insensibility from which yet all forms of being, consciousness and delight of existence can manifest themselves,—but they appear in limited terms, in slowly emerging and increasing self-formulations, even in contrary terms of themselves; it is the play of a secret all-being, all-delight, all-knowledge, but it observes the rules of its own self-oblivion, self-opposition, self-limitation until it is ready to surpass it. This is the Inconscience and Ignorance that we see at work in the material universe. It is not a denial, it is one term, one formula of the infinite and eternal Existence.” The Life Divine

". . . all division is intended to enrich by an experience of various sweetness of unification the joy of realised unity.” The Life Divine

“… all division is intended to enrich by an experience of various sweetness of unification the joy of realised unity.” The Life Divine

"All ethics is a construction of good in a Nature which has been smitten with evil by the powers of darkness born of the Ignorance, . . . .” The Life Divine

“All ethics is a construction of good in a Nature which has been smitten with evil by the powers of darkness born of the Ignorance, …” The Life Divine

"All evolution is in essence a heightening of the force of consciousness in the manifest being so that it may be raised into the greater intensity of what is still unmanifest, from matter into life, from life into mind, from the mind into the spirit.” The Life Divine

“All evolution is in essence a heightening of the force of consciousness in the manifest being so that it may be raised into the greater intensity of what is still unmanifest, from matter into life, from life into mind, from the mind into the spirit.” The Life Divine

“… all ignorance is a penumbra which environs an orb of knowledge ….”The Life Divine

"All Nature is simply . . . the Seer-Will, the Knowledge-Force of the Conscious-Being at work to evolve in force and form all the inevitable truth of the Idea into which it has originally thrown itself.” The Life Divine

:::   ". . . all our spiritual and psychic experience bears affirmative witness, brings us always a constant and, in its main principles, an invariable evidence of the existence of higher worlds, freer planes of existence. Not having bound ourselves down, like so much of modern thought, to the dogma that only physical experience or experience based upon the physical sense is true, the analysis of physical experience by the reason alone verifiable, and all else only result of physical experience and physical existence and anything beyond this an error, self-delusion and hallucination, we are free to accept this evidence and to admit the reality of these planes. We see that they are, practically, different harmonies from the harmony of the physical universe; they occupy, as the word ‘plane" suggests, a different level in the scale of being and adopt a different system and ordering of its principles.” The Life Divine

"All phenomenal existence resolves itself into Force, into a movement of energy that assumes more or less material, more or less gross or subtle forms for self-presentation to its own experience.” The Life Divine

“All phenomenal existence resolves itself into Force, into a movement of energy that assumes more or less material, more or less gross or subtle forms for self-presentation to its own experience.” The Life Divine

"All supramental gnosis is a twofold Truth-Consciousness, a consciousness of inherent self-knowledge and, by identity of self and world, of intimate world-knowledge; this knowledge is the criterion, the characteristic power of the gnosis.” The Life Divine*

"All true law is the right motion and process of a reality, an energy or power of being in action fulfilling its own inherent movement self-implied in its own truth of existence. This law may be inconscient and its working appear to be mechanical, — that is the character or, at least, the appearance of law in material Nature: it may be a conscious energy, freely determined in its action by the consciousness in the being aware of its own imperative of truth, aware of its plastic possibilities of self-expression of that truth, aware, always in the whole and at each moment in the detail, of the actualities it has to realise; this is the figure of the law of the Spirit.” *The Life Divine

“All true law is the right motion and process of a reality, an energy or power of being in action fulfilling its own inherent movement self-implied in its own truth of existence. This law may be inconscient and its working appear to be mechanical,—that is the character or, at least, the appearance of law in material Nature: it may be a conscious energy, freely determined in its action by the consciousness in the being aware of its own imperative of truth, aware of its plastic possibilities of self-expression of that truth, aware, always in the whole and at each moment in the detail, of the actualities it has to realise; this is the figure of the law of the Spirit.” The Life Divine

:::   "A Mind, a Will seems to have imagined and organised the universe, but it has veiled itself behind its creation; its first erection has been this screen of an inconscient Energy and a material form of substance, at once a disguise of its presence and a plastic creative basis on which it could work as an artisan uses for his production of forms and patterns a dumb and obedient material.” The Life Divine

“A Mind, a Will seems to have imagined and organised the universe, but it has veiled itself behind its creation; its first erection has been this screen of an inconscient Energy and a material form of substance, at once a disguise of its presence and a plastic creative basis on which it could work as an artisan uses for his production of forms and patterns a dumb and obedient material.” The Life Divine

"And if there is, as there must be in the nature of things, an ascending series in the scale of substance from Matter to Spirit, it must be marked by a progressive diminution of these capacities most characteristic of the physical principle and a progressive increase of the opposite characteristics which will lead us to the formula of pure spiritual self-extension. This is to say that they must be marked by less and less bondage to the form, more and more subtlety and flexibility of substance and force, more and more interfusion, interpenetration, power of assimilation, power of interchange, power of variation, transmutation, unification. Drawing away from durability of form, we draw towards eternity of essence; drawing away from our poise in the persistent separation and resistance of physical Matter, we draw near to the highest divine poise in the infinity, unity and indivisibility of Spirit.” The Life Divine

" . . .and when the dividing ignorance is cured which gives us the sense of a gulf between Life and Matter, it is difficult to suppose that Mind, Life and Matter will be found to be anything else than one Energy triply formulated, the triple world of the Vedic seers.” The Life Divine

"An end have these bodies of an embodied soul that is eternal;… it is not born nor dies nor is it that having been it will not be again. It is unborn, ancient, everlasting; it is not slain with the slaying of the body. As a man casts from him his worn-out garments and takes others that are new, so the embodied being casts off its bodies and joins itself to others that are new. Certain is the death of that which is born and certain is the birth of that which dies . . . . " Gita. The Life Divine

“An eternal infinite self-existence is the supreme reality, but the supreme transcendent eternal Being, Self and Spirit,—an infinite Person, we may say, because his being is the essence and source of all personality,—is the reality and meaning of self-existence: so too the cosmic Self, Spirit, Being, Person is the reality and meaning of cosmic existence; the same Self, Spirit, Being or Person manifesting its multiplicity is the reality and meaning of individual existence.” The Life Divine

"An evolution of innate and latent but as yet unevolved powers of consciousness is not considered admissible by the modern mind, because these exceed our present formulation of Nature and, to our ignorant preconceptions founded on a limited experience, they seem to belong to the supernatural, to the miraculous and occult; for they surpass the known action of material Energy which is now ordinarily accepted as the sole cause and mode of things and the sole instrumentation of the World-Force.” The Life Divine

"An exclusive inner concentration on the Real, the Eternal is possible, even a self-immersion by which we can lose or put away the dissonances of the universe.” The Life Divine

animal ::: Sri Aurobindo: "The animal is a living laboratory in which Nature has, it is said, worked out man. Man himself may well be a thinking and living laboratory in whom and with whose conscious co-operation she wills to work out the superman, the god. Or shall we not say, rather, to manifest God?” *The Life Divine

animal ::: “The animal is a living laboratory in which Nature has, it is said, worked out man. Man himself may well be a thinking and living laboratory in whom and with whose conscious co-operation she wills to work out the superman, the god. Or shall we not say, rather, to manifest God?” The Life Divine

"An infinite existence, an infinite consciousness, an infinite force and will, an infinite delight of being is the Reality secret behind the appearances of the universe; . . . .” The Life Divine

"An OMNIPRESENT Reality is the truth of all life and existence whether absolute or relative, whether corporeal or incorporeal, whether animate or inanimate, whether intelligent or unintelligent; and in all its infinitely varying and even constantly opposed self-expressions, from the contradictions nearest to our ordinary experience to those remotest antinomies which lose themselves on the verges of the Ineffable, the Reality is one and not a sum or concourse. From that all variations begin, in that all variations consist, to that all variations return. All affirmations are denied only to lead to a wider affirmation of the same Reality.” The Life Divine ::: *reality, absolute See **absolute reality**

". . . as Mind is only a final operation of Supermind, so Life is only a final operation of the Consciousness-Force of which Real-Idea is the determinative form and creative agent. Consciousness that is Force is the nature of Being and this conscious Being manifested as a creative Knowledge-Will is the Real-Idea or Supermind.” The Life Divine

“… as Mind is only a final operation of Supermind, so Life is only a final operation of the Consciousness-Force of which Real-Idea is the determinative form and creative agent. Consciousness that is Force is the nature of Being and this conscious Being manifested as a creative Knowledge-Will is the Real-Idea or Supermind.” The Life Divine

"A SPIRITUAL evolution, an evolution of consciousness in Matter in a constant developing self-formation till the form can reveal the indwelling Spirit, is then the keynote, the central significant motive of the terrestrial existence. This significance is concealed at the outset by the involution of the Spirit, the Divine Reality, in a dense material Inconscience; a veil of Inconscience, a veil of insensibility of Matter hides the universal Consciousness-Force which works within it, so that the Energy, which is the first form the Force of creation assumes in the physical universe, appears to be itself inconscient and yet does the works of a vast occult Intelligence.” The Life Divine

“A SPIRITUAL evolution, an evolution of consciousness in Matter in a constant developing self-formation till the form can reveal the indwelling Spirit, is then the keynote, the central significant motive of the terrestrial existence. This significance is concealed at the outset by the involution of the Spirit, the Divine Reality, in a dense material Inconscience; a veil of Inconscience, a veil of insensibility of Matter hides the universal Consciousness-Force which works within it, so that the Energy, which is the first form the Force of creation assumes in the physical universe, appears to be itself inconscient and yet does the works of a vast occult Intelligence.” The Life Divine

"As soon as we become aware of the Self, we are conscious of it as eternal, unborn, unembodied, uninvolved in its workings: it can be felt within the form of being, but also as enveloping it, as above it, surveying its embodiment from above, adhyaksa; it is omnipresent, the same in everything, infinite and pure and intangible for ever. This Self can be experienced as the Self of the individual, the Self of the thinker, doer, enjoyer, but even so it always has this greater character; its individuality is at the same time a vast universality or very readily passes into that, and the next step to that is a sheer transcendence or a complete and ineffable passing into the Absolute. The Self is that aspect of the Brahman in which it is intimately felt as at once individual, cosmic, transcendent of the universe. The realisation of the Self is the straight and swift way towards individual liberation, a static universality, a Nature-transcendence. At the same time there is a realisation of Self in which it is felt not only sustaining and pervading and enveloping all things, but constituting everything and identified in a free identity with all its becomings in Nature. Even so, freedom and impersonality are always the character of the Self. There is no appearance of subjection to the workings of its own Power in the universe, such as the apparent subjection of the Purusha to Prakriti. To realise the Self is to realise the eternal freedom of the Spirit.” The Life Divine

"As the Higher Mind brings a greater consciousness into the being through the spiritual idea and its power of truth, so the Illumined Mind brings in a still greater consciousness through a Truth-sight and Truth-light and its seeing and seizing power.” The Life Divine*

"As the Higher Mind brings a greater consciousness into the being through the spiritual idea and its power of truth, so the Illumined Mind brings in a still greater consciousness through a Truth-sight and Truth-light and its seeing and seizing power.” The Life Divine

“As the Higher Mind brings a greater consciousness into the being through the spiritual idea and its power of truth, so the Illumined Mind brings in a still greater consciousness through a Truth-sight and Truth-light and its seeing and seizing power.” The Life Divine

“As there are Powers of Knowledge or Forces of the Light, so there are Powers of Ignorance and tenebrous Forces of the Darkness whose work is to prolong the reign of Ignorance and Inconscience. As there are Forces of Truth, so there are Forces that live by the Falsehood and support it and work for its victory; as there are powers whose life is intimately bound up with the existence, the idea and the impulse of Good, so there are Forces whose life is bound up with the existence and the idea and the impulse of Evil. It is this truth of the cosmic Invisible that was symbolised in the ancient belief of a struggle between the powers of Light and Darkness, Good and Evil for the possession of the world and the government of the life of man;—this was the significance of the contest between the Vedic Gods and their opponents, sons of Darkness and Division, figured in a later tradition as Titan and Giant and Demon, Asura, Rakshasa, Pisacha; the same tradition is found in the Zoroastrian Double Principle and the later Semitic opposition of God and his Angels on the one side and Satan and his hosts on the other,—invisible Personalities and Powers that draw man to the divine Light and Truth and Good or lure him into subjection to the undivine principle of Darkness and Falsehood and Evil.” The Life Divine

". . . as there is a constant dynamic energy in movement in the universe which takes various material forms more or less subtle or gross, so in each physical body or object, plant or animal or metal, there is stored and active the same constant dynamic force; a certain interchange of these two gives us the phenomena which we associate with the idea of life. It is this action that we recognise as the action of Life-Energy and that which so energises itself is the Life-Force. Mind-Energy, Life-Energy, material Energy are different dynamisms of one World-Force.” The Life Divine

“… as there is a constant dynamic energy in movement in the universe which takes various material forms more or less subtle or gross, so in each physical body or object, plant or animal or metal, there is stored and active the same constant dynamic force; a certain interchange of these two gives us the phenomena which we associate with the idea of life. It is this action that we recognise as the action of Life-Energy and that which so energises itself is the Life-Force. Mind-Energy, Life-Energy, material Energy are different dynamisms of one World-Force.” The Life Divine

"As there is a cosmic Self and Spirit pervading and upholding the universe and its beings, so too there is a cosmic Force that moves all things, and on this original cosmic Force depend and act many cosmic Forces that are its powers or arise as forms of its universal action.” The Life Divine

“As there is a cosmic Self and Spirit pervading and upholding the universe and its beings, so too there is a cosmic Force that moves all things, and on this original cosmic Force depend and act many cosmic Forces that are its powers or arise as forms of its universal action.” The Life Divine

  "A supramental Truth-Consciousness is at once the self-awareness of the Infinite and Eternal and a power of self-determination inherent in that self-awareness;” *The Life Divine

"At every turn it is the divine Reality which we can discover behind that which we are yet compelled by the nature of the superficial consciousness in which we dwell to call undivine and in a sense are right in using that apellation; for these appearances are a veil over the Divine Perfection, a veil necessary for the present, but not at all the true and complete figure.” The Life Divine

“At every turn it is the divine Reality which we can discover behind that which we are yet compelled by the nature of the superficial consciousness in which we dwell to call undivine and in a sense are right in using that apellation; for these appearances are a veil over the Divine Perfection, a veil necessary for the present, but not at all the true and complete figure.” The Life Divine

"A third step is to find out that there is something in him other than his instrumental mind, life and body, not only an immortal ever-developing individual soul that supports his nature but an eternal immutable self and spirit, and to learn what are the categories of his spiritual being, until he discovers that all in him is an expression of the spirit and distinguishes the link between his lower and his higher existence; thus he sets out to remove his constitutional self-ignorance. Discovering self and spirit he discovers God; he finds out that there is a Self beyond the temporal: he comes to the vision of that Self in the cosmic consciousness as the divine Reality behind Nature and this world of beings; his mind opens to the thought or the sense of the Absolute of whom self and the individual and the cosmos are so many faces; the cosmic, the egoistic, the original ignorance begin to lose the rigidness of their hold upon him.” The Life Divine

“A third step is to find out that there is something in him other than his instrumental mind, life and body, not only an immortal ever-developing individual soul that supports his nature but an eternal immutable self and spirit, and to learn what are the categories of his spiritual being, until he discovers that all in him is an expression of the spirit and distinguishes the link between his lower and his higher existence; thus he sets out to remove his constitutional self-ignorance. Discovering self and spirit he discovers God; he finds out that there is a Self beyond the temporal: he comes to the vision of that Self in the cosmic consciousness as the divine Reality behind Nature and this world of beings; his mind opens to the thought or the sense of the Absolute of whom self and the individual and the cosmos are so many faces; the cosmic, the egoistic, the original ignorance begin to lose the rigidness of their hold upon him.” The Life Divine

:::   ". . . a true occultism means no more than a research into supraphysical realities and an unveiling of the hidden laws of being and Nature, of all that is not obvious on the surface. It attempts the discovery of the secret laws of mind and mental energy, the secret laws of life and life-energy, the secret laws of the subtle-physical and its energies, — all that Nature has not put into visible operation on the surface; it pursues also the application of these hidden truths and powers of Nature so as to extend the mastery of the human spirit beyond the ordinary operations of mind, the ordinary operations of life, the ordinary operations of our physical existence. In the spiritual domain which is occult to the surface mind in so far as it passes beyond normal and enters into supernormal experience, there is possible not only the discovery of the self and spirit, but the discovery of the uplifting, informing and guiding light of spiritual consciousness and the power of the spirit, the spiritual way of knowledge, the spiritual way of action. To know these things and to bring their truths and forces into the life of humanity is a necessary part of its evolution. Science itself is in its own way an occultism; for it brings to light the formulas which Nature has hidden and it uses its knowledge to set free operations of her energies which she has not included in her ordinary operations and to organise and place at the service of man her occult powers and processes, a vast system of physical magic, — for there is and can be no other magic than the utilisation of secret truths of being, secret powers and processes of Nature. It may even be found that a supraphysical knowledge is necessary for the completion of physical knowledge, because the processes of physical Nature have behind them a supraphysical factor, a power and action mental, vital or spiritual which is not tangible to any outer means of knowledge.” The Life Divine

"Aware of the Divine as the Master of our being and action, we can learn to become channels of his Shakti, the Divine Puissance, and act according to her dictates or her rule of light and power within us.” The Life Divine

“Aware of the Divine as the Master of our being and action, we can learn to become channels of his Shakti, the Divine Puissance, and act according to her dictates or her rule of light and power within us.” The Life Divine

being ::: 1. The state or quality of having existence. 2. The totality of all things that exist. 3. One"s basic or essential nature; self. 4. All the qualities constituting one that exists; the essence. 5. A person; human being. 6. The Divine, the Supreme; God. Being, being"s, Being"s, beings, Beings, beings", earth-being"s, earth-beings, fragment-being, non-being, non-being"s, Non-Being, Non-Being"s, world-being"s.

Sri Aurobindo: "Pure Being is the affirmation by the Unknowable of Itself as the free base of all cosmic existence.” *The Life Divine :::

   "The Absolute manifests itself in two terms, a Being and a Becoming. The Being is the fundamental reality; the Becoming is an effectual reality: it is a dynamic power and result, a creative energy and working out of the Being, a constantly persistent yet mutable form, process, outcome of its immutable formless essence.” *The Life Divine

"What is original and eternal for ever in the Divine is the Being, what is developed in consciousness, conditions, forces, forms, etc., by the Divine Power is the Becoming. The eternal Divine is the Being; the universe in Time and all that is apparent in it is a Becoming.” Letters on Yoga

"Being and Becoming, One and Many are both true and are both the same thing: Being is one, Becomings are many; but this simply means that all Becomings are one Being who places Himself variously in the phenomenal movement of His consciousness.” The Upanishads :::

   "Our whole apparent life has only a symbolic value & is good & necessary as a becoming; but all becoming has being for its goal & fulfilment & God is the only being.” *Essays Divine and Human

"Our being is a roughly constituted chaos into which we have to introduce the principle of a divine order.” The Synthesis of Yoga*


being, conscious ::: Sri Aurobindo: "We have to conceive one indivisible conscious being behind all our experiences. . . . That is our real self.” *The Life Divine

being ::: “Pure Being is the affirmation by the Unknowable of Itself as the free base of all cosmic existence.” The Life Divine

birth ::: “Birth is the first spiritual mystery of the physical universe, death is the second which gives its double point of perplexity to the mystery of birth; for life, which would otherwise be a self-evident fact of existence, becomes itself a mystery by virtue of these two which seem to be its beginning and its end and yet in a thousand ways betray themselves as neither of these things, but rather intermediate stages in an occult processus of life.” The Life Divine

blaze of intimate truth-perception is lit in its depths. This close perception is more than sight, more than conception: it is the result of a penetrating and revealing touch which carries in it sight and conception as part of itself or as its natural consequence. A concealed or slumbering identity, not yet recovering itself, still remembers or conveys by the intuition its own contents and the intimacy of its self-feeling and self-vision of things, its light of truth, its overwhelming and automatic certitude.” The Life Divine

bliss ::: “For from the divine Bliss, the original Delight of existence, the Lord of Immortality comes pouring the wine of that Bliss, the mystic Soma, into these jars of mentalised living matter; eternal and beautiful, he enters into these sheaths of substance for the integral transformation of the being and nature.” The Life Divine

"Body is the outward sign and lowest basis of the apparent division which Nature plunging into ignorance and self-nescience makes the starting-point for the recovery of unity by the individual soul, unity even in the midst of the most exaggerated forms of her multiple consciousness.” The Life Divine

“Body is the outward sign and lowest basis of the apparent division which Nature plunging into ignorance and self-nescience makes the starting-point for the recovery of unity by the individual soul, unity even in the midst of the most exaggerated forms of her multiple consciousness.” The Life Divine

“Brahman is not only the cause and supporting power and indwelling principle of the universe, he is also its material and its sole material. Matter also is Brahman and it is nothing other than or different from Brahman.” The Life Divine

"But always the whole foundation of the gnostic life must be by its very nature inward and not outward. In the life of the Spirit it is the Spirit, the inner Reality, that has built up and uses the mind, vital being and body as its instrumentation; thought, feeling and action do not exist for themselves, they are not an object, but the means; they serve to express the manifested divine Reality within us: otherwise, without this inwardness, this spiritual origination, in a too externalised consciousness or by only external means, no greater or divine life is possible.” The Life Divine

“But always the whole foundation of the gnostic life must be by its very nature inward and not outward. In the life of the Spirit it is the Spirit, the inner Reality, that has built up and uses the mind, vital being and body as its instrumentation; thought, feeling and action do not exist for themselves, they are not an object, but the means; they serve to express the manifested divine Reality within us: otherwise, without this inwardness, this spiritual origination, in a too externalised consciousness or by only external means, no greater or divine life is possible.” The Life Divine

"But in the larger universal consciousness there must be a power of carrying this movement to its absolute point, to the greatest extreme possible for any relative movement to reach, and this point is reached, not in human unconsciousness which is not abiding and always refers back to the awakened conscious being that man normally and characteristically is, but in the inconscience of material Nature. This inconscience is no more real than the ignorance of exclusive concentration in our temporary being which limits the waking consciousness of man; for as in us, so in the atom, the metal, the plant, in every form of material Nature, in every energy of material Nature, there is, we know, a secret soul, a secret will, a secret intelligence at work, other than the mute self-oblivious form, the Conscient, — conscient even in unconscious things, — of the Upanishad, without whose presence and informing Conscious-Force or Tapas no work of Nature could be done.” The Life Divine

“But in the larger universal consciousness there must be a power of carrying this movement to its absolute point, to the greatest extreme possible for any relative movement to reach, and this point is reached, not in human unconsciousness which is not abiding and always refers back to the awakened conscious being that man normally and characteristically is, but in the inconscience of material Nature. This inconscience is no more real than the ignorance of exclusive concentration in our temporary being which limits the waking consciousness of man; for as in us, so in the atom, the metal, the plant, in every form of material Nature, in every energy of material Nature, there is, we know, a secret soul, a secret will, a secret intelligence at work, other than the mute self-oblivious form, the Conscient,—conscient even in unconscious things,—of the Upanishad, without whose presence and informing Conscious-Force or Tapas no work of Nature could be done.” The Life Divine

"But it is not a mental Intelligence that informs and governs all things; it is a self-aware Truth of being in which self-knowledge is inseparable from self-existence: it is this Truth-Consciousness which has not to think out things but works them out with knowledge according to the impeccable self-vision and the inevitable force of a sole and self-fulfilling Existence.” The Life Divine

"But man also has a life-mind, a vital mentality which is an instrument of desire: this is not satisfied with the actual, it is a dealer in possibilities; it has the passion for novelty and is seeking always to extend the limits of experience for the satisfaction of desire, for enjoyment, for an enlarged self-affirmation and aggrandisement of its terrain of power and profit. It desires, enjoys, possesses actualities, but it hunts also after unrealised possibilities, is ardent to materialise them, to possess and enjoy them also. It is not satisfied with the physical and objective only, but seeks too a subjective, an imaginative, a purely emotive satisfaction and pleasure.” *The Life Divine

“But man also has a life-mind, a vital mentality which is an instrument of desire: this is not satisfied with the actual, it is a dealer in possibilities; it has the passion for novelty and is seeking always to extend the limits of experience for the satisfaction of desire, for enjoyment, for an enlarged self-affirmation and aggrandisement of its terrain of power and profit. It desires, enjoys, possesses actualities, but it hunts also after unrealised possibilities, is ardent to materialise them, to possess and enjoy them also. It is not satisfied with the physical and objective only, but seeks too a subjective, an imaginative, a purely emotive satisfaction and pleasure.” The Life Divine

"But the timeless self-knowledge of this Eternal is beyond mind; it is a supramental knowledge superconscient to us and only to be acquired by the stilling or transcending of the temporal activity of our conscious mind, by an entry into Silence or a passage through Silence into the consciousness of eternity.” The Life Divine*

"By individual we mean normally something that separates itself from everything else and stands apart, though in reality there is no such thing anywhere in existence; it is a figment of our mental conceptions useful and necessary to express a partial and practical truth. But the difficulty is that the mind gets dominated by its words and forgets that the partial and practical truth becomes true truth only by its relation to others which seem to the reason to contradict it, and that taken by itself it contains a constant element of falsity. Thus when we speak of an individual we mean ordinarily an individualisation of mental, vital, physical being separate from all other beings, incapable of unity with them by its very individuality. If we go beyond these three terms of mind, life and body, and speak of the soul or individual self, we still think of an individualised being separate from all others, incapable of unity and inclusive mutuality, capable at most of a spiritual contact and soul-sympathy. It is therefore necessary to insist that by the true individual we mean nothing of the kind, but a conscious power of being of the Eternal, always existing by unity, always capable of mutuality. It is that being which by self-knowledge enjoys liberation and immortality.” The Life Divine

“By individual we mean normally something that separates itself from everything else and stands apart, though in reality there is no such thing anywhere in existence; it is a figment of our mental conceptions useful and necessary to express a partial and practical truth. But the difficulty is that the mind gets dominated by its words and forgets that the partial and practical truth becomes true truth only by its relation to others which seem to the reason to contradict it, and that taken by itself it contains a constant element of falsity. Thus when we speak of an individual we mean ordinarily an individualisation of mental, vital, physical being separate from all other beings, incapable of unity with them by its very individuality. If we go beyond these three terms of mind, life and body, and speak of the soul or individual self, we still think of an individualised being separate from all others, incapable of unity and inclusive mutuality, capable at most of a spiritual contact and soul-sympathy. It is therefore necessary to insist that by the true individual we mean nothing of the kind, but a conscious power of being of the Eternal, always existing by unity, always capable of mutuality. It is that being which by self-knowledge enjoys liberation and immortality.” The Life Divine

compromise ::: “A compromise is a bargain, a transaction of interests between two conflicting powers; it is not a true reconciliation.” The Life Divine

conscious force ::: Sri Aurobindo: "For the Force that builds the worlds is a conscious Force, . . .” *The Life Divine

*consciousforce. ::: Sri Aurobindo: "In actual fact Mind measures Time by event and Space by Matter; but it is possible in pure mentality to disregard the movement of event and the disposition of substance and realise the pure movement of Conscious-Force which constitutes Space and Time; these two are then merely two aspects of the universal force of Consciousness which in their intertwined interaction comprehend the warp and woof of its action upon itself. And to a consciousness higher than Mind which should regard our past, present and future in one view, containing and not contained in them, not situated at a particular moment of Time for its point of prospection, Time might well offer itself as an eternal present. And to the same consciousness not situated at any particular point of Space, but containing all points and regions in itself, Space also might well offer itself as a subjective and indivisible extension, — no less subjective than Time.” The Life Divine

"Consequently, the triple world that we live in, the world of Mind-Life-Body, is triple only in its actual accomplished evolution. Life involved in Matter has emerged in the form of thinking and mentally conscious life. But with Mind, involved in it and therefore in Life and Matter, is the Supermind, which is the origin and ruler of the other three, and this also must emerge.” The Life Divine*

cosmic force ::: Sri Aurobindo: ". . . universal force and universal consciousness are one, — cosmic force is the operation of cosmic consciousness.” *The Life Divine

cosmic mind ::: Sri Aurobindo: "Nevertheless, the fact of this intervention from above, the fact that behind all our original thinking or authentic perception of things there is a veiled, a half-veiled or a swift unveiled intuitive element is enough to establish a connection between mind and what is above it; it opens a passage of communication and of entry into the superior spirit-ranges. There is also the reaching out of mind to exceed the personal ego limitation, to see things in a certain impersonality and universality. Impersonality is the first character of cosmic self; universality, non-limitation by the single or limiting point of view, is the character of cosmic perception and knowledge: this tendency is therefore a widening, however rudimentary, of these restricted mind areas towards cosmicity, towards a quality which is the very character of the higher mental planes, — towards that superconscient cosmic Mind which, we have suggested, must in the nature of things be the original mind-action of which ours is only a derivative and inferior process.” *The Life Divine

"If we accept the Vedic image of the Sun of Truth, . . . we may compare the action of the Higher Mind to a composed and steady sunshine, the energy of the Illumined Mind beyond it to an outpouring of massive lightnings of flaming sun-stuff. Still beyond can be met a yet greater power of the Truth-Force, an intimate and exact Truth-vision, Truth-thought, Truth-sense, Truth-feeling, Truth-action, to which we can give in a special sense the name of Intuition; . . . At the source of this Intuition we discover a superconscient cosmic Mind in direct contact with the supramental Truth-Consciousness, an original intensity determinant of all movements below it and all mental energies, — not Mind as we know it, but an Overmind that covers as with the wide wings of some creative Oversoul this whole lower hemisphere of Knowledge-Ignorance, links it with that greater Truth-Consciousness while yet at the same time with its brilliant golden Lid it veils the face of the greater Truth from our sight, intervening with its flood of infinite possibilities as at once an obstacle and a passage in our seeking of the spiritual law of our existence, its highest aim, its secret Reality.” The Life Divine

"There is one cosmic Mind, one cosmic Life, one cosmic Body. All the attempt of man to arrive at universal sympathy, universal love and the understanding and knowledge of the inner soul of other existences is an attempt to beat thin, breach and eventually break down by the power of the enlarging mind and heart the walls of the ego and arrive nearer to a cosmic oneness.” *The Synthesis of Yoga

"[The results of the opening to the cosmic Mind:] One is aware of the cosmic Mind and the mental forces that move there and how they work on one"s mind and that of others and one is able to deal with one"s own mind with a greater knowledge and effective power. There are many other results, but this is the fundamental one.” Letters on Yoga

"The cosmic consciousness has many levels — the cosmic physical, the cosmic vital, the cosmic Mind, and above the higher planes of cosmic Mind there is the Intuition and above that the overmind and still above that the supermind where the Transcendental begins. In order to live in the Intuition plane (not merely to receive intuitions), one has to live in the cosmic consciousness because there the cosmic and individual run into each other as it were, and the mental separation between them is already broken down, so nobody can reach there who is still in the separative ego.” Letters on Yoga*


cosmic Self ::: Sri Aurobindo: "When one has the cosmic consciousness, one can feel the cosmic Self as one"s own self, one can feel one with other beings in the cosmos, one can feel all the forces of Nature as moving in oneself, all selves as one"s own self. There is no why except that it is so, since all is the One.” Letters on Yoga (See also Cosmic Spirit)

"Impersonality is the first character of cosmic self; . . . .” *The Life Divine

"An eternal infinite self-existence is the supreme reality, but the supreme transcendent eternal Being, Self and Spirit, — an infinite Person, we may say, because his being is the essence and source of all personality, — is the reality and meaning of self-existence: so too the cosmic Self, Spirit, Being, Person is the reality and meaning of cosmic existence; the same Self, Spirit, Being or Person manifesting its multiplicity is the reality and meaning of individual existence.” The Life Divine

"But this cosmic self is spiritual in essence and in experience; it must not be confused with the collective existence, with any group soul or the life and body of a human society or even of all mankind.” The Synthesis of Yoga

"It is the Cosmic Self and Spirit that is in and behind all things and beings, from which and in which all is manifested in the universe — although it is now a manifestation in the Ignorance.” Letters on Yoga*


cosmic Spirit ::: Sri Aurobindo: "The Cosmic Spirit or Self contains everything in the cosmos — it upholds cosmic Mind, universal Life, universal Matter as well as the overmind. The Self is more than all these things which are its formulations in Nature.” *Letters on Yoga

"[The Divine in one of its three aspects] . . . is the Cosmic Self and Spirit that is in and behind all things and beings, from which and in which all is manifested in the universe - although it is now a manifestation in the Ignorance.” Letters on Yoga

   ". . . the cosmic spirit, the one self inhabiting the universe, . . . .” *The Life Divine

"For the cosmic Spirit inhabits each and all, but is more than all; . . . .”The Life Divine


cosmos ::: “But if the individual is a persistent reality, an eternal portion or power of the Eternal, if his growth of consciousness is the means by which the Spirit in things discloses its being, the cosmos reveals itself as a conditioned manifestation of the play of the eternal One in the being of Sachchidananda with the eternal Many.” The Life Divine

"Death has no reality except as a process of life. Disintegration of substance and renewal of substance, maintenance of form and change of form are the constant process of life; death is merely a rapid disintegration subservient to life"s necessity of change and variation of formal experience. Even in the death of the body there is no cessation of Life, only the material of one form of life is broken up to serve as material for other forms of life.” The Life Divine

“Death has no reality except as a process of life. Disintegration of substance and renewal of substance, maintenance of form and change of form are the constant process of life; death is merely a rapid disintegration subservient to life’s necessity of change and variation of formal experience. Even in the death of the body there is no cessation of Life, only the material of one form of life is broken up to serve as material for other forms of life.” The Life Divine

"Desire is the lever by which the divine Life-principle effects its end of self-affirmation in the universe. . . " The Life Divine

“Desire is the lever by which the divine Life-principle effects its end of self-affirmation in the universe…” The Life Divine

disciples ::: “In considering the action of the Infinite we have to avoid the error of the disciple who thought of himself as the Brahman, refused to obey the warning of the elephant-driver to budge from the narrow path and was taken up by the elephant’s trunk and removed out of the way; ‘You are no doubt the Brahman,’ said the master to his bewildered disciple, ‘but why did you not obey the driver Brahman and get out of the path of the elephant Brahman?’” The Life Divine

divine life ::: Sri Aurobindo: "A life of gnostic beings carrying the evolution to a higher supramental status might fitly be characterised as a divine life; for it would be a life in the Divine, a life of the beginnings of a spiritual divine light and power and joy manifested in material Nature.” *The Life Divine ::: "The ascent to the divine Life is the human journey, the Work of works, the acceptable Sacrifice. This alone is man"s real business in the world and the justification of his existence, without which he would be only an insect crawling among other ephemeral insects on a speck of surface mud and water which has managed to form itself amid the appalling immensities of the physical universe.” The Life Divine

divine Reality ::: Sri Aurobindo: "The Divine Reality is infinite in its being; in this infinite being, we find limited being everywhere, — that is the apparent fact from which our existence here seems to start and to which our own narrow ego and its ego-centric activities bear constant witness. But, in reality, when we come to an integral self-knowledge, we find that we are not limited, for we also are infinite.” *The Life Divine

Divinity ::: “The Divinity in man dwells veiled in his spiritual centre; there can be no such thing as self-exceeding for man or a higher issue for his existence if there is not in him the reality of an eternal Self and Spirit.” The Life Divine

dragon ::: “the black dragon of the Inconscience sustains with its vast wings and its back of darkness the whole structure of the material universe; its energies unroll the flux of things, its obscure intimations seem to be the starting-point of consciousness itself and the source of all life-impulse.” The Life Divine

duality ::: “The duality is a position taken up, a double status accepted for the operations of the self-manifestation of the being; but there is no eternal and fundamental separateness and dualism of Being and its Consciousness-Force, of the Soul and Nature.” The Life Divine

"Each is the whole Eternal concealed.” The Life Divine

“Each is the whole Eternal concealed.” The Life Divine

earthly life ::: Sri Aurobindo: "This earthly life need not be necessarily and for ever a wheel of half-joyous half-anguished effort; attainment may also be intended and the glory and joy of God made manifest upon earth.” The Life Divine

Ecstasy ::: “It has been held that ecstasy is a lower and transient passage, the peace of the Supreme is the supreme realisation, the consummate abiding experience. This may be true on the spiritual-mind plane: there the first ecstasy felt is indeed a spiritual rapture, but it can be and is very usually mingled with a supreme happiness of the vital parts taken up by the Spirit; there is an exaltation, exultation, excitement, a highest intensity of the joy of the heart and the pure inner soul-sensation that can be a splendid passage or an uplifting force but is not the ultimate permanent foundation. But in the highest ascents of the spiritual bliss there is not this vehement exaltation and excitement; there is instead an illimitable intensity of participation in an eternal ecstasy which is founded on the eternal Existence and therefore on a beatific tranquillity of eternal peace. Peace and ecstasy cease to be different and become one. The Supermind, reconciling and fusing all differences as well as all contradictions, brings out this unity; a wide calm and a deep delight of all-existence are among its first steps of self-realisation, but this calm and this delight rise together, as one state, into an increasing intensity and culminate in the eternal ecstasy, the bliss that is the Infinite.” The Life Divine

energy ::: “It is true that when Matter first emerges it becomes the dominant principle; it seems to be and is within its own field the basis of all things, the constituent of all things, the end of all things: but Matter itself is found to be a result of something that is not Matter, of Energy, and this Energy cannot be something self-existent and acting in the Void, but can turn out and, when deeply scrutinised, seems likely to turn out to be the action of a secret Consciousness and Being: when the spiritual knowledge and experience emerge, this becomes a certitude,—it is seen that the creative Energy in Matter is a movement of the power of the Spirit.” The Life Divine

error ::: “In our world error is continually the handmaid and pathfinder of Truth; for error is really a half-truth that stumbles because of its limitations; often it is Truth that wears a disguise in order to arrive unobserved near to its goal.” The Life Divine

eternity ::: “The timeless Spirit is not necessarily a blank; it may hold all in itself, but in essence, without reference to time or form or relation or circumstance, perhaps in an eternal unity. Eternity is the common term between Time and the Timeless Spirit. What is in the Timeless unmanifested, implied, essential, appears in Time in movement, or at least in design and relation, in result and circumstance. These two then are the same Eternity or the same Eternal in a double status; they are a twofold status of being and consciousness, one an eternity of immobile status, the other an eternity of motion in status.” The Life Divine

ethics ::: “In other words, ethics is a stage in evolution. That which is common to all stages is the urge of Sachchidananda towards self-expression. This urge is at first non-ethical, then infra-ethical in the animal, then in the intelligent animal even anti-ethical for it permits us to approve hurt done to others which we disapprove when done to ourselves. In this respect man even now is only half-ethical. And just as all below us is infra-ethical, so there may be that above us whither we shall eventually arrive, which is supra-ethical, has no need of ethics. The ethical impulse and attitude, so all-important to humanity, is a means by which it struggles out of the lower harmony and universality based upon inconscience and broken up by Life into individual discords towards a higher harmony and universality based upon conscient oneness with all existences. Arriving at that goal, this means will no longer be necessary or even possible, since the qualities and oppositions on which it depends will naturally dissolve and disappear in the final reconciliation.” The Life Divine

". . . evil is the fruit of a spiritual ignorance and it will disappear only by the growth of a spiritual consciousness and the light of spiritual knowledge.” The Life Divine

“… evil is the fruit of a spiritual ignorance and it will disappear only by the growth of a spiritual consciousness and the light of spiritual knowledge.” The Life Divine

evil ::: “… wrong will and falsehood of the steps, . . . separative egoism inflicting by its ignorance and separate contrary will harm on oneself or harm on others, self-driven to a wrong dealing with one’s own soul, mind, life or body or a wrong dealing with the soul, mind, life, body of others, . . . is the practical sense of all human evil.” The Life Divine

"Evolution is an inverse action of the involution: what is an ultimate and last derivation in the involution is the first to appear in the evolution; what was original and primal in the involution is in the evolution the last and supreme emergence.” The Life Divine ::: "Evolution, as we see it in this world, is a slow and difficult process and, indeed, needs usually ages to reach abiding results; but this is because it is in its nature an emergence from inconscient beginnings, a start from nescience and a working in the ignorance of natural beings by what seems to be an unconscious force. There can be, on the contrary, an evolution in the light and no longer in the darkness, in which the evolving being is a conscious participant and cooperator, and this is precisely what must take place here.” Essays in Philosophy and Yoga

“Evolution is an inverse action of the involution: what is an ultimate and last derivation in the involution is the first to appear in the evolution; what was original and primal in the involution is in the evolution the last and supreme emergence.” The Life Divine

failure ::: “… every weakness and failure is a first sounding of gulfs of power and potentiality….” The Life Divine

"First, we affirm an Absolute as the origin and support and secret Reality of all things. The Absolute Reality is indefinable and ineffable by mental thought and mental language; it is self-existent and self-evident to itself, as all absolutes are self-evident, but our mental affirmatives and negatives, whether taken separatively or together, cannot limit or define it.” The Life Divine

“First, we affirm an Absolute as the origin and support and secret Reality of all things. The Absolute Reality is indefinable and ineffable by mental thought and mental language; it is self-existent and self-evident to itself, as all absolutes are self-evident, but our mental affirmatives and negatives, whether taken separatively or together, cannot limit or define it.” The Life Divine

flame ::: “The true soul secret in us,—subliminal, we have said, but the word is misleading, for this presence is not situated below the threshold of waking mind, but rather burns in the temple of the inmost heart behind the thick screen of an ignorant mind, life and body, not subliminal but behind the veil,—this veiled psychic entity is the flame of the Godhead always alight within us, inextinguishable even by that dense unconsciousness of any spiritual self within which obscures our outward nature. It is a flame born out of the Divine and, luminous inhabitant of the Ignorance, grows in it till it is able to turn it towards the Knowledge. It is the concealed Witness and Control, the hidden Guide, the Daemon of Socrates, the inner light or inner voice of the mystic. It is that which endures and is imperishable in us from birth to birth, untouched by death, decay or corruption, an indestructible spark of the Divine.” The Life Divine

". . . Force is inherent in Existence. Shiva and Kali, Brahman and Shakti are one and not two who are separable. Force inherent in existence may be at rest or it may be in motion, but when it is at rest, it exists none the less and is not abolished, diminished or in any way essentially altered.” The Life Divine

“… Force is inherent in Existence. Shiva and Kali, Brahman and Shakti are one and not two who are separable. Force inherent in existence may be at rest or it may be in motion, but when it is at rest, it exists none the less and is not abolished, diminished or in any way essentially altered.” The Life Divine

"For each birth is a new start; it develops indeed from the past, but is not its mechanical continuation: rebirth is not a constant reiteration but a progression, it is the machinery of an evolutionary process.” The Life Divine

“For each birth is a new start; it develops indeed from the past, but is not its mechanical continuation: rebirth is not a constant reiteration but a progression, it is the machinery of an evolutionary process.” The Life Divine

“… for each individual is in himself the Eternal who has assumed name and form and supports through him the experiences of life turning on an ever-circling wheel of birth in the manifestation. The wheel is kept in motion by the desire of the individual, which becomes the effective cause of rebirth and by the mind’s turning away from the knowledge of the eternal self to the preoccupations of the temporal becoming.” The Life Divine

"For if evolution is the progressive manifestation by Nature of that which slept or worked in her, involved, it is also the overt realisation of that which she secretly is. We cannot, then, bid her the right to condemn with the religionist as perverse and presumptuous or with the rationalist as a disease or hallucination any intention she may evince or effort she may make to go beyond. If it be true that Spirit is involved in Matter and apparent Nature is secret God, then the manifestation of the divine in himself and the realisation of God within and without are the highest and most legitimate aim possible to man upon earth.” The Life Divine

“For if evolution is the progressive manifestation by Nature of that which slept or worked in her, involved, it is also the overt realisation of that which she secretly is. We cannot, then, bid her the right to condemn with the religionist as perverse and presumptuous or with the rationalist as a disease or hallucination any intention she may evince or effort she may make to go beyond. If it be true that Spirit is involved in Matter and apparent Nature is secret God, then the manifestation of the divine in himself and the realisation of God within and without are the highest and most legitimate aim possible to man upon earth.” The Life Divine

"For if we examine carefully, we shall find that Intuition is our first teacher. Intuition always stands veiled behind our mental operations. Intuition brings to man those brilliant messages from the Unknown which are the beginning of his higher knowledge.” The Life Divine*

“For if we examine carefully, we shall find that Intuition is our first teacher. Intuition always stands veiled behind our mental operations. Intuition brings to man those brilliant messages from the Unknown which are the beginning of his higher knowledge.” The Life Divine

“For intuition is an edge of light thrust out by the secret Supermind….” The Life Divine

"For it is a gnostic way of dynamic living that must be the fulfilled divine life on earth, a way of living that develops higher instruments of world-knowledge and world-action for the dynamisation of consciousness in the physical existence and takes up and transforms the values of a world of material Nature.” The Life Divine

“For it is a gnostic way of dynamic living that must be the fulfilled divine life on earth, a way of living that develops higher instruments of world-knowledge and world-action for the dynamisation of consciousness in the physical existence and takes up and transforms the values of a world of material Nature.” The Life Divine

"For knowledge is power and mastery.” The Life Divine

“For knowledge is power and mastery.” The Life Divine

"For Life is Force and Force is Power and Power is Will and Will is the working of the Master-Consciousness.” The Life Divine

“For Life is Force and Force is Power and Power is Will and Will is the working of the Master-Consciousness.” The Life Divine

“For Mind as we know it is a power of the Ignorance seeking for Truth, groping with difficulty to find it, reaching only mental constructions and representations of it in word and idea, in mind formations, sense formations,—as if bright or shadowy photographs or films of a distant Reality were all that it could achieve.” The Life Divine

"For the complete individual is the cosmic individual, since only when we have taken the universe into ourselves, — and transcended it, — can our individuality be complete.” The Life Divine*

“For the complete individual is the cosmic individual, since only when we have taken the universe into ourselves,—and transcended it,—can our individuality be complete.” The Life Divine

“For the cosmic Spirit inhabits each and all, but is more than all; …” The Life Divine

"For the essence of consciousness is the power to be aware of itself and its objects, . . . .” The Life Divine

“For the essence of consciousness is the power to be aware of itself and its objects, …” The Life Divine

“For the Force that builds the worlds is a conscious Force, …” The Life Divine

“For the highest intuitive Knowledge sees things in the whole, in the large and details only as sides of the indivisible whole; its tendency is towards immediate synthesis and the unity of knowledge.” The Life Divine

:::   "For there seems to be no reason why Life should evolve out of material elements or Mind out of living form, unless we accept the Vedantic solution that Life is already involved in Matter and Mind in Life because in essence Matter is a form of veiled Life, Life a form of veiled Consciousness.” The Life Divine

“For there seems to be no reason why Life should evolve out of material elements or Mind out of living form, unless we accept the Vedantic solution that Life is already involved in Matter and Mind in Life because in essence Matter is a form of veiled Life, Life a form of veiled Consciousness.” The Life Divine

"For these are achievements of the spiritual mind in man; they are movements of that mind passing beyond itself, but on its own plane, into the splendours of the Spirit. The Life Divine

"For we have seen that universal force and universal consciousness are one, — cosmic force is the operation of cosmic consciousness.” The Life Divine*

“For we have seen that universal force and universal consciousness are one,—cosmic force is the operation of cosmic consciousness.” The Life Divine

goddess ::: “The faith in the divine Shakti must be always at the back of our strength and when she becomes manifest, it must be or grow implicit and complete. There is nothing that is impossible to her who is the conscious Power and universal Goddess all-creative from eternity and armed with the Spirit’s omnipotence.” The Life Divine

"God is the All and that which exceeds, transcends the All; there is nothing in existence which is not God but God is not anything in that existence, except symbolically, in image to His own consciousness.” The Life Divine

“God is the All and that which exceeds, transcends the All; there is nothing in existence which is not God but God is not anything in that existence, except symbolically, in image to His own consciousness.” The Life Divine

god ::: Sri Aurobindo: ". . . the Absolute, the Spirit, the Self spaceless and timeless, the Self manifest in the cosmos and Lord of Nature, — all this is what we mean by God, . . . .” *The Life Divine

god ::: “… the Absolute, the Spirit, the Self spaceless and timeless, the Self manifest in the cosmos and Lord of Nature,—all this is what we mean by God, …” The Life Divine

golden Sphinx ::: Sri Aurobindo: "…the luminous veiled Sphinx of the infinite Consciousness and eternal Wisdom.” The Life Divine

guide ::: “The first is the discovery of the soul, not the outer soul of thought and emotion and desire, but the secret psychic entity, the divine element within us. When that becomes dominant over the nature, when we are consciously the soul and when mind, life and body take their true place as its instruments, we are aware of a guide within that knows the truth, the good, the true delight and beauty of existence, controls heart and intellect by its luminous law and leads our life and being towards spiritual completeness.” The Life Divine

"High beyond the Intelligence is the Great Self, beyond the Great Self is the Unmanifest, beyond the Unmanifest is the Conscious Being. There is nothing beyond the Being, — that is the extreme ultimate, that the supreme goal.” — Katha Upanishad. (4) (Sri Aurobindo"s translation) The Life Divine

“High beyond the Intelligence is the Great Self, beyond the Great Self is the Unmanifest, beyond the Unmanifest is the Conscious Being. There is nothing beyond the Being,—that is the extreme ultimate, that the supreme goal.”—Katha Upanishad. (4) (Sri Aurobindo’s translation) The Life Divine

humanity ::: “The universe is a manifestation of the Reality, and there is a truth of the universal existence, a Power of cosmic being, an all-self or world-spirit. Humanity is a formation or manifestation of the Reality in the universe, and there is a truth and self of humanity, a human spirit, a destiny of human life.” The Life Divine

“Human life is itself only a term in a graded series, through which the secret Spirit in the universe develops gradually his purpose and works it out finally through the enlarging and ascending individual soul-consciousness in the body. This ascent can only take place by rebirth within the ascending order; an individual visit coming across it and progressing on some other line elsewhere could not fit into the system of this evolutionary existence.” The Life Divine

"If one knows Him as Brahman the Non-Being, he becomes merely the non-existent. If one knows that Brahman Is, then is he known as the real in existence.” — Taittiriya Upanishad. The Life Divine

“If one stands back from the mind and its activities so that they fall silent at will or go on as a surface movement of which one is the detached and disinterested witness, it becomes possible eventually to realise oneself as the inner Self of mind, the true and pure mental being, the Purusha; …” The Life Divine

:::   "If there is an evolution in material Nature and if it is an evolution of being with consciousness and life as its two key-terms and powers, this fullness of being, fullness of consciousness, fullness of life must be the goal of development towards which we are tending and which will manifest at an early or later stage of our destiny. The Self, the Spirit, the Reality that is disclosing itself out of the first inconscience of life and matter, would evolve its complete truth of being and consciousness in that life and matter. It would return to itself, — or, if its end as an individual is to return into its Absolute, it could make that return also, — not through a frustration of life but through a spiritual completeness of itself in life. Our evolution in the Ignorance with its chequered joy and pain of self-discovery and world-discovery, its half-fulfilments, its constant finding and missing, is only our first state. It must lead inevitably towards an evolution in the Knowledge, a self-finding and self-unfolding of the Spirit, a self-revelation of the Divinity in things in that true power of itself in Nature which is to us still a Supernature.” The Life Divine

“If there is an evolution in material Nature and if it is an evolution of being with consciousness and life as its two key-terms and powers, this fullness of being, fullness of consciousness, fullness of life must be the goal of development towards which we are tending and which will manifest at an early or later stage of our destiny. The Self, the Spirit, the Reality that is disclosing itself out of the first inconscience of life and matter, would evolve its complete truth of being and consciousness in that life and matter. It would return to itself,—or, if its end as an individual is to return into its Absolute, it could make that return also,—not through a frustration of life but through a spiritual completeness of itself in life. Our evolution in the Ignorance with its chequered joy and pain of self-discovery and world-discovery, its half-fulfilments, its constant finding and missing, is only our first state. It must lead inevitably towards an evolution in the Knowledge, a self-finding and self-unfolding of the Spirit, a self-revelation of the Divinity in things in that true power of itself in Nature which is to us still a Supernature.” The Life Divine

"If there is a self in us capable of largeness and universality, able to enter into a cosmic consciousness, that too must be within our inner being; the outer consciousness is a physical consciousness bound to its individual limits by the triple cord of mind, life and body: any external attempt at universality can only result either in an aggrandisement of the ego or an effacement of the personality by its extinction in the mass or subjugation to the mass.” The Life Divine*

“If we accept the Vedic image of the Sun of Truth, . . . we may compare the action of the Higher Mind to a composed and steady sunshine, the energy of the Illumined Mind beyond it to an outpouring of massive lightnings of flaming sun-stuff. Still beyond can be met a yet greater power of the Truth-Force, an intimate and exact Truth-vision, Truth-thought, Truth-sense, Truth-feeling, Truth-action, to which we can give in a special sense the name of Intuition; . . . At the source of this Intuition we discover a superconscient cosmic Mind in direct contact with the supramental Truth-Consciousness, an original intensity determinant of all movements below it and all mental energies,—not Mind as we know it, but an Overmind that covers as with the wide wings of some creative Oversoul this whole lower hemisphere of Knowledge-Ignorance, links it with that greater Truth-Consciousness while yet at the same time with its brilliant golden Lid it veils the face of the greater Truth from our sight, intervening with its flood of infinite possibilities as at once an obstacle and a passage in our seeking of the spiritual law of our existence, its highest aim, its secret Reality.” The Life Divine

"If we take this fourfold status as a figure of the Self passing from its superconscient state, where there is no subject or object, into a luminous trance in which superconscience becomes a massed consciousness out of which the subjective status of being and the objective come into emergence, then we get according to our view of things either a possible process of illusionary creation or a process of creative Self-knowledge and All-knowledge.” The Life Divine

“If we take this fourfold status as a figure of the Self passing from its superconscient state, where there is no subject or object, into a luminous trance in which superconscience becomes a massed consciousness out of which the subjective status of being and the objective come into emergence, then we get according to our view of things either a possible process of illusionary creation or a process of creative Self-knowledge and All-knowledge.” The Life Divine

ignorance ::: “Ignorance is the absence of the divine eye of perception which gives us the sight of the supramental Truth; it is the non-perceiving principle in our consciousness as opposed to the truth-perceiving conscious vision and knowledge.” The Life Divine

“Ignorance is the consciousness of being in the successions of Time, divided in its knowledge by dwelling in the moment, divided in its conception of self-being by dwelling in the divisions of Space and the relations of circumstance, self-prisoned in the multiple working of the unity. It is called the Ignorance because it has put behind it the knowledge of unity and by that very fact is unable to know truly or completely either itself or the world, either the transcendent or the universal reality.” The Life Divine

ignorance ::: the state or fact of being ignorant; lack of knowledge, learning, information. Ignorance, ignorance"s, Ignorance"s, ignorance", world-ignorance, World-Ignorance.

Sri Aurobindo: "Ignorance is the absence of the divine eye of perception which gives us the sight of the supramental Truth; it is the non-perceiving principle in our consciousness as opposed to the truth-perceiving conscious vision and knowledge.” *The Life Divine

"Ignorance is the consciousness of being in the successions of Time, divided in its knowledge by dwelling in the moment, divided in its conception of self-being by dwelling in the divisions of Space and the relations of circumstance, self-prisoned in the multiple working of the unity. It is called the Ignorance because it has put behind it the knowledge of unity and by that very fact is unable to know truly or completely either itself or the world, either the transcendent or the universal reality.” The Life Divine

"Ignorance means Avidya, the separative consciousness and the egoistic mind and life that flow from it and all that is natural to the separative consciousness and the egoistic mind and life. This Ignorance is the result of a movement by which the cosmic Intelligence separated itself from the light of the Supermind (the divine Gnosis) and lost the Truth, — truth of being, truth of divine consciousness, truth of force and action, truth of Ananda. As a result, instead of a world of integral truth and divine harmony created in the light of the divine Gnosis, we have a world founded on the part truths of an inferior cosmic Intelligence in which all is half-truth, half-error. . . . All in the consciousness of this creation is either limited or else perverted by separation from the integral Light; even the Truth it perceives is only a half-knowledge. Therefore it is called the Ignorance.” The Mother

". . . all ignorance is a penumbra which environs an orb of knowledge . . . .”The Life Divine

"This world is not really created by a blind force of Nature: even in the Inconscient the presence of the supreme Truth is at work; there is a seeing Power behind it which acts infallibly and the steps of the Ignorance itself are guided even when they seem to stumble; for what we call the Ignorance is a cloaked Knowledge, a Knowledge at work in a body not its own but moving towards its own supreme self-discovery.” Essays in Philosophy and Yoga

"Knowledge is no doubt the knowledge of the One, the realisation of the Being; Ignorance is a self-oblivion of Being, the experience of separateness in the multiplicity and a dwelling or circling in the ill-understood maze of becomings: . . . .” The Life Divine*


illumined mind ::: Sri Aurobindo: "This greater Force is that of the Illumined Mind, a Mind no longer of higher Thought, but of spiritual light. Here the clarity of the spiritual intelligence, its tranquil daylight, gives place or subordinates itself to an intense lustre, a splendour and illumination of the Spirit: a play of lightnings of spiritual truth and power breaks from above into the consciousness and adds to the calm and wide enlightenment and the vast descent of peace which characterise or accompany the action of the larger conceptual-spiritual principle, a fiery ardour of realisation and a rapturous ecstasy of knowledge.” *The Life Divine

"The Illumined Mind does not work primarily by thought, but by vision; . . . .” The Life Divine

"As the Higher Mind brings a greater consciousness into the being through the spiritual idea and its power of truth, so the Illumined Mind brings in a still greater consciousness through a Truth-sight and Truth-light and its seeing and seizing power.” The Life Divine*


imagination ::: “… our mind has the faculty of imagination; it can create and take as true and real its own mental structures: . . . . Our mental imagination is an instrument of Ignorance; it is the resort or device or refuge of a limited capacity of knowledge, a limited capacity of effective action. Mind supplements these deficiencies by its power of imagination: it uses it to extract from things obvious and visible the things that are not obvious and visible; it undertakes to create its own figures of the possible and the impossible; it erects illusory actuals or draws figures of a conjectured or constructed truth of things that are not true to outer experience. That is at least the appearance of its operation; but, in reality, it is the mind’s way or one of its ways of summoning out of Being its infinite possibilities, even of discovering or capturing the unknown possibilities of the Infinite.” The Life Divine

:::   ". . . immortality in its fundamental sense does not mean merely some kind of personal survival of the bodily death; we are immortal by the eternity of our self-existence without beginning or end, beyond the whole succession of physical births and deaths through which we pass, beyond the alternations of our existence in this and other worlds: the spirit"s timeless existence is the true immortality.” *The Life Divine

“… immortality in its fundamental sense does not mean merely some kind of personal survival of the bodily death; we are immortal by the eternity of our self-existence without beginning or end, beyond the whole succession of physical births and deaths through which we pass, beyond the alternations of our existence in this and other worlds: the spirit’s timeless existence is the true immortality.” The Life Divine

imperfection ::: “… our imperfection is the sign of a transitional state, a growth not yet completed, an effort that is finding its way; …” The Life Divine

". . . impersonality is in the original undifferentiated truth of things the pure substance of nature of the Being, the Person; in the dynamic truth of things it differentiates its powers and lends them to constitute by their variations the manifestation of personality.” The Life Divine ::: *personalities, World-personality.

“Impersonality is the first character of cosmic self; …” The Life Divine

"In a certain sense, to use the relative and suggestive phrasing of our human language, all things are the symbols through which we have to approach and draw nearer to That by which we and they exist.” The Life Divine

“In actual fact Mind measures Time by event and Space by Matter; but it is possible in pure mentality to disregard the movement of event and the disposition of substance and realise the pure movement of Conscious-Force which constitutes Space and Time; these two are then merely two aspects of the universal force of Consciousness which in their intertwined interaction comprehend the warp and woof of its action upon itself. And to a consciousness higher than Mind which should regard our past, present and future in one view, containing and not contained in them, not situated at a particular moment of Time for its point of prospection, Time might well offer itself as an eternal present. And to the same consciousness not situated at any particular point of Space, but containing all points and regions in itself, Space also might well offer itself as a subjective and indivisible extension,—no less subjective than Time.” The Life Divine

inconscience ::: Sri Aurobindo: "The Inconscience is an inverse reproduction of the supreme superconscience: it has the same absoluteness of being and automatic action, but in a vast involved trance; it is being lost in itself, plunged in its own abyss of infinity.” *The Life Divine

   "All aspects of the omnipresent Reality have their fundamental truth in the Supreme Existence. Thus even the aspect or power of Inconscience, which seems to be an opposite, a negation of the eternal Reality, yet corresponds to a Truth held in itself by the self-aware and all-conscious Infinite. It is, when we look closely at it, the Infinite"s power of plunging the consciousness into a trance of self-involution, a self-oblivion of the Spirit veiled in its own abysses where nothing is manifest but all inconceivably is and can emerge from that ineffable latency. In the heights of Spirit this state of cosmic or infinite trance-sleep appears to our cognition as a luminous uttermost Superconscience: at the other end of being it offers itself to cognition as the Spirit"s potency of presenting to itself the opposites of its own truths of being, — an abyss of non-existence, a profound Night of inconscience, a fathomless swoon of insensibility from which yet all forms of being, consciousness and delight of existence can manifest themselves, — but they appear in limited terms, in slowly emerging and increasing self-formulations, even in contrary terms of themselves; it is the play of a secret all-being, all-delight, all-knowledge, but it observes the rules of its own self-oblivion, self-opposition, self-limitation until it is ready to surpass it. This is the Inconscience and Ignorance that we see at work in the material universe. It is not a denial, it is one term, one formula of the infinite and eternal Existence.” *The Life Divine

"Once consciousnesses separated from the one consciousness, they fell inevitably into Ignorance and the last result of Ignorance was Inconscience.” Letters on Yoga

*inconscience.



Inconscience ::: “The Inconscience is an inverse reproduction of the supreme superconscience: it has the same absoluteness of being and automatic action, but in a vast involved trance; it is being lost in itself, plunged in its own abyss of infinity.” The Life Divine

inconscient ::: Sri Aurobindo: "The Inconscient and the Ignorance may be mere empty abstractions and can be dismissed as irrelevant jargon if one has not come in collision with them or plunged into their dark and bottomless reality. But to me they are realities, concrete powers whose resistance is present everywhere and at all times in its tremendous and boundless mass.” *Letters on Savitri

". . . in its actual cosmic manifestation the Supreme, being the Infinite and not bound by any limitation, can manifest in Itself, in its consciousness of innumerable possibilities, something that seems to be the opposite of itself, something in which there can be Darkness, Inconscience, Inertia, Insensibility, Disharmony and Disintegration. It is this that we see at the basis of the material world and speak of nowadays as the Inconscient — the Inconscient Ocean of the Rigveda in which the One was hidden and arose in the form of this universe — or, as it is sometimes called, the non-being, Asat.” Letters on Yoga

"The Inconscient itself is only an involved state of consciousness which like the Tao or Shunya, though in a different way, contains all things suppressed within it so that under a pressure from above or within all can evolve out of it — ‘an inert Soul with a somnambulist Force".” Letters on Yoga

"The Inconscient is the last resort of the Ignorance.” Letters on Yoga

"The body, we have said, is a creation of the Inconscient and itself inconscient or at least subconscient in parts of itself and much of its hidden action; but what we call the Inconscient is an appearance, a dwelling place, an instrument of a secret Consciousness or a Superconscient which has created the miracle we call the universe.” Essays in Philosophy and Yoga :::

"The Inconscient is a sleep or a prison, the conscient a round of strivings without ultimate issue or the wanderings of a dream: we must wake into the superconscious where all darkness of night and half-lights cease in the self-luminous bliss of the Eternal.” The Life Divine

"Men have not learnt yet to recognise the Inconscient on which the whole material world they see is built, or the Ignorance of which their whole nature including their knowledge is built; they think that these words are only abstract metaphysical jargon flung about by the philosophers in their clouds or laboured out in long and wearisome books like The Life Divine. Letters on Savitri :::

   "Is it really a fact that even the ordinary reader would not be able to see any difference between the Inconscient and Ignorance unless the difference is expressly explained to him? This is not a matter of philosophical terminology but of common sense and the understood meaning of English words. One would say ‘even the inconscient stone" but one would not say, as one might of a child, ‘the ignorant stone". One must first be conscious before one can be ignorant. What is true is that the ordinary reader might not be familiar with the philosophical content of the word Inconscient and might not be familiar with the Vedantic idea of the Ignorance as the power behind the manifested world. But I don"t see how I can acquaint him with these things in a single line, even with the most. illuminating image or symbol. He might wonder, if he were Johnsonianly minded, how an Inconscient could be teased or how it could wake Ignorance. I am afraid, in the absence of a miracle of inspired poetical exegesis flashing through my mind, he will have to be left wondering.” Letters on Savitri

  **inconscient, Inconscient"s.**


infinity ::: “We see at once that if such an Existence is, it must be, like the Energy, infinite. Neither reason nor experience nor intuition nor imagination bears witness to us of the possibility of a final terminus. All end and beginning presuppose something beyond the end or beginning. An absolute end, an absolute beginning is not only a contradiction in terms, but a contradiction of the essence of things, a violence, a fiction. Infinity imposes itself upon the appearances of the finite by its ineffugable self-existence.” The Life Divine

"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.” The Life Divine

“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.” The Life Divine

:::   ". . . in such a view, the word consciousness changes its meaning. It is no longer synonymous with mentality but indicates a self-aware force of existence of which mentality is a middle term; below mentality it sinks into vital and material movements which are for us subconscient; above, it rises into the supramental which is for us the superconscient. But in all it is one and the same thing organising itself differently. This is, once more, the Indian conception of Chit which, as energy, creates the worlds.” *The Life Divine

“… in such a view, the word consciousness changes its meaning. It is no longer synonymous with mentality but indicates a self-aware force of existence of which mentality is a middle term; below mentality it sinks into vital and material movements which are for us subconscient; above, it rises into the supramental which is for us the superconscient. But in all it is one and the same thing organising itself differently. This is, once more, the Indian conception of Chit which, as energy, creates the worlds.” The Life Divine

"In Supermind being, consciousness of knowledge and consciousness of will are not divided as they seem to be in our mental operations; they are a trinity, one movement with three effective aspects. Each has its own effect. Being gives the effect of substance, consciousness the effect of knowledge, of the self-guiding and shaping idea, of comprehension and apprehension; will gives the effect of self-fulfilling force. But the idea is only the light of the reality illumining itself; it is not mental thought nor imagination, but effective self-awareness. It is Real-Idea.” The Life Divine

“In Supermind being, consciousness of knowledge and consciousness of will are not divided as they seem to be in our mental operations; they are a trinity, one movement with three effective aspects. Each has its own effect. Being gives the effect of substance, consciousness the effect of knowledge, of the self-guiding and shaping idea, of comprehension and apprehension; will gives the effect of self-fulfilling force. But the idea is only the light of the reality illumining itself; it is not mental thought nor imagination, but effective self-awareness. It is Real-Idea.” The Life Divine

:::   ". . . in the language of the Upanishad, the life-force is the food of the body and the body the food of the life-force; in other words, the life-energy in us both supplies the material by which the form is built up and constantly maintained and renewed and is at the same time constantly using up the substantial form of itself which it thus creates and keeps in existence.” *The Life Divine

“… in the language of the Upanishad, the life-force is the food of the body and the body the food of the life-force; in other words, the life-energy in us both supplies the material by which the form is built up and constantly maintained and renewed and is at the same time constantly using up the substantial form of itself which it thus creates and keeps in existence.” The Life Divine

"In the subconscient knowledge or consciousness is involved in action, for action is the essence of Life.” The Life Divine

“In the subconscient knowledge or consciousness is involved in action, for action is the essence of Life.” The Life Divine

intuition ::: direct perception of truth, fact, etc., independent of any reasoning process. intuition"s, intuitions, half-intuition.

Sri Aurobindo: "Intuition is a power of consciousness nearer and more intimate to the original knowledge by identity; for it is always something that leaps out direct from a concealed identity. It is when the consciousness of the subject meets with the consciousness in the object, penetrates it and sees, feels or vibrates with the truth of what it contacts, that the intuition leaps out like a spark or lightning-flash from the shock of the meeting; or when the consciousness, even without any such meeting, looks into itself and feels directly and intimately the truth or the truths that are there or so contacts the hidden forces behind appearances, then also there is the outbreak of an intuitive light; or, again, when the consciousness meets the Supreme Reality or the spiritual reality of things and beings and has a contactual union with it, then the spark, the flash or the blaze of intimate truth-perception is lit in its depths. This close perception is more than sight, more than conception: it is the result of a penetrating and revealing touch which carries in it sight and conception as part of itself or as its natural consequence. A concealed or slumbering identity, not yet recovering itself, still remembers or conveys by the intuition its own contents and the intimacy of its self-feeling and self-vision of things, its light of truth, its overwhelming and automatic certitude.” *The Life Divine

   "Intuition is always an edge or ray or outleap of a superior light; it is in us a projecting blade, edge or point of a far-off supermind light entering into and modified by some intermediate truth-mind substance above us and, so modified, again entering into and very much blinded by our ordinary or ignorant mind-substance; but on that higher level to which it is native its light is unmixed and therefore entirely and purely veridical, and its rays are not separated but connected or massed together in a play of waves of what might almost be called in the Sanskrit poetic figure a sea or mass of ``stable lightnings"". When this original or native Intuition begins to descend into us in answer to an ascension of our consciousness to its level or as a result of our finding of a clear way of communication with it, it may continue to come as a play of lightning-flashes, isolated or in constant action; but at this stage the judgment of reason becomes quite inapplicable, it can only act as an observer or registrar understanding or recording the more luminous intimations, judgments and discriminations of the higher power. To complete or verify an isolated intuition or discriminate its nature, its application, its limitations, the receiving consciousness must rely on another completing intuition or be able to call down a massed intuition capable of putting all in place. For once the process of the change has begun, a complete transmutation of the stuff and activities of the mind into the substance, form and power of Intuition is imperative; until then, so long as the process of consciousness depends upon the lower intelligence serving or helping out or using the intuition, the result can only be a survival of the mixed Knowledge-Ignorance uplifted or relieved by a higher light and force acting in its parts of Knowledge.” *The Life Divine

  "I use the word ‘intuition" for want of a better. In truth, it is a makeshift and inadequate to the connotation demanded of it. The same has to be said of the word ‘consciousness" and many others which our poverty compels us to extend illegitimately in their significance.” *The Life Divine - Sri Aurobindo"s footnote.

"For intuition is an edge of light thrust out by the secret Supermind. . . .” The Life Divine

". . . 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.” The Life Divine

"Intuition is above illumined Mind which is simply higher Mind raised to a great luminosity and more open to modified forms of intuition and inspiration.” Letters on Yoga

"Intuition sees the truth of things by a direct inner contact, not like the ordinary mental intelligence by seeking and reaching out for indirect contacts through the senses etc. But the limitation of the Intuition as compared with the supermind is that it sees things by flashes, point by point, not as a whole. Also in coming into the mind it gets mixed with the mental movement and forms a kind of intuitive mind activity which is not the pure truth, but something in between the higher Truth and the mental seeking. It can lead the consciousness through a sort of transitional stage and that is practically its function.” Letters on Yoga


“Intuition is always an edge or ray or outleap of a superior light; it is in us a projecting blade, edge or point of a far-off supermind light entering into and modified by some intermediate truth-mind substance above us and, so modified, again entering into and very much blinded by our ordinary or ignorant mind-substance; but on that higher level to which it is native its light is unmixed and therefore entirely and purely veridical, and its rays are not separated but connected or massed together in a play of waves of what might almost be called in the Sanskrit poetic figure a sea or mass of ``stable lightnings’’. When this original or native Intuition begins to descend into us in answer to an ascension of our consciousness to its level or as a result of our finding of a clear way of communication with it, it may continue to come as a play of lightning-flashes, isolated or in constant action; but at this stage the judgment of reason becomes quite inapplicable, it can only act as an observer or registrar understanding or recording the more luminous intimations, judgments and discriminations of the higher power. To complete or verify an isolated intuition or discriminate its nature, its application, its limitations, the receiving consciousness must rely on another completing intuition or be able to call down a massed intuition capable of putting all in place. For once the process of the change has begun, a complete transmutation of the stuff and activities of the mind into the substance, form and power of Intuition is imperative; until then, so long as the process of consciousness depends upon the lower intelligence serving or helping out or using the intuition, the result can only be a survival of the mixed Knowledge-Ignorance uplifted or relieved by a higher light and force acting in its parts of Knowledge.” The Life Divine

“… 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.” The Life Divine

intuitive knowledge ::: Sri Aurobindo: " For the highest intuitive Knowledge sees things in the whole, in the large and details only as sides of the indivisible whole; its tendency is towards immediate synthesis and the unity of knowledge.” *The Life Divine

"The intuitive knowledge on the contrary, however limited it may be in its field or application, is within that scope sure with an immediate, a durable and especially a self-existent certitude.” The Synthesis of Yoga

"All intuitive knowledge comes more or less directly from the light of the self-aware spirit entering into the mind, the spirit concealed behind mind and conscious of all in itself and in all its selves, omniscient and capable of illumining the ignorant or the self-forgetful mind whether by rare or constant flashes or by a steady instreaming light, out of its omniscience.” The Synthesis of Yoga*


"Ishwara is Brahman the Reality, Self, Spirit, revealed as possessor, enjoyer of his own self-existence, creator of the universe and one with it, Pantheos, and yet superior to it, the Eternal, the Infinite, the Ineffable, the Divine Transcendence.” The Life Divine

“Ishwara is Brahman the Reality, Self, Spirit, revealed as possessor, enjoyer of his own self-existence, creator of the universe and one with it, Pantheos, and yet superior to it, the Eternal, the Infinite, the Ineffable, the Divine Transcendence.” The Life Divine

“It could be affirmed as a consequence that there is one all-pervading Life or dynamic energy—the material aspect being only its outermost movement—that creates all these forms of the physical universe, Life imperishable and eternal which, even if the whole figure of the universe were quite abolished, would itself still go on existing and be capable of producing a new universe in its place, must indeed, unless it be held back in a state of rest by some higher Power or hold itself back, inevitably go on creating. In that case Life is nothing else than the Force that builds and maintains and destroys forms in the world; it is Life that manifests itself in the form of the earth as much as in the plant that grows upon the earth and the animals that support their existence by devouring the life-force of the plant or of each other. All existence here is a universal Life that takes form of Matter. It might for that purpose hide life-process in physical process before it emerges as submental sensitivity and mentalised vitality, but still it would be throughout the same creative Life-principle.” The Life Divine

It is the cryptic verses of the Veda that help us here; for they contain, though concealed, the gospel of the divine and immortal Supermind and through the veil some illumining flashes come to us. We can see through these utterances the conception of this Supermind as a vastness beyond the ordinary firmaments of our consciousness in which truth of being is luminously one with all that expresses it and assures inevitably truth of vision, formulation, arrangement, word, act and movement and therefore truth also of result of movement, result of action and expression, infallible ordinance or law. Vast all-comprehensiveness; luminous truth and harmony of being in that vastness and not a vague chaos or self-lost obscurity; truth of law and act and knowledge expressive of that harmonious truth of being: these seem to be the essential terms of the Vedic description.” *The Life Divine

“It is this essential indeterminability of the Absolute that translates itself into our consciousness through the fundamental negating positives of our spiritual experience, the immobile immutable Self, the Nirguna Brahman, the Eternal without qualities, the pure featureless One Existence, the Impersonal, the Silence void of activities, the Non-being, the Ineffable and the Unknowable. On the other side it is the essence and source of all determinations, and this dynamic essentiality manifests to us through the fundamental affirming positives in which the Absolute equally meets us; for it is the Self that becomes all things, the Saguna Brahman, the Eternal with infinite qualities, the One who is the Many, the infinite Person who is the source and foundation of all persons and personalities, the Lord of creation, the Word, the Master of all works and action; it is that which being known all is known: these affirmatives correspond to those negatives. For it is not possible in a supramental cognition to split asunder the two sides of the One Existence,—even to speak of them as sides is excessive, for they are in each other, their co-existence or one-existence is eternal and their powers sustaining each other found the self-manifestation of the Infinite.” The Life Divine

" . . . it is through self-giving or surrender of soul and nature to the Divine Being that we can attain to our highest self and supreme Reality, for it is the Divine Being who is that highest self and that supreme Reality, and we are self-existent and eternal only in his eternity and by his self-existence.” The Life Divine

“It might be said again that, even so, in Sachchidananda itself at least, above all worlds of manifestation, there could be nothing but the self-awareness of pure existence and consciousness and a pure delight of existence. Or, indeed, this triune being itself might well be only a trinity of original spiritual self-determinations of the Infinite; these too, like all determinations, would cease to exist in the ineffable Absolute. But our position is that these must be inherent truths of the supreme being; their utmost reality must be pre-existent in the Absolute even if they are ineffably other there than what they are in the spiritual mind’s highest possible experience. The Absolute is not a mystery of infinite blankness nor a supreme sum of negations; nothing can manifest that is not justified by some self-power of the original and omnipresent Reality.” The Life Divine

“I use the word ‘intuition’ for want of a better. In truth, it is a makeshift and inadequate to the connotation demanded of it. The same has to be said of the word ‘consciousness’ and many others which our poverty compels us to extend illegitimately in their significance.” The Life Divine—Sri Aurobindo’s footnote.

Joy ::: “Pleasure, joy and delight, as man uses the words, are limited and occasional movements which depend on certain habitual causes and emerge, like their opposites pain and grief which are equally limited and occasional movements, from a background other than themselves. Delight of being is universal, illimitable and self-existent, not dependent on particular causes, the background of all backgrounds, from which pleasure, pain and other more neutral experiences emerge. When delight of being seeks to realise itself as delight of becoming, it moves in the movement of force and itself takes different forms of movement of which pleasure and pain are positive and negative currents.” The Life Divine

“Knowledge is no doubt the knowledge of the One, the realisation of the Being; Ignorance is a self-oblivion of Being, the experience of separateness in the multiplicity and a dwelling or circling in the ill-understood maze of becomings: …” The Life Divine

"Knowledge is power and act of consciousness.” The Life Divine

“Knowledge is power and act of consciousness.” The Life Divine

law ::: “… all cosmic and real Law is a thing not imposed from outside, but from within, all development is self-development, all seed and result are seed of a Truth of things and result of that seed determined out of its potentialities. For the same reason no Law is absolute, because only the infinite is absolute, and everything contains within itself endless potentialities quite beyond its determined form and course, which are only determined through a self-limitation by Idea proceeding from an infinite liberty within.” The Life Divine

". . . liberation signifies an emergence into the true spiritual nature of being where all action is the automatic self-expression of that truth and there can be nothing else." *The Life Divine

“… liberation signifies an emergence into the true spiritual nature of being where all action is the automatic self-expression of that truth and there can be nothing else.” The Life Divine

". . . Life-Force emerging turns upon Matter, imposes a vital content on the operations of material Energy while it develops also its own new movements and operations; Life-Mind emerges in Life-Force and Matter and imposes its content of consciousness on their operations while it develops also its own action and faculties; . . . .” The Life Divine*

“… Life-Force emerging turns upon Matter, imposes a vital content on the operations of material Energy while it develops also its own new movements and operations; Life-Mind emerges in Life-Force and Matter and imposes its content of consciousness on their operations while it develops also its own action and faculties; …” The Life Divine

::: "Life is an infinite Force working in the terms of the finite; . . . .” The Life Divine

“Life is an infinite Force working in the terms of the finite; …” The Life Divine

"Life is universal Force working so as to create, energise, maintain and modify, even to the extent of dissolving and reconstructing, substantial forms with mutual play and interchange of an overtly or secretly conscious energy as its fundamental character.” The Life Divine

“Life is universal Force working so as to create, energise, maintain and modify, even to the extent of dissolving and reconstructing, substantial forms with mutual play and interchange of an overtly or secretly conscious energy as its fundamental character.” The Life Divine

life-self ::: Sri Aurobindo: ". . . our self-view is vitiated by the constant impact and intrusion of our outer life-self, our vital being, which seeks always to make the thinking mind its tool and servant: for our vital being is not concerned with self-knowledge but with self-affirmation, desire, ego.” *The Life Divine

::: *"*Life starts with the extreme divisions and rigid forms of Matter, and of this rigid division the atom, which is the basis of all material form, is the very type.” The Life Divine

“Life starts with the extreme divisions and rigid forms of Matter, and of this rigid division the atom, which is the basis of all material form, is the very type.” The Life Divine

"Life then is the dynamic play of a universal Force, a Force in which mental consciousness and nervous vitality are in some form or at least in their principle always inherent and therefore they appear and organise themselves in our world in the forms of Matter.” The Life Divine

“Life then is the dynamic play of a universal Force, a Force in which mental consciousness and nervous vitality are in some form or at least in their principle always inherent and therefore they appear and organise themselves in our world in the forms of Matter.” The Life Divine

light ::: “… light is primarily a spiritual manifestation of the Divine Reality illuminative and creative; material light is a subsequent representation or conversion of it into Matter for the purposes of the material Energy.” The Life Divine

light ::: Sri Aurobindo: ". . . light is primarily a spiritual manifestation of the Divine Reality illuminative and creative; material light is a subsequent representation or conversion of it into Matter for the purposes of the material Energy.” *The Life Divine

"Our sense by its incapacity has invented darkness. In truth there is nothing but Light, only it is a power of light either above or below our poor human vision"s limited range.

  For do not imagine that light is created by the Suns. The Suns are only physical concentrations of Light, but the splendour they concentrate for us is self-born and everywhere.

  God is everywhere and wherever God is, there is Light.” *The Hour of God

"Light is a general term. Light is not knowledge but the illumination that comes from above and liberates the being from obscurity and darkness.” The Mother

The Mother: "The light is everywhere, the force is everywhere. And the world is so small.” Words of the Mother, MCW Vol. 15. ::: *Light, light"s, lights, light-petalled, light-tasselled, half-light.


lord ::: Sri Aurobindo: "There is one Lord and Self and the many are only His representations and becomings.” *The Life Divine

Lord ::: “There is one Lord and Self and the many are only His representations and becomings.” The Life Divine

:::   "Love is in its nature the desire to give oneself to others and to receive others in exchange; it is a commerce between being and being.” *The Life Divine

“Love is in its nature the desire to give oneself to others and to receive others in exchange; it is a commerce between being and being.” The Life Divine

mage ::: Sri Aurobindo: " . . . the supreme Mage, the divine Magician, . . .” [the Lord] The Life Divine

Mage ::: “… the supreme Mage, the divine Magician, …” [the Lord] The Life Divine

Master ::: “The Master and Mover of our works is the One, the Universal and Supreme, the Eternal and Infinite. He is the transcendent unknown or unknowable Absolute, the unexpressed and unmanifested Ineffable above us; but he is also the Self of all beings, the Master of all worlds, transcending all worlds, the Light and the Guide, the All-Beautiful and All-Blissful, the Beloved and the Lover. He is the Cosmic Spirit and all-creating Energy around us; he is the Immanent within us. All that is is he, and he is the More than all that is, and we ourselves, though we know it not, are being of his being, force of his force, conscious with a consciousness derived from his; even our mortal existence is made out of his substance and there is an immortal within us that is a spark of the Light and Bliss that are for ever. No matter whether by knowledge, works, love or any other means, to become aware of this truth of our being, to realise it, to make it effective here or elsewhere is the object of all Yoga.” The Life Divine

“Material Nature is not ethical; the law which governs it is a co-ordination of fixed habits which take no cognisance of good and evil, but only of force that creates, force that arranges and preserves, force that disturbs and destroys impartially, non-ethically, according to the secret Will in it, according to the mute satisfaction of that Will in its own self-formations and self-dissolutions.” The Life Divine

material world ::: Sri Aurobindo: "Our material world is the result of all the others, for the other principles have all descended into Matter to create the physical universe, and every particle of what we call Matter contains all of them implicit in itself; their secret action, as we have seen, is involved in every moment of its existence and every movement of its activity. And as Matter is the last word of the descent, so it is also the first word of the ascent; as the powers of all these planes, worlds, grades, degrees are involved in the material existence, so are they all capable of evolution out of it. It is for this reason that material being does not begin and end with gases and chemical compounds and physical forces and movements, with nebulae and suns and earths, but evolves life, evolves mind, must evolve eventually Supermind and the higher degrees of the spiritual existence.” The Life Divine

". . . Matter is only substance-form of Force, . . . .” The Life Divine*

“… Matter is only substance-form of Force, …” The Life Divine

matter ::: “Matter is by no means fundamentally real; it is a structure of Energy.” The Life Divine

matter ::: Sri Aurobindo: "Matter is by no means fundamentally real; it is a structure of Energy.” *The Life Divine

"Matter, — substance itself, subtle or dense, mental or material, — is form and body of Spirit and would never have been created if it could not be made a basis for the self-expression of the Spirit.” The Life Divine

“Matter,—substance itself, subtle or dense, mental or material,—is form and body of Spirit and would never have been created if it could not be made a basis for the self-expression of the Spirit.” The Life Divine

:::   "Maya is the supreme and universal consciousness and force of the Eternal and Infinite and, being by its very nature unbound and illimitable, it can put forth many states of consciousness at a time, many dispositions of its Force, without ceasing to be the same consciousness-force for ever. It is at once transcendental, universal and individual; it is the supreme supracosmic Being that is aware of itself as All-Being, as the Cosmic Self, as the Consciousness-Force of cosmic Nature, and at the same time experiences itself as the individual being and consciousness in all existences.” The Life Divine

“Maya is the supreme and universal consciousness and force of the Eternal and Infinite and, being by its very nature unbound and illimitable, it can put forth many states of consciousness at a time, many dispositions of its Force, without ceasing to be the same consciousness-force for ever. It is at once transcendental, universal and individual; it is the supreme supracosmic Being that is aware of itself as All-Being, as the Cosmic Self, as the Consciousness-Force of cosmic Nature, and at the same time experiences itself as the individual being and consciousness in all existences.” The Life Divine

Maya ::: “Maya in its original sense meant a comprehending and containing consciousness capable of embracing, measuring and limiting and therefore formative; it is that which outlines, measures out, moulds forms in the formless, psychologises and seems to make knowable the Unknowable, geometrises and seems to make measurable the limitless. Later the word came from its original sense of knowledge, skill, intelligence to acquire a pejorative sense of cunning, fraud or illusion, and it is in the figure of an enchantment or illusion that it is used by the philosophical systems.” The Life Divine

maya ::: Sri Aurobindo: "Maya in its original sense meant a comprehending and containing consciousness capable of embracing, measuring and limiting and therefore formative; it is that which outlines, measures out, moulds forms in the formless, psychologises and seems to make knowable the Unknowable, geometrises and seems to make measurable the limitless. Later the word came from its original sense of knowledge, skill, intelligence to acquire a pejorative sense of cunning, fraud or illusion, and it is in the figure of an enchantment or illusion that it is used by the philosophical systems.” *The Life Divine

memory ::: “… memory is only a process of consciousness, a utility; it cannot be the substance of being or the whole of our personality: it is simply one of the workings of consciousness as radiation is one of the workings of Light.” The Life Divine

“Men have not learnt yet to recognise the Inconscient on which the whole material world they see is built, or the Ignorance of which their whole nature including their knowledge is built; they think that these words are only abstract metaphysical jargon flung about by the philosophers in their clouds or laboured out in long and wearisome books like The Life Divine.

“Mental intelligence thinks out because it is merely a reflecting force of consciousness which does not know, but seeks to know; it follows in Time step by step the working of a knowledge higher than itself, a knowledge that exists always, one and whole, that holds Time in its grasp, that sees past, present and future in a single regard.: The Life Divine

mind, illumined ::: Sri Aurobindo: "This greater Force is that of the Illumined Mind, a Mind no longer of higher Thought, but of spiritual light. Here the clarity of the spiritual intelligence, its tranquil daylight, gives place or subordinates itself to an intense lustre, a splendour and illumination of the Spirit: a play of lightnings of spiritual truth and power breaks from above into the consciousness and adds to the calm and wide enlightenment and the vast descent of peace which characterise or accompany the action of the larger conceptual-spiritual principle, a fiery ardour of realisation and a rapturous ecstasy of knowledge.” *The Life Divine

“Mind in its essence is a consciousness which measures, limits, cuts out forms of things from the indivisible whole and contains them as if each were a separate integer.” The Life Divine

mind, inner ::: Sri Aurobindo: "This mind of pure intelligence has behind it our inner or subliminal mind which senses directly all the things of the mind-plane, is open to the action of a world of mental forces, and can feel the ideative and other imponderable influences which act upon the material world and the life-plane but which at present we can only infer and cannot directly experience:” *The Life Divine

“Mind is an instrument of analysis and synthesis, but not of essential knowledge. Its function is to cut out something vaguely from the unknown Thing in itself and call this measurement or delimitation of it the whole, and again to analyse the whole into its parts which it regards as separate mental objects.” The Life Divine

  "Mind, life and body, the soul in the succession of Time, the conscient, subconscient and superconscient, — these in their various relations and the result of their relations are cosmos and are Nature.” The Life Divine

“Mind, life and body, the soul in the succession of Time, the conscient, subconscient and superconscient,—these in their various relations and the result of their relations are cosmos and are Nature.” The Life Divine

mind, Self of ::: Sri Aurobindo: "If one stands back from the mind and its activities so that they fall silent at will or go on as a surface movement of which one is the detached and disinterested witness, it becomes possible eventually to realise oneself as the inner Self of mind, the true and pure mental being, the Purusha; . . . .” The Life Divine

mind ::: Sri Aurobindo: "The ‘Mind" in the ordinary use of the word covers indiscriminately the whole consciousness, for man is a mental being and mentalises everything; but in the language of this yoga the words ‘mind" and ‘mental" are used to connote specially the part of the nature which has to do with cognition and intelligence, with ideas, with mental or thought perceptions, the reactions of thought to things, with the truly mental movements and formations, mental vision and will, etc., that are part of his intelligence.” *Letters on Yoga

"Mind in its essence is a consciousness which measures, limits, cuts out forms of things from the indivisible whole and contains them as if each were a separate integer.” The Life Divine

"Mind is an instrument of analysis and synthesis, but not of essential knowledge. Its function is to cut out something vaguely from the unknown Thing in itself and call this measurement or delimitation of it the whole, and again to analyse the whole into its parts which it regards as separate mental objects.” The Life Divine

"The mind proper is divided into three parts — thinking Mind, dynamic Mind, externalising Mind — the former concerned with ideas and knowledge in their own right, the second with the putting out of mental forces for realisation of the idea, the third with the expression of them in life (not only by speech, but by any form it can give).” Letters on Yoga

"The difference between the ordinary mind and the intuitive is that the former, seeking in the darkness or at most by its own unsteady torchlight, first, sees things only as they are presented in that light and, secondly, where it does not know, constructs by imagination, by uncertain inference, by others of its aids and makeshifts things which it readily takes for truth, shadow projections, cloud edifices, unreal prolongations, deceptive anticipations, possibilities and probabilities which do duty for certitudes. The intuitive mind constructs nothing in this artificial fashion, but makes itself a receiver of the light and allows the truth to manifest in it and organise its own constructions.” The Synthesis of Yoga

"He [man] has in him not a single mentality, but a double and a triple, the mind material and nervous, the pure intellectual mind which liberates itself from the illusions of the body and the senses, and a divine mind above intellect which in its turn liberates itself from the imperfect modes of the logically discriminative and imaginative reason.” The Synthesis of Yoga

"Our mind is an observer of actuals, an inventor or discoverer of possibilities, but not a seer of the occult imperatives that necessitate the movements and forms of a creation. . . .” *The Life Divine

"The human mind is an instrument not of truth but of ignorance and error.” Letters on Yoga

"For Mind as we know it is a power of the Ignorance seeking for Truth, groping with difficulty to find it, reaching only mental constructions and representations of it in word and idea, in mind formations, sense formations, — as if bright or shadowy photographs or films of a distant Reality were all that it could achieve.” The Life Divine

The Mother: "The true role of the mind is the formation and organization of action. The mind has a formative and organizing power, and it is that which puts the different elements of inspiration in order for action, for organizing action. And if it would only confine itself to that role, receiving inspirations — whether from above or from the mystic centre of the soul — and simply formulating the plan of action — in broad outline or in minute detail, for the smallest things of life or the great terrestrial organizations — it would amply fulfil its function. It is not an instrument of knowledge. But is can use knowledge for action, to organize action. It is an instrument of organization and formation, very powerful and very capable when it is well developed.” Questions and Answers 1956, MCW Vol. 8.*


"Moreover we see that this cosmic action or any cosmic action is impossible without the play of an infinite Force of Existence which produces and regulates all these forms and movements; and that Force equally presupposes or is the action of an infinite Consciousness, because it is in its nature a cosmic Will determining all relations and apprehending them by its own mode of awareness, and it could not so determine and apprehend them if there were no comprehensive Consciousness behind that mode of cosmic awareness to originate as well as to hold, fix and reflect through it the relations of Being in the developing formation or becoming of itself which we call a universe.” The Life Divine

“Moreover we see that this cosmic action or any cosmic action is impossible without the play of an infinite Force of Existence which produces and regulates all these forms and movements; and that Force equally presupposes or is the action of an infinite Consciousness, because it is in its nature a cosmic Will determining all relations and apprehending them by its own mode of awareness, and it could not so determine and apprehend them if there were no comprehensive Consciousness behind that mode of cosmic awareness to originate as well as to hold, fix and reflect through it the relations of Being in the developing formation or becoming of itself which we call a universe.” The Life Divine

movement ::: 1. The act or an instance of moving; a change in place or position. A particular manner of moving. 2. Usually, movements, actions or activities, as of a person or a body of persons. ::: movement"s, movements, many-movemented.

Sri Aurobindo: "When we withdraw our gaze from its egoistic preoccupation with limited and fleeting interests and look upon the world with dispassionate and curious eyes that search only for the Truth, our first result is the perception of a boundless energy of infinite existence, infinite movement, infinite activity pouring itself out in limitless Space, in eternal Time, an existence that surpasses infinitely our ego or any ego or any collectivity of egos, in whose balance the grandiose products of aeons are but the dust of a moment and in whose incalculable sum numberless myriads count only as a petty swarm." *The Life Divine

". . . the purest, freest form of insight into existence as it is shows us nothing but movement. Two things alone exist, movement in Space, movement in Time, the former objective, the latter subjective.” The Life Divine

"The world is a cyclic movement (samsâra ) of the Divine Consciousness in Space and Time. Its law and, in a sense, its object is progression; it exists by movement and would be dissolved by cessation of movement. But the basis of this movement is not material; it is the energy of active consciousness which, by its motion and multiplication in different principles (different in appearance, the same in essence), creates oppositions of unity and multiplicity, divisions of Time and Space, relations and groupings of circumstance and Causality. All these things are real in consciousness, but only symbolic of the Being, somewhat as the imaginations of a creative Mind are true representations of itself, yet not quite real in comparison with itself, or real with a different kind of reality.” The Upanishads*



movement ::: “When we withdraw our gaze from its egoistic preoccupation with limited and fleeting interests and look upon the world with dispassionate and curious eyes that search only for the Truth, our first result is the perception of a boundless energy of infinite existence, infinite movement, infinite activity pouring itself out in limitless Space, in eternal Time, an existence that surpasses infinitely our ego or any ego or any collectivity of egos, in whose balance the grandiose products of aeons are but the dust of a moment and in whose incalculable sum numberless myriads count only as a petty swarm.” The Life Divine

Name ::: “Name in its deeper sense is not the word by which we describe the object, but the total of power, quality, character of the reality which a form of things embodies and which we try to sum up by a designating sound, a knowable name, Nomen. Nomen in this sense, we might say, is Numen; the secret Names of the Gods are their power, quality, character of being caught up by the consciousness and made conceivable. The Infinite is nameless, but in that namelessness all possible names, Numens of the gods, the names and forms of all realities, are already envisaged and prefigured, because they are there latent and inherent in the All-Existence.” The Life Divine

name ::: Sri Aurobindo: "Name in its deeper sense is not the word by which we describe the object, but the total of power, quality, character of the reality which a form of things embodies and which we try to sum up by a designating sound, a knowable name, Nomen. Nomen in this sense, we might say, is Numen; the secret Names of the Gods are their power, quality, character of being caught up by the consciousness and made conceivable. The Infinite is nameless, but in that namelessness all possible names, Numens of the gods, the names and forms of all realities, are already envisaged and prefigured, because they are there latent and inherent in the All-Existence.” The Life Divine

nescient. ::: *Sri Aurobindo: "Nescience in Nature is the complete self-ignorance; . . . .” The Life Divine*

“Nevertheless, the fact of this intervention from above, the fact that behind all our original thinking or authentic perception of things there is a veiled, a half-veiled or a swift unveiled intuitive element is enough to establish a connection between mind and what is above it; it opens a passage of communication and of entry into the superior spirit-ranges. There is also the reaching out of mind to exceed the personal ego limitation, to see things in a certain impersonality and universality. Impersonality is the first character of cosmic self; universality, non-limitation by the single or limiting point of view, is the character of cosmic perception and knowledge: this tendency is therefore a widening, however rudimentary, of these restricted mind areas towards cosmicity, towards a quality which is the very character of the higher mental planes,—towards that superconscient cosmic Mind which, we have suggested, must in the nature of things be the original mind-action of which ours is only a derivative and inferior process.” The Life Divine

nirvana ::: Sri Aurobindo: "[Nirvana means] extinction, not necessarily of all being, but of being as we know it; extinction of ego, desire and egoistic action and mentality.” *The Life Divine

non-Being ::: Sri Aurobindo: "Non-Being is only a word. When we examine the fact it represents, we can no longer be sure that absolute non-existence has any better chance than the infinite Self of being more than an ideative formation of the mind. We really mean by this Nothing something beyond the last term to which we can reduce our purest conception and our most abstract or subtle experience of actual being as we know or conceive it while in this universe. This Nothing then is merely a something beyond positive conception. And when we say that out of Non-Being Being appeared, we perceive that we are speaking in terms of Time about that which is beyond Time.” The Life Divine ::: Non-Being"s, Non-being"s, non-being, non-being"s,

"Nothing can be more remarkable and suggestive than the extent to which modern Science confirms in the domain of Matter the conceptions and even the very formulae of language which were arrived at, by a very different method, in the Vedanta, — the original Vedanta, not of the schools of metaphysical philosophy, but of the Upanishads. And these, on the other hand, often reveal their full significance, their richer contents only when they are viewed in the new light shed by the discoveries of modern Science, — for instance, that Vedantic expression which describes things in the Cosmos as one seed arranged by the universal Energy in multitudinous forms.(1) Significant, especially, is the drive of Science towards a Monism which is consistent with multiplicity, towards the Vedic idea of the one essence with its many becomings.” The Life Divine

:::   "One Godhead, occult in all beings, the inner Self of all beings, the all-pervading, absolute without qualities, the overseer of all actions, the witness, the knower.” The Life Divine

“One Godhead, occult in all beings, the inner Self of all beings, the all-pervading, absolute without qualities, the overseer of all actions, the witness, the knower.” The Life Divine

"Our ego is only a face of the universal being and has no separate existence; our apparent separative individuality is only a surface movement and behind it our real individuality stretches out to unity with all things and upward to oneness with the transcendent Divine Infinity. Thus our ego, which seems to be a limitation of existence, is really a power of infinity; the boundless multiplicity of beings in the world is a result and signal evidence, not of limitation or finiteness, but of that illimitable Infinity.” The Life Divine

“Our ego is only a face of the universal being and has no separate existence; our apparent separative individuality is only a surface movement and behind it our real individuality stretches out to unity with all things and upward to oneness with the transcendent Divine Infinity. Thus our ego, which seems to be a limitation of existence, is really a power of infinity; the boundless multiplicity of beings in the world is a result and signal evidence, not of limitation or finiteness, but of that illimitable Infinity.” The Life Divine

"Our explanation of the evolution in Matter is that the universe is a self-creative process of a supreme Reality whose presence makes spirit the substance of things, — all things are there as the spirit"s powers and means and forms of manifestation.” The Life Divine

“Our material world is the result of all the others, for the other principles have all descended into Matter to create the physical universe, and every particle of what we call Matter contains all of them implicit in itself; their secret action, as we have seen, is involved in every moment of its existence and every movement of its activity. And as Matter is the last word of the descent, so it is also the first word of the ascent; as the powers of all these planes, worlds, grades, degrees are involved in the material existence, so are they all capable of evolution out of it. It is for this reason that material being does not begin and end with gases and chemical compounds and physical forces and movements, with nebulae and suns and earths, but evolves life, evolves mind, must evolve eventually Supermind and the higher degrees of the spiritual existence.” The Life Divine

“Our mind is an observer of actuals, an inventor or discoverer of possibilities, but not a seer of the occult imperatives that necessitate the movements and forms of a creation….” The Life Divine

“… our self-view is vitiated by the constant impact and intrusion of our outer life-self, our vital being, which seeks always to make the thinking mind its tool and servant: for our vital being is not concerned with self-knowledge but with self-affirmation, desire, ego.” The Life Divine

"Our subliminal self is not, like our surface physical being, an outcome of the energy of the Inconscient; it is a meeting-place of the consciousness that emerges from below by evolution and the consciousness that has descended from above for involution.” The Life Divine

"Over each grade of our being a power of the Spirit presides; we have within us and discover when we go deep enough inwards a mind-self, a life-self, a physical self; there is a being of mind, a mental Purusha, expressing something of itself on our surface in the thoughts, perceptions, activities of our mind-nature, a being of life which expresses something of itself in the impulses, feelings, sensations, desires, external life-activities of our vital nature, a physical being, a being of the body which expresses something of itself in the instincts, habits, formulated activities of our physical nature. These beings or part selves of the self in us are powers of the Spirit and therefore not limited by their temporary expression, for what is thus formulated is only a fragment of its possibilities; but the expression creates a temporary mental, vital or physical personality which grows and develops even as the psychic being or soul-personality grows and develops within us.” The Life Divine

“Over each grade of our being a power of the Spirit presides; we have within us and discover when we go deep enough inwards a mind-self, a life-self, a physical self; there is a being of mind, a mental Purusha, expressing something of itself on our surface in the thoughts, perceptions, activities of our mind-nature, a being of life which expresses something of itself in the impulses, feelings, sensations, desires, external life-activities of our vital nature, a physical being, a being of the body which expresses something of itself in the instincts, habits, formulated activities of our physical nature. These beings or part selves of the self in us are powers of the Spirit and therefore not limited by their temporary expression, for what is thus formulated is only a fragment of its possibilities; but the expression creates a temporary mental, vital or physical personality which grows and develops even as the psychic being or soul-personality grows and develops within us.” The Life Divine

overmind ::: Sri Aurobindo: "The overmind is a sort of delegation from the supermind (this is a metaphor only) which supports the present evolutionary universe in which we live here in Matter. If supermind were to start here from the beginning as the direct creative Power, a world of the kind we see now would be impossible; it would have been full of the divine Light from the beginning, there would be no involution in the inconscience of Matter, consequently no gradual striving evolution of consciousness in Matter. A line is therefore drawn between the higher half of the universe of consciousness, parardha , and the lower half, aparardha. The higher half is constituted of Sat, Chit, Ananda, Mahas (the supramental) — the lower half of mind, life, Matter. This line is the intermediary overmind which, though luminous itself, keeps from us the full indivisible supramental Light, depends on it indeed, but in receiving it, divides, distributes, breaks it up into separated aspects, powers, multiplicities of all kinds, each of which it is possible by a further diminution of consciousness, such as we reach in Mind, to regard as the sole or the chief Truth and all the rest as subordinate or contradictory to it.” *Letters on Yoga

   "The overmind is the highest of the planes below the supramental.” *Letters on Yoga

"In its nature and law the Overmind is a delegate of the Supermind Consciousness, its delegate to the Ignorance. Or we might speak of it as a protective double, a screen of dissimilar similarity through which Supermind can act indirectly on an Ignorance whose darkness could not bear or receive the direct impact of a supreme Light.” The Life Divine

"The Overmind is a principle of cosmic Truth and a vast and endless catholicity is its very spirit; its energy is an all-dynamism as well as a principle of separate dynamisms: it is a sort of inferior Supermind, — although it is concerned predominantly not with absolutes, but with what might be called the dynamic potentials or pragmatic truths of Reality, or with absolutes mainly for their power of generating pragmatic or creative values, although, too, its comprehension of things is more global than integral, since its totality is built up of global wholes or constituted by separate independent realities uniting or coalescing together, and although the essential unity is grasped by it and felt to be basic of things and pervasive in their manifestation, but no longer as in the Supermind their intimate and ever-present secret, their dominating continent, the overt constant builder of the harmonic whole of their activity and nature.” The Life Divine

   "The overmind sees calmly, steadily, in great masses and large extensions of space and time and relation, globally; it creates and acts in the same way — it is the world of the great Gods, the divine Creators.” *Letters on Yoga

"The Overmind is essentially a spiritual power. Mind in it surpasses its ordinary self and rises and takes its stand on a spiritual foundation. It embraces beauty and sublimates it; it has an essential aesthesis which is not limited by rules and canons, it sees a universal and an eternal beauty while it takes up and transforms all that is limited and particular. It is besides concerned with things other than beauty or aesthetics. It is concerned especially with truth and knowledge or rather with a wisdom that exceeds what we call knowledge; its truth goes beyond truth of fact and truth of thought, even the higher thought which is the first spiritual range of the thinker. It has the truth of spiritual thought, spiritual feeling, spiritual sense and at its highest the truth that comes by the most intimate spiritual touch or by identity. Ultimately, truth and beauty come together and coincide, but in between there is a difference. Overmind in all its dealings puts truth first; it brings out the essential truth (and truths) in things and also its infinite possibilities; it brings out even the truth that lies behind falsehood and error; it brings out the truth of the Inconscient and the truth of the Superconscient and all that lies in between. When it speaks through poetry, this remains its first essential quality; a limited aesthetical artistic aim is not its purpose.” *Letters on Savitri

"In the overmind the Truth of supermind which is whole and harmonious enters into a separation into parts, many truths fronting each other and moved each to fulfil itself, to make a world of its own or else to prevail or take its share in worlds made of a combination of various separated Truths and Truth-forces.” Letters on Yoga

*Overmind"s.


oversoul ::: Sri Aurobindo: "But with the extension of our knowledge we discover what this Spirit or Oversoul is: it is ultimately our own highest deepest vastest Self, it is apparent on its summits or by reflection in ourselves as Sachchidananda creating us and the world by the power of His divine Knowledge-Will, spiritual, supramental, truth-conscious, infinite.” *The Life Divine.

person ::: Sri Aurobindo: "The human birth in this world is on its spiritual side a complex of two elements, a spiritual Person and a soul of personality; the former is man"s eternal being, the latter is his cosmic and mutable being.” *The Life Divine

presence ::: 1. The state or fact of being present; current existence or occurrence. 2. A divine, spiritual, or supernatural spirit or influence felt or conceived as present. 3. The immediate proximity of someone or something.

Sri Aurobindo: "It is intended by the word Presence to indicate the sense and perception of the Divine as a Being, felt as present in one"s existence and consciousness or in relation with it, without the necessity of any further qualification or description. Thus, of the ‘ineffable Presence" it can only be said that it is there and nothing more can or need be said about it, although at the same time one knows that all is there, personality and impersonality, Power and Light and Ananda and everything else, and that all these flow from that indescribable Presence. The word may be used sometimes in a less absolute sense, but that is always the fundamental significance, — the essential perception of the essential Presence supporting everything else.” *Letters on Yoga

"Beyond mind on spiritual and supramental levels dwells the Presence, the Truth, the Power, the Bliss that can alone deliver us from these illusions, display the Light of which our ideals are tarnished disguises and impose the harmony that shall at once transfigure and reconcile all the parts of our nature.” Essays Divine and Human

"But if we learn to live within, we infallibly awaken to this presence within us which is our more real self, a presence profound, calm, joyous and puissant of which the world is not the master — a presence which, if it is not the Lord Himself, is the radiation of the Lord within.” *The Life Divine

"The true soul secret in us, — subliminal, we have said, but the word is misleading, for this presence is not situated below the threshold of waking mind, but rather burns in the temple of the inmost heart behind the thick screen of an ignorant mind, life and body, not subliminal but behind the veil, — this veiled psychic entity is the flame of the Godhead always alight within us, inextinguishable even by that dense unconsciousness of any spiritual self within which obscures our outward nature. It is a flame born out of the Divine and, luminous inhabitant of the Ignorance, grows in it till it is able to turn it towards the Knowledge. It is the concealed Witness and Control, the hidden Guide, the Daemon of Socrates, the inner light or inner voice of the mystic. It is that which endures and is imperishable in us from birth to birth, untouched by death, decay or corruption, an indestructible spark of the Divine.” *The Life Divine

"If we need any personal and inner witness to this indivisible All-Consciousness behind the ignorance, — all Nature is its external proof, — we can get it with any completeness only in our deeper inner being or larger and higher spiritual state when we draw back behind the veil of our own surface ignorance and come into contact with the divine Idea and Will behind it. Then we see clearly enough that what we have done by ourselves in our ignorance was yet overseen and guided in its result by the invisible Omniscience; we discover a greater working behind our ignorant working and begin to glimpse its purpose in us: then only can we see and know what now we worship in faith, recognise wholly the pure and universal Presence, meet the Lord of all being and all Nature.” *The Life Divine

"The presence of the Spirit is there in every living being, on every level, in all things, and because it is there, the experience of Sachchidananda, of the pure spiritual existence and consciousness, of the delight of a divine presence, closeness, contact can be acquired through the mind or the heart or the life-sense or even through the physical consciousness; if the inner doors are flung sufficiently open, the light from the sanctuary can suffuse the nearest and the farthest chambers of the outer being.” *The Life Divine

"There is a secret divine Will, eternal and infinite, omniscient and omnipotent, that expresses itself in the universality and in each particular of all these apparently temporal and finite inconscient or half-conscient things. This is the Power or Presence meant by the Gita when it speaks of the Lord within the heart of all existences who turns all creatures as if mounted on a machine by the illusion of Nature.” *The Synthesis of Yoga

"For what Yoga searches after is not truth of thought alone or truth of mind alone, but the dynamic truth of a living and revealing spiritual experience. There must awake in us a constant indwelling and enveloping nearness, a vivid perception, a close feeling and communion, a concrete sense and contact of a true and infinite Presence always and everywhere. That Presence must remain with us as the living, pervading Reality in which we and all things exist and move and act, and we must feel it always and everywhere, concrete, visible, inhabiting all things; it must be patent to us as their true Self, tangible as their imperishable Essence, met by us closely as their inmost Spirit. To see, to feel, to sense, to contact in every way and not merely to conceive this Self and Spirit here in all existences and to feel with the same vividness all existences in this Self and Spirit, is the fundamental experience which must englobe all other knowledge.” *The Synthesis of Yoga

"One must have faith in the Master of our life and works, even if for a long time He conceals Himself, and then in His own right time He will reveal His Presence.” *Letters on Yoga

"They [the psychic being and the Divine Presence in the heart] are quite different things. The psychic being is one"s own individual soul-being. It is not the Divine, though it has come from the Divine and develops towards the Divine.” *Letters on Yoga

"For it is quietness and inwardness that enable one to feel the Presence.” *Letters on Yoga

"Beyond mind on spiritual and supramental levels dwells the Presence, the Truth, the Power, the Bliss that can alone deliver us from these illusions, display the Light of which our ideals are tarnished disguises and impose the harmony that shall at once transfigure and reconcile all the parts of our nature.” *Essays Divine and Human

The Mother: "For, in human beings, here is a presence, the most marvellous Presence on earth, and except in a few very rare cases which I need not mention here, this presence lies asleep in the heart — not in the physical heart but the psychic centre — of all beings. And when this Splendour is manifested with enough purity, it will awaken in all beings the echo of his Presence.” Words of the Mother, MCW, Vol. 15.


quality ::: Sri Aurobindo: "A quality is the character of a power of conscious being; or we may say that the consciousness of being expressing what is in it makes the power it brings out recognisable by a native stamp on it which we call quality or character.” The Life Divine

real, the ::: Sri Aurobindo: " From our ascending point of view we may say that the Real is behind all that exists; it expresses itself intermediately in an Ideal which is a harmonised truth of itself; the Ideal throws out a phenomenal reality of variable conscious-being which, inevitably drawn towards its own essential Reality, tries at last to recover it entirely whether by a violent leap or normally through the Ideal which put it forth. It is this that explains the imperfect reality of human existence as seen by the Mind, the instinctive aspiration in the mental being towards a perfectibility ever beyond itself, towards the concealed harmony of the Ideal, and the supreme surge of the spirit beyond the ideal to the transcendental.” *The Life Divine

"Reason is only a messenger, a representative or a shadow of a greater consciousness beyond itself which does not need to reason because it is all and knows all that it is.” The Life Divine

::: "Reason, on the contrary, proceeds by analysis and division and assembles its facts to form a whole; but in the assemblage so formed there are opposites, anomalies, logical incompatibilities, and the natural tendency of Reason is to affirm some and to negate others which conflict with its chosen conclusions so that it may form a flawlessly logical system.” The Life Divine*

"Self-knowledge is impossible unless we go behind our surface existence, which is a mere result of selective outer experiences, an imperfect sounding-board or a hasty, incompetent and fragmentary translation of a little out of the much that we are, — unless we go behind this and send down our plummet into the subconscient and open ourself to the superconscient so as to know their relation to our surface being.” The Life Divine

self-knowledge ::: knowing of oneself, without help from another.
Sri Aurobindo: The possibility of a cosmic consciousness in humanity is coming slowly to be admitted in modern Psychology, like the possibility of more elastic instruments of knowledge, although still classified, even when its value and power are admitted, as a hallucination. In the psychology of the East it has always been recognised as a reality and the aim of our subjective progress. The essence of the passage over to this goal is the exceeding of the limits imposed on us by the ego-sense and at least a partaking, at most an identification with the self-knowledge which broods secret in all life and in all that seems to us inanimate. *The Life Divine
"Therefore the only final goal possible is the emergence of the infinite consciousness in the individual; it is his recovery of the truth of himself by self-knowledge and by self-realisation, the truth of the Infinite in being, the Infinite in consciousness, the Infinite in delight repossessed as his own Self and Reality of which the finite is only a mask and an instrument for various expression.” The Life Divine
"The Truth-Consciousness is everywhere present in the universe as an ordering self-knowledge by which the One manifests the harmonies of its infinite potential multiplicity.” The Life Divine


sleep ::: Sri Aurobindo: "Sleep like trance opens the gate of the subliminal to us; for in sleep, as in trance, we retire behind the veil of the limited waking personality and it is behind this veil that the subliminal has its existence.” The Life Divine

soul ::: Sri Aurobindo: "The word ‘soul", as also the word ‘psychic", is used very vaguely and in many different senses in the English language. More often than not, in ordinary parlance, no clear distinction is made between mind and soul and often there is an even more serious confusion, for the vital being of desire — the false soul or desire-soul — is intended by the words ‘soul" and ‘psychic" and not the true soul, the psychic being.” *Letters on Yoga

  "The word soul is very vaguely used in English — as it often refers to the whole non-physical consciousness including even the vital with all its desires and passions. That was why the word psychic being has to be used so as to distinguish this divine portion from the instrumental parts of the nature.” *Letters on Yoga

  "The word soul has various meanings according to the context; it may mean the Purusha supporting the formation of Prakriti, which we call a being, though the proper word would be rather a becoming; it may mean, on the other hand, specifically the psychic being in an evolutionary creature like man; it may mean the spark of the Divine which has been put into Matter by the descent of the Divine into the material world and which upholds all evolving formations here.” *Letters on Yoga

  "A distinction has to be made between the soul in its essence and the psychic being. Behind each and all there is the soul which is the spark of the Divine — none could exist without that. But it is quite possible to have a vital and physical being supported by such a soul essence but without a clearly evolved psychic being behind it.” *Letters on Yoga

  "The soul and the psychic being are practically the same, except that even in things which have not developed a psychic being, there is still a spark of the Divine which can be called the soul. The psychic being is called in Sanskrit the Purusha in the heart or the Chaitya Purusha. (The psychic being is the soul developing in the evolution.)” *Letters on Yoga

  "The soul or spark is there before the development of an organised vital and mind. The soul is something of the Divine that descends into the evolution as a divine Principle within it to support the evolution of the individual out of the Ignorance into the Light. It develops in the course of the evolution a psychic individual or soul individuality which grows from life to life, using the evolving mind, vital and body as its instruments. It is the soul that is immortal while the rest disintegrates; it passes from life to life carrying its experience in essence and the continuity of the evolution of the individual.” *Letters on Yoga

  ". . . for the soul is seated within and impervious to the shocks of external events. . . .” *Essays on the Gita

  ". . . the soul is at first but a spark and then a little flame of godhead burning in the midst of a great darkness; for the most part it is veiled in its inner sanctum and to reveal itself it has to call on the mind, the life-force and the physical consciousness and persuade them, as best they can, to express it; ordinarily, it succeeds at most in suffusing their outwardness with its inner light and modifying with its purifying fineness their dark obscurities or their coarser mixture. Even when there is a formed psychic being able to express itself with some directness in life, it is still in all but a few a smaller portion of the being — ‘no bigger in the mass of the body than the thumb of a man" was the image used by the ancient seers — and it is not always able to prevail against the obscurity or ignorant smallness of the physical consciousness, the mistaken surenesses of the mind or the arrogance and vehemence of the vital nature.” *The Synthesis of Yoga

". . . the soul is an eternal portion of the Supreme and not a fraction of Nature.” The Life Divine

"The true soul secret in us, — subliminal, we have said, but the word is misleading, for this presence is not situated below the threshold of waking mind, but rather burns in the temple of the inmost heart behind the thick screen of an ignorant mind, life and body, not subliminal but behind the veil, — this veiled psychic entity is the flame of the Godhead always alight within us, inextinguishable even by that dense unconsciousness of any spiritual self within which obscures our outward nature. It is a flame born out of the Divine and, luminous inhabitant of the Ignorance, grows in it till it is able to turn it towards the Knowledge. It is the concealed Witness and Control, the hidden Guide, the Daemon of Socrates, the inner light or inner voice of the mystic. It is that which endures and is imperishable in us from birth to birth, untouched by death, decay or corruption, an indestructible spark of the Divine.” The Life Divine

*Soul, soul"s, Soul"s, souls, soulless, soul-bridals, soul-change, soul-force, Soul-Forces, soul-ground, soul-joy, soul-nature, soul-range, soul-ray, soul-scapes, soul-scene, soul-sense, soul-severance, soul-sight, soul-slaying, soul-space,, soul-spaces, soul-strength, soul-stuff, soul-truth, soul-vision, soul-wings, world-soul, World-Soul.



Space. Sri Aurobindo: "It is possible in pure mentality to disregard the movement of event and the disposition of substance and realise the pure movement of Conscious-Force which constitutes Space and Time; these two are then merely two aspects of the universal force of Consciousness which in their intertwined interaction comprehend the warp and woof of its action upon itself. And to a consciousness higher than Mind which should regard our past, present and future in one view, containing and not contained in them, not situated at a particular moment of Time for its point of prospection, Time might well offer itself as an eternal present. And to the same consciousness not situated at any particular point of Space, but containing all points and regions in itself, Space also might well offer itself as a subjective and indivisible extension, — no less subjective than Time.” The Life Divine

:::   spirit, and here in Matter itself there can be a realisation of Spirit.” *The Life Divine

spirit, and here in Matter itself there can be a realisation of Spirit.” The Life Divine

". . . Spirit is a final evolutionary emergence because it is the original involutionary element and factor.” The Life Divine*

"Spirit is the soul and reality of that which we sense as Matter; Matter is a form and body of that which we realise as Spirit.” The Life Divine

Sri Aurobindo: "A compromise is a bargain, a transaction of interests between two conflicting powers; it is not a true reconciliation.” *The Life Divine

Sri Aurobindo: "A life of gnostic beings carrying the evolution to a higher supramental status might fitly be characterised as a divine life; for it would be a life in the Divine, a life of the beginnings of a spiritual divine light and power and joy manifested in material Nature.” *The Life Divine

Sri Aurobindo: ". . . all cosmic and real Law is a thing not imposed from outside, but from within, all development is self-development, all seed and result are seed of a Truth of things and result of that seed determined out of its potentialities. For the same reason no Law is absolute, because only the infinite is absolute, and everything contains within itself endless potentialities quite beyond its determined form and course, which are only determined through a self-limitation by Idea proceeding from an infinite liberty within.” The Life Divine

Sri Aurobindo: "As there are Powers of Knowledge or Forces of the Light, so there are Powers of Ignorance and tenebrous Forces of the Darkness whose work is to prolong the reign of Ignorance and Inconscience. As there are Forces of Truth, so there are Forces that live by the Falsehood and support it and work for its victory; as there are powers whose life is intimately bound up with the existence, the idea and the impulse of Good, so there are Forces whose life is bound up with the existence and the idea and the impulse of Evil. It is this truth of the cosmic Invisible that was symbolised in the ancient belief of a struggle between the powers of Light and Darkness, Good and Evil for the possession of the world and the government of the life of man; — this was the significance of the contest between the Vedic Gods and their opponents, sons of Darkness and Division, figured in a later tradition as Titan and Giant and Demon, Asura, Rakshasa, Pisacha; the same tradition is found in the Zoroastrian Double Principle and the later Semitic opposition of God and his Angels on the one side and Satan and his hosts on the other, — invisible Personalities and Powers that draw man to the divine Light and Truth and Good or lure him into subjection to the undivine principle of Darkness and Falsehood and Evil.” The Life Divine

Sri Aurobindo: "Aware of the Divine as the Master of our being and action, we can learn to become channels of his Shakti, the Divine Puissance, and act according to her dictates or her rule of light and power within us.” The Life Divine

Sri Aurobindo: "Birth is the first spiritual mystery of the physical universe, death is the second which gives its double point of perplexity to the mystery of birth; for life, which would otherwise be a self-evident fact of existence, becomes itself a mystery by virtue of these two which seem to be its beginning and its end and yet in a thousand ways betray themselves as neither of these things, but rather intermediate stages in an occult processus of life.” *The Life Divine

Sri Aurobindo: "But if the individual is a persistent reality, an eternal portion or power of the Eternal, if his growth of consciousness is the means by which the Spirit in things discloses its being, the cosmos reveals itself as a conditioned manifestation of the play of the eternal One in the being of Sachchidananda with the eternal Many.” *The Life Divine

Sri Aurobindo: "By attaining to the Unborn beyond all becoming we are liberated from this lower birth and death; by accepting the Becoming freely as the Divine, we invade mortality with the immortal beatitude and become luminous centres of its conscious self-expression in humanity.” *The Life Divine

*Sri Aurobindo: ". . . every weakness and failure is a first sounding of gulfs of power and potentiality. . . .” The Life Divine

Sri Aurobindo: "Force of being in conscious action is will.” *The Life Divine

Sri Aurobindo: ". . . for each individual is in himself the Eternal who has assumed name and form and supports through him the experiences of life turning on an ever-circling wheel of birth in the manifestation. The wheel is kept in motion by the desire of the individual, which becomes the effective cause of rebirth and by the mind"s turning away from the knowledge of the eternal self to the preoccupations of the temporal becoming.” The Life Divine

*Sri Aurobindo: "For from the divine Bliss, the original Delight of existence, the Lord of Immortality comes pouring the wine of that Bliss, the mystic Soma, into these jars of mentalised living matter; eternal and beautiful, he enters into these sheaths of substance for the integral transformation of the being and nature.” The Life Divine

Sri Aurobindo: " For the highest intuitive Knowledge sees things in the whole, in the large and details only as sides of the indivisible whole; its tendency is towards immediate synthesis and the unity of knowledge.” *The Life Divine

Sri Aurobindo: "Human life is itself only a term in a graded series, through which the secret Spirit in the universe develops gradually his purpose and works it out finally through the enlarging and ascending individual soul-consciousness in the body. This ascent can only take place by rebirth within the ascending order; an individual visit coming across it and progressing on some other line elsewhere could not fit into the system of this evolutionary existence.” The Life Divine

Sri Aurobindo: "In considering the action of the Infinite we have to avoid the error of the disciple who thought of himself as the Brahman, refused to obey the warning of the elephant-driver to budge ::: from the narrow path and was taken up by the elephant"s trunk and removed out of the way; ‘You are no doubt the Brahman," said the master to his bewildered disciple, ‘but why did you not obey the driver Brahman and get out of the path of the elephant Brahman?"” *The Life Divine

*Sri Aurobindo: "In other words, ethics is a stage in evolution. That which is common to all stages is the urge of Sachchidananda towards self-expression. This urge is at first non-ethical, then infra-ethical in the animal, then in the intelligent animal even anti-ethical for it permits us to approve hurt done to others which we disapprove when done to ourselves. In this respect man even now is only half-ethical. And just as all below us is infra-ethical, so there may be that above us whither we shall eventually arrive, which is supra-ethical, has no need of ethics. The ethical impulse and attitude, so all-important to humanity, is a means by which it struggles out of the lower harmony and universality based upon inconscience and broken up by Life into individual discords towards a higher harmony and universality based upon conscient oneness with all existences. Arriving at that goal, this means will no longer be necessary or even possible, since the qualities and oppositions on which it depends will naturally dissolve and disappear in the final reconciliation.” The Life Divine

Sri Aurobindo: "In other words, that which has thrown itself out into forms is a triune Existence-Consciousness-Bliss, Sachchidananda, whose consciousness is in its nature a creative or rather a self-expressive Force capable of infinite variation in phenomenon and form of its self-conscious being and endlessly enjoying the delight of that variation.” *The Life Divine

*Sri Aurobindo: "In our world error is continually the handmaid and pathfinder of Truth; for error is really a half-truth that stumbles because of its limitations; often it is Truth that wears a disguise in order to arrive unobserved near to its goal.” The Life Divine

Sri Aurobindo: "It could be affirmed as a consequence that there is one all-pervading Life or dynamic energy — the material aspect being only its outermost movement — that creates all these forms of the physical universe, Life imperishable and eternal which, even if the whole figure of the universe were quite abolished, would itself still go on existing and be capable of producing a new universe in its place, must indeed, unless it be held back in a state of rest by some higher Power or hold itself back, inevitably go on creating. In that case Life is nothing else than the Force that builds and maintains and destroys forms in the world; it is Life that manifests itself in the form of the earth as much as in the plant that grows upon the earth and the animals that support their existence by devouring the life-force of the plant or of each other. All existence here is a universal Life that takes form of Matter. It might for that purpose hide life-process in physical process before it emerges as submental sensitivity and mentalised vitality, but still it would be throughout the same creative Life-principle.” *The Life Divine

"Sri Aurobindo: "It has been held that ecstasy is a lower and transient passage, the peace of the Supreme is the supreme realisation, the consummate abiding experience. This may be true on the spiritual-mind plane: there the first ecstasy felt is indeed a spiritual rapture, but it can be and is very usually mingled with a supreme happiness of the vital parts taken up by the Spirit; there is an exaltation, exultation, excitement, a highest intensity of the joy of the heart and the pure inner soul-sensation that can be a splendid passage or an uplifting force but is not the ultimate permanent foundation. But in the highest ascents of the spiritual bliss there is not this vehement exaltation and excitement; there is instead an illimitable intensity of participation in an eternal ecstasy which is founded on the eternal Existence and therefore on a beatific tranquillity of eternal peace. Peace and ecstasy cease to be different and become one. The Supermind, reconciling and fusing all differences as well as all contradictions, brings out this unity; a wide calm and a deep delight of all-existence are among its first steps of self-realisation, but this calm and this delight rise together, as one state, into an increasing intensity and culminate in the eternal ecstasy, the bliss that is the Infinite.” The Life Divine

*Sri Aurobindo: "It is true that when Matter first emerges it becomes the dominant principle; it seems to be and is within its own field the basis of all things, the constituent of all things, the end of all things: but Matter itself is found to be a result of something that is not Matter, of Energy, and this Energy cannot be something self-existent and acting in the Void, but can turn out and, when deeply scrutinised, seems likely to turn out to be the action of a secret Consciousness and Being: when the spiritual knowledge and experience emerge, this becomes a certitude, — it is seen that the creative Energy in Matter is a movement of the power of the Spirit.” The Life Divine

Sri Aurobindo: "It might be said again that, even so, in Sachchidananda itself at least, above all worlds of manifestation, there could be nothing but the self-awareness of pure existence and consciousness and a pure delight of existence. Or, indeed, this triune being itself might well be only a trinity of original spiritual self-determinations of the Infinite; these too, like all determinations, would cease to exist in the ineffable Absolute. But our position is that these must be inherent truths of the supreme being; their utmost reality must be pre-existent in the Absolute even if they are ineffably other there than what they are in the spiritual mind"s highest possible experience. The Absolute is not a mystery of infinite blankness nor a supreme sum of negations; nothing can manifest that is not justified by some self-power of the original and omnipresent Reality.” The Life Divine

Sri Aurobindo: "Masters of the Truth-Light who make the Truth grow by the Truth.” Rig Veda. *The Life Divine

Sri Aurobindo: "Material Nature is not ethical; the law which governs it is a co-ordination of fixed habits which take no cognisance of good and evil, but only of force that creates, force that arranges and preserves, force that disturbs and destroys impartially, non-ethically, according to the secret Will in it, according to the mute satisfaction of that Will in its own self-formations and self-dissolutions.” *The Life Divine

Sri Aurobindo: ". . . memory is only a process of consciousness, a utility; it cannot be the substance of being or the whole of our personality: it is simply one of the workings of consciousness as radiation is one of the workings of Light.” The Life Divine

Sri Aurobindo: " Mental intelligence thinks out because it is merely a reflecting force of consciousness which does not know, but seeks to know; it follows in Time step by step the working of a knowledge higher than itself, a knowledge that exists always, one and whole, that holds Time in its grasp, that sees past, present and future in a single regard.: The Life Divine

Sri Aurobindo: "Mind is not sufficient to explain existence in the universe. Infinite Consciousness must first translate itself into infinite faculty of Knowledge or, as we call it from our point of view, omniscience.” The Life Divine

*Sri Aurobindo: "Nihil is the void, where there can be no potentialities; . . . .” The Life Divine

Sri Aurobindo: ". . . our imperfection is the sign of a transitional state, a growth not yet completed, an effort that is finding its way; . . . .” *The Life Divine

Sri Aurobindo: ". . . our mind has the faculty of imagination; it can create and take as true and real its own mental structures: . . . . Our mental imagination is an instrument of Ignorance; it is the resort or device or refuge of a limited capacity of knowledge, a limited capacity of effective action. Mind supplements these deficiencies by its power of imagination: it uses it to extract from things obvious and visible the things that are not obvious and visible; it undertakes to create its own figures of the possible and the impossible; it erects illusory actuals or draws figures of a conjectured or constructed truth of things that are not true to outer experience. That is at least the appearance of its operation; but, in reality, it is the mind"s way or one of its ways of summoning out of Being its infinite possibilities, even of discovering or capturing the unknown possibilities of the Infinite.” The Life Divine

Sri Aurobindo: "Personality is only a temporary mental, vital, physical formation which the being, the real Person, the psychic entity, puts forward on the surface, — it is not the self in its abiding reality.” *The Life Divine

*Sri Aurobindo: "Pleasure, joy and delight, as man uses the words, are limited and occasional movements which depend on certain habitual causes and emerge, like their opposites pain and grief which are equally limited and occasional movements, from a background other than themselves. Delight of being is universal, illimitable and self-existent, not dependent on particular causes, the background of all backgrounds, from which pleasure, pain and other more neutral experiences emerge. When delight of being seeks to realise itself as delight of becoming, it moves in the movement of force and itself takes different forms of movement of which pleasure and pain are positive and negative currents.” The Life Divine*

Sri Aurobindo: "Substance, then, as we know it, material substance, is the form in which Mind acting through sense contacts the Conscious Being of which it is itself a movement of knowledge.” *The Life Divine

Sri Aurobindo: "The Absolute cannot indeed be bound in its nature to manifest a cosmos of relations, but neither can it be bound not to manifest any cosmos. It is not itself a sheer emptiness; for a vacant Absolute is no Absolute, — our conception of a Void or Zero is only a conceptual sign of our mental inability to know or grasp it: it bears in itself some ineffable essentiality of all that is and all that can be; and since it holds in itself this essentiality and this possibility, it must also hold in itself in some way of its absoluteness either the permanent truth or the inherent, even if latent, realisable actuality of all that is fundamental to our or the world"s existence.” *The Life Divine

Sri Aurobindo: "The Being is one, but this oneness is infinite and contains in itself an infinite plurality or multiplicity of itself: the One is the All; it is not only an essential Existence, but an All-Existence. The infinite multiplicity of the One and the eternal unity of the Many are the two realities or aspects of one reality on which the manifestation is founded.” *The Life Divine

Sri Aurobindo: "the black dragon of the Inconscience sustains with its vast wings and its back of darkness the whole structure of the material universe; its energies unroll the flux of things, its obscure intimations seem to be the starting-point of consciousness itself and the source of all life-impulse.” The Life Divine ::: **Unused, guarded beneath Night"s dragon paws,**

Sri Aurobindo: "The contact of mind with its objects creates what we call sense.” *The Life Divine

Sri Aurobindo: "The Divinity in man dwells veiled in his spiritual centre; there can be no such thing as self-exceeding for man or a higher issue for his existence if there is not in him the reality of an eternal Self and Spirit.” *The Life Divine

Sri Aurobindo: "The duality is a position taken up, a double status accepted for the operations of the self-manifestation of the being; but there is no eternal and fundamental separateness and dualism of Being and its Consciousness-Force, of the Soul and Nature.” *The Life Divine

Sri Aurobindo: "The faith in the divine Shakti must be always at the back of our strength and when she becomes manifest, it must be or grow implicit and complete. There is nothing that is impossible to her who is the conscious Power and universal Goddess all-creative from eternity and armed with the Spirit"s omnipotence.” The Life Divine

Sri Aurobindo: "The first is the discovery of the soul, not the outer soul of thought and emotion and desire, but the secret psychic entity, the divine element within us. When that becomes dominant over the nature, when we are consciously the soul and when mind, life and body take their true place as its instruments, we are aware of a guide within that knows the truth, the good, the true delight and beauty of existence, controls heart and intellect by its luminous law and leads our life and being towards spiritual completeness.” *The Life Divine

Sri Aurobindo: "The Infinite is not a sum of things, it is That which is all things and more.” The Life Divine

Sri Aurobindo: "The Master and Mover of our works is the One, the Universal and Supreme, the Eternal and Infinite. He is the transcendent unknown or unknowable Absolute, the unexpressed and unmanifested Ineffable above us; but he is also the Self of all beings, the Master of all worlds, transcending all worlds, the Light and the Guide, the All-Beautiful and All-Blissful, the Beloved and the Lover. He is the Cosmic Spirit and all-creating Energy around us; he is the Immanent within us. All that is is he, and he is the More than all that is, and we ourselves, though we know it not, are being of his being, force of his force, conscious with a consciousness derived from his; even our mortal existence is made out of his substance and there is an immortal within us that is a spark of the Light and Bliss that are for ever. No matter whether by knowledge, works, love or any other means, to become aware of this truth of our being, to realise it, to make it effective here or elsewhere is the object of all Yoga.” *The Life Divine

Sri Aurobindo: "The Purusha, the inner Self, no larger than the size of a man"s thumb.” *The Life Divine

Sri Aurobindo: "The quest of man for God, which becomes in the end the most ardent and enthralling of all his quests, begins with his first vague questionings of Nature and a sense of something unseen both in himself and her. Even if, as modern Science insists, religion started from animism, spirit-worship, demon-worship, and the deification of natural forces, these first forms only embody in primitive figures a veiled intuition in the subconscient, an obscure and ignorant feeling of hidden influences and incalculable forces, or a vague sense of being, will, intelligence in what seems to us inconscient, of the invisible behind the visible, of the secretly conscious spirit in things distributing itself in every working of energy. The obscurity and primitive inadequacy of the first perceptions do not detract from the value or the truth of this great quest of the human heart and mind, since all our seekings, — including Science itself, — must start from an obscure and ignorant perception of hidden realities and proceed to the more and more luminous vision of the Truth which at first comes to us masked, draped, veiled by the mists of the Ignorance. Anthropomorphism is an imaged recognition of the truth that man is what he is because God is what He is and that there is one soul and body of things, humanity even in its incompleteness the most complete manifestation yet achieved here and divinity the perfection of what in man is imperfect.” The Life Divine

Sri Aurobindo: "The real subconscious is a nether diminished consciousness close to the Inconscient; the subliminal is a consciousness larger than our surface existence. But both belong to the inner realm of our being of which our surface is unaware, so both are jumbled together in our common conception and parlance.” *The Life Divine

*Sri Aurobindo: "There is a Reality, a truth of all existence which is greater and more abiding than all its formations and manifestations; . . . . This Reality is there within each thing and gives to each of its formations its power of being and value of being.” The Life Divine

Sri Aurobindo: "[There is] a Supernature behind all that is apparent, a supreme power of the Spirit in Time and beyond Time, in Space and beyond Space, a conscious Power of the Self who by her becomes all becomings, of the Absolute who by her manifests all relativities.” The Life Divine

Sri Aurobindo: "There is no necessity in the essential nature of mind, sense, life that they should be so limited: for the physical sense-organs are not the creators of sense-perceptions, but themselves the creation, the instruments and here a necessary convenience of the cosmic sense; the nervous system and vital organs are not the creators of life"s action and reaction, but themselves the creation, the instruments and here a necessary convenience of the cosmic Life-force; the brain is not the creator of thought, but itself the creation, the instrument and here a necessary convenience of the cosmic Mind. The necessity then is not absolute, but teleological; it is the result of a divine cosmic Will in the material universe which intends to posit here a physical relation between sense and its object, establishes here a material formula and law of Conscious-Force and creates by it physical images of Conscious-Being to serve as the initial, dominating and determining fact of the world in which we live. It is not a fundamental law of being, but a constructive principle necessitated by the intention of the Spirit to evolve in a world of Matter.” The Life Divine

Sri Aurobindo: “There is no necessity in the essential nature of mind, sense, life that they should be so limited: for the physical sense-organs are not the creators of sense-perceptions, but themselves the creation, the instruments and here a necessary convenience of the cosmic sense; the nervous system and vital organs are not the creators of life’s action and reaction, but themselves the creation, the instruments and here a necessary convenience of the cosmic Life-force; the brain is not the creator of thought, but itself the creation, the instrument and here a necessary convenience of the cosmic Mind. The necessity then is not absolute, but teleological; it is the result of a divine cosmic Will in the material universe which intends to posit here a physical relation between sense and its object, establishes here a material formula and law of Conscious-Force and creates by it physical images of Conscious-Being to serve as the initial, dominating and determining fact of the world in which we live. It is not a fundamental law of being, but a constructive principle necessitated by the intention of the Spirit to evolve in a world of Matter.” The Life Divine

Sri Aurobindo: "The supramental Knowledge-Will is Consciousness-Force rendered operative for the creation of forms of united being in an ordered harmony to which we give the name of world or universe; . . .” *The Life Divine

*Sri Aurobindo: "The timeless Spirit is not necessarily a blank; it may hold all in itself, but in essence, without reference to time or form or relation or circumstance, perhaps in an eternal unity. Eternity is the common term between Time and the Timeless Spirit. What is in the Timeless unmanifested, implied, essential, appears in Time in movement, or at least in design and relation, in result and circumstance. These two then are the same Eternity or the same Eternal in a double status; they are a twofold status of being and consciousness, one an eternity of immobile status, the other an eternity of motion in status.” The Life Divine ::: "The spiritual fullness of the being is eternity; . . . ” The Life Divine

Sri Aurobindo: "The true soul secret in us, — subliminal, we have said, but the word is misleading, for this presence is not situated below the threshold of waking mind, but rather burns in the temple of the inmost heart behind the thick screen of an ignorant mind, life and body, not subliminal but behind the veil, — this veiled psychic entity is the flame of the Godhead always alight within us, inextinguishable even by that dense unconsciousness of any spiritual self within which obscures our outward nature. It is a flame born out of the Divine and, luminous inhabitant of the Ignorance, grows in it till it is able to turn it towards the Knowledge. It is the concealed Witness and Control, the hidden Guide, the Daemon of Socrates, the inner light or inner voice of the mystic. It is that which endures and is imperishable in us from birth to birth, untouched by death, decay or corruption, an indestructible spark of the Divine.” *The Life Divine

Sri Aurobindo: "The universe is a manifestation of the Reality, and there is a truth of the universal existence, a Power of cosmic being, an all-self or world-spirit. Humanity is a formation or manifestation of the Reality in the universe, and there is a truth and self of humanity, a human spirit, a destiny of human life.” The Life Divine

**Sri Aurobindo: "The Unknowable is Something to us supreme, wonderful and ineffable which continually formulates Itself to our consciousness and continually escapes from the formulation It has made.” *The Life Divine

Sri Aurobindo: "The Unknown is not the Unknowable; it need not remain the unknown for us, unless we choose ignorance or persist in our first limitations. For to all things that are not unknowable, all things in the universe, there correspond in that universe faculties which can take cognisance of them, and in man, the microcosm, these faculties are always existent and at a certain stage capable of development. We may choose not to develop them; where they are partially developed, we may discourage and impose on them a kind of atrophy. But, fundamentally, all possible knowledge is knowledge within the power of humanity.” *The Life Divine

Sri Aurobindo: "The Unseen with whom there can be no pragmatic relations, unseizable, featureless, unthinkable, undesignable by name, whose substance is the certitude of One Self, in whom world-existence is stilled, who is all peace and bliss — that is the Self, that is what must be known.” Mandukya Upanishad. The Life Divine

Sri Aurobindo: "This mind of pure intelligence has behind it our inner or subliminal mind which senses directly all the things of the mind-plane, is open to the action of a world of mental forces, and can feel the ideative and other imponderable influences which act upon the material world and the life-plane but which at present we can only infer and cannot directly experience: . . . .” *The Life Divine

  Sri Aurobindo: ". . . thought in itself, in its origin on the higher levels of consciousness, is a perception, a cognitive seizing of the object or of some truth of things which is a powerful but still a minor and secondary result of spiritual vision, a comparatively external and superficial regard of the self upon the self, the subject upon itself or something of itself as object.” *The Life Divine

Sri Aurobindo: "True reconciliation proceeds always by a mutual comprehension leading to some sort of intimate oneness. It is therefore through the utmost possible unification of Spirit and Matter that we shall best arrive at their reconciling truth and so at some strongest foundation for a reconciling practice in the inner life of the individual and his outer existence.” The Life Divine*

Sri Aurobindo: "We have distinguished a fourfold principle of divine Being creative of the universe, — Existence, Conscious-Force, Bliss and Supermind.” *The Life Divine

Sri Aurobindo: "We mean by the Absolute something greater than ourselves, greater than the cosmos which we live in, the supreme reality of that transcendent Being which we call God, something without which all that we see or are conscious of as existing, could not have been, could not for a moment remain in existence. Indian thought calls it Brahman, European thought the Absolute because it is a self-existent which is absolved of all bondage to relativities . . . The Absolute is for us the Ineffable.” *The Life Divine

Sri Aurobindo: "We see at once that if such an Existence is, it must be, like the Energy, infinite. Neither reason nor experience nor intuition nor imagination bears witness to us of the possibility of a final terminus. All end and beginning presuppose something beyond the end or beginning. An absolute end, an absolute beginning is not only a contradiction in terms, but a contradiction of the essence of things, a violence, a fiction. Infinity imposes itself upon the appearances of the finite by its ineffugable self-existence.” *The Life Divine

Sri Aurobindo: ". . . wrong will and falsehood of the steps, . . . separative egoism inflicting by its ignorance and separate contrary will harm on oneself or harm on others, self-driven to a wrong dealing with one"s own soul, mind, life or body or a wrong dealing with the soul, mind, life, body of others, . . . is the practical sense of all human evil.” *The Life Divine

"Stability and movement, we must remember, are only our psychological representations of the Absolute, even as are oneness and multitude. The Absolute is beyond stability and movement as it is beyond unity and multiplicity. But it takes its eternal poise in the one and the stable and whirls round itself infinitely, inconceivably, securely in the moving and multitudinous.” The Life Divine

“Stability and movement, we must remember, are only our psychological representations of the Absolute, even as are oneness and multitude. The Absolute is beyond stability and movement as it is beyond unity and multiplicity. But it takes its eternal poise in the one and the stable and whirls round itself infinitely, inconceivably, securely in the moving and multitudinous.” The Life Divine

:::   "Still the One is the fundamental Truth of existence, the Many exist by the One and there is therefore an entire dependence of the manifested being on the Ishwara.” *The Life Divine

subconscient ::: Sri Aurobindo: "In our yoga we mean by the subconscient that quite submerged part of our being in which there is no wakingly conscious and coherent thought, will or feeling or organised reaction, but which yet receives obscurely the impressions of all things and stores them up in itself and from it too all sorts of stimuli, of persistent habitual movements, crudely repeated or disguised in strange forms can surge up into dream or into the waking nature. No, subliminal is a general term used for all parts of the being which are not on the waking surface. Subconscient is very often used in the same sense by European psychologists because they do not know the difference. But when I use the word, I mean always what is below the ordinary physical consciousness, not what is behind it. The inner mental, vital, physical, the psychic are not subconscious in this sense, but they can be spoken of as subliminal.” *The Synthesis of Yoga.

"The subconscient is a concealed and unexpressed inarticulate consciousness which works below all our conscious physical activities. Just as what we call the superconscient is really a higher consciousness above from which things descend into the being, so the subconscient is below the body-consciousness and things come up into the physical, the vital and the mind-nature from there.

Just as the higher consciousness is superconscient to us and supports all our spiritual possibilities and nature, so the subconscient is the basis of our material being and supports all that comes up in the physical nature.” Letters on Yoga

  "That part of us which we can strictly call subconscient because it is below the level of mind and conscious life, inferior and obscure, covers the purely physical and vital elements of our constitution of bodily being, unmentalised, unobserved by the mind, uncontrolled by it in their action. It can be held to include the dumb occult consciousness, dynamic but not sensed by us, which operates in the cells and nerves and all the corporeal stuff and adjusts their life process and automatic responses. It covers also those lowest functionings of submerged sense-mind which are more operative in the animal and in plant life.” *The Life Divine

"The subconscient is a thing of habits and memories and repeats persistently or whenever it can old suppressed reactions, reflexes, mental, vital or physical responses. It must be trained by a still more persistent insistence of the higher parts of the being to give up its old responses and take on the new and true ones.” Letters on Yoga

"About the subconscient — it is the sub-mental base of the being and is made up of impressions, instincts, habitual movements that are stored there. Whatever movement is impressed in it, it keeps. If one impresses the right movement in it, it will keep and send up that. That is why it has to be cleared of old movements before there can be a permanent and total change in the nature. When the higher consciousness is once established in the waking parts, it goes down into the subconscient and changes that also, makes a bedrock of itself there also.” Letters on Yoga

"The sub-conscious is the evolutionary basis in us, it is not the whole of our hidden nature, nor is it the whole origin of what we are. But things can rise from the subconscient and take shape in the conscious parts and much of our smaller vital and physical instincts, movements, habits, character-forms has this source.” Letters on Yoga

"The subconscient is the support of habitual action — it can support good habits as well as bad.” Letters on Yoga

"For the subconscient is the Inconscient in the process of becoming conscious; it is a support and even a root of our inferior parts of being and their movements.” The Life Divine *subconscient"s.


subconscious ::: not wholly conscious; partially or imperfectly conscious; existing or operating in the mind beneath or beyond consciousness.

Sri Aurobindo: "The subconscious in us is the extreme border of our secret inner existence where it meets the Inconscient, it is a degree of our being in which the Inconscient struggles into a half consciousness. . . .” The Life Divine


superconscience ::: Sri Aurobindo: "But a third power or possibility of the Infinite Consciousness can be admitted, its power of self-absorption, of plunging into itself, into a state in which self-awareness exists but not as knowledge and not as all-knowledge; the all would then be involved in pure self-awareness, and knowledge and the inner consciousness itself would be lost in pure being. This is, luminously, the state which we call the Superconscience in an absolute sense, — although most of what we call superconscient is in reality not that but only a higher conscient, something that is conscious to itself and only superconscious to our own limited level of awareness.” The Life Divine

superconscient ::: Sri Aurobindo: ". . . the superconscient is consciousness taken up into an absolute of being.” The Life Divine

"The Absolute is for us the Ineffable.” The Life Divine

“The Absolute is for us the Ineffable.” The Life Divine

"The Absolute is in itself indefinable by reason, ineffable to the speech; it has to be approached through experience.” The Life Divine*

“The Absolute is in itself indefinable by reason, ineffable to the speech; it has to be approached through experience.” The Life Divine

“The Absolute manifests itself in two terms, a Being and a Becoming. The Being is the fundamental reality; the Becoming is an effectual reality: it is a dynamic power and result, a creative energy and working out of the Being, a constantly persistent yet mutable form, process, outcome of its immutable formless essence.” The Life Divine

"The Absolute neither creates nor is created, — in the current sense of making or being made; we can speak of creation only in the sense of the Being becoming in form and movement what it already is in substance and status.” *The Life Divine

“The Absolute neither creates nor is created,—in the current sense of making or being made; we can speak of creation only in the sense of the Being becoming in form and movement what it already is in substance and status.” The Life Divine

:::   "The ancient Vedanta presents us with . . . the conception and experience of Brahman as the one universal and essential fact and of the nature of Brahman as Sachchidananda [Existence, Consciousness, Bliss]. In this view the essence of all life is the movement of a universal and immortal existence, the essence of all sensation and emotion is the play of a universal and self-existent delight in being, the essence of all thought and perception is the radiation of a universal and all-pervading truth, the essence of all activity is the progression of a universal and self-effecting good.” The Life Divine

“The ancient Vedanta presents us with . . . the conception and experience of Brahman as the one universal and essential fact and of the nature of Brahman as Sachchidananda [Existence, Consciousness, Bliss]. In this view the essence of all life is the movement of a universal and immortal existence, the essence of all sensation and emotion is the play of a universal and self-existent delight in being, the essence of all thought and perception is the radiation of a universal and all-pervading truth, the essence of all activity is the progression of a universal and self-effecting good.” The Life Divine

"The animal is satisfied with a modicum of necessity; the gods are content with their splendours. But man cannot rest permanently until he reaches some highest good. He is the greatest of living beings because he is the most discontented, because he feels most the pressure of limitations. He alone, perhaps, is capable of being seized by the divine frenzy for a remote ideal.” The Life Divine

“The animal is satisfied with a modicum of necessity; the gods are content with their splendours. But man cannot rest permanently until he reaches some highest good. He is the greatest of living beings because he is the most discontented, because he feels most the pressure of limitations. He alone, perhaps, is capable of being seized by the divine frenzy for a remote ideal.” The Life Divine

"The ascent to the divine Life is the human journey, the Work of works, the acceptable Sacrifice. This alone is man"s real business in the world and the justification of his existence, without which he would be only an insect crawling among other ephemeral insects on a speck of surface mud and water which has managed to form itself amid the appalling immensities of the physical universe.” The Life Divine

“The ascent to the divine Life is the human journey, the Work of works, the acceptable Sacrifice. This alone is man’s real business in the world and the justification of his existence, without which he would be only an insect crawling among other ephemeral insects on a speck of surface mud and water which has managed to form itself amid the appalling immensities of the physical universe.” The Life Divine

"The collectivity is a mass, a field of formation; the individual is the diviner of truth, the form-maker, the creator.” The Life Divine

“The collectivity is a mass, a field of formation; the individual is the diviner of truth, the form-maker, the creator.” The Life Divine

:::   "The Conscious Being, Purusha, is the Self as originator, witness, support and lord and enjoyer of the forms and works of Nature.” *The Life Divine

“The Conscious Being, Purusha, is the Self as originator, witness, support and lord and enjoyer of the forms and works of Nature.” The Life Divine

". . . the cosmic Force, masked as a material Energy, hides from our view by its insistent materiality of process the occult fact that the working of the Inconscient is really the expression of a vast universal Life, a veiled universal Mind, a hooded Gnosis, and without these origins of itself it could have no power of action, no organising coherence.” The Life Divine

“… the cosmic Force, masked as a material Energy, hides from our view by its insistent materiality of process the occult fact that the working of the Inconscient is really the expression of a vast universal Life, a veiled universal Mind, a hooded Gnosis, and without these origins of itself it could have no power of action, no organising coherence.” The Life Divine

“… the cosmic spirit, the one self inhabiting the universe, …” The Life Divine

“… the creative Energy in Matter is a movement of the power of the Spirit. Matter itself cannot be the original and ultimate reality. At the same time the view that divorces Matter and Spirit and puts them as opposites is unacceptable; Matter is a form of Spirit, a habitation of Spirit. The Life Divine

". . . the Divine is formless and nameless, but by that very reason capable of manifesting all possible names and shapes of being.” The Life Divine

“… the Divine is formless and nameless, but by that very reason capable of manifesting all possible names and shapes of being.” The Life Divine

“The Divine Reality is infinite in its being; in this infinite being, we find limited being everywhere,—that is the apparent fact from which our existence here seems to start and to which our own narrow ego and its ego-centric activities bear constant witness. But, in reality, when we come to an integral self-knowledge, we find that we are not limited, for we also are infinite.” The Life Divine

". . . the ego is the lynch-pin invented to hold together the motion of our wheel of nature. The necessity of centralisation around the ego continues until there is no longer need of any such device or contrivance because there has emerged the true self, the spiritual being, which is at once wheel and motion and that which holds all together, the centre and the circumference.” The Life Divine

“… the ego is the lynch-pin invented to hold together the motion of our wheel of nature. The necessity of centralisation around the ego continues until there is no longer need of any such device or contrivance because there has emerged the true self, the spiritual being, which is at once wheel and motion and that which holds all together, the centre and the circumference.” The Life Divine

"The elementary state of material Force is, in the view of the old Indian physicists, a condition of pure material extension in Space of which the peculiar property is vibration typified to us by the phenomenon of sound. But vibration in this state of ether is not sufficient to create forms. There must first be some obstruction in the flow of the Force ocean, some contraction and expansion, some interplay of vibrations, some impinging of force upon force so as to create a beginning of fixed relations and mutual effects. Material Force modifying its first ethereal status assumes a second, called in the old language the aerial, of which the special property is contact between force and force, contact that is the basis of all material relations. Still we have not as yet real forms but only varying forces. A sustaining principle is needed. This is provided by a third self-modification of the primitive Force of which the principle of light, electricity, fire and heat is for us the characteristic manifestation. Even then, we can have forms of force preserving their own character and peculiar action, but not stable forms of Matter. A fourth state characterised by diffusion and a first medium of permanent attractions and repulsions, termed picturesquely water or the liquid state, and a fifth of cohesion, termed earth or the solid state, complete the necessary elements.” The Life Divine*

“The elementary state of material Force is, in the view of the old Indian physicists, a condition of pure material extension in Space of which the peculiar property is vibration typified to us by the phenomenon of sound. But vibration in this state of ether is not sufficient to create forms. There must first be some obstruction in the flow of the Force ocean, some contraction and expansion, some interplay of vibrations, some impinging of force upon force so as to create a beginning of fixed relations and mutual effects. Material Force modifying its first ethereal status assumes a second, called in the old language the aerial, of which the special property is contact between force and force, contact that is the basis of all material relations. Still we have not as yet real forms but only varying forces. A sustaining principle is needed. This is provided by a third self-modification of the primitive Force of which the principle of light, electricity, fire and heat is for us the characteristic manifestation. Even then, we can have forms of force preserving their own character and peculiar action, but not stable forms of Matter. A fourth state characterised by diffusion and a first medium of permanent attractions and repulsions, termed picturesquely water or the liquid state, and a fifth of cohesion, termed earth or the solid state, complete the necessary elements.” The Life Divine

"The Energy that creates the world can be nothing else than a Will, and Will is only consciousness applying itself to a work and a result.” The Life Divine

:::   "The essential cause and condition of universal existence is the Lord, Ishwara or Purusha, manifesting and occupying individual and universal forms.” *The Life Divine

“The essential cause and condition of universal existence is the Lord, Ishwara or Purusha, manifesting and occupying individual and universal forms.” The Life Divine

"The Eternal is our refuge; all the rest are false values, the Ignorance and its mazes, a self-bewilderment of the soul in phenomenal Nature.” The Life Divine*

“The Eternal is our refuge; all the rest are false values, the Ignorance and its mazes, a self-bewilderment of the soul in phenomenal Nature.” The Life Divine

"The gnosis is the effective principle of the Spirit, a highest dynamis of the spiritual existence.” *The Life Divine

“The gnosis is the effective principle of the Spirit, a highest dynamis of the spiritual existence.” The Life Divine

"The Gods, who in their highest secret entity are powers of this Supermind, born of it, seated in it as in their proper home, are in their knowledge truth-conscious'' and in their action possessed of theseer-will"".” The Life Divine

“The Gods, who in their highest secret entity are powers of this Supermind, born of it, seated in it as in their proper home, are in their knowledge truth-conscious’’ and in their action possessed of theseer-will’’.” The Life Divine

the higher ranges of spiritual mind have to open upon our being and consciousness and also that which is beyond even spiritual mind must appear in us if we are to fulfil the divine possibility of our birth into cosmic existence. …The Life Divine

"The Ideal is an eternal Reality which we have not yet realised in the conditions of our own being, not a non-existent which the Eternal and Divine has not yet grasped and only we imperfect beings have glimpsed and mean to create.” The Life Divine

“The Ideal is an eternal Reality which we have not yet realised in the conditions of our own being, not a non-existent which the Eternal and Divine has not yet grasped and only we imperfect beings have glimpsed and mean to create.” The Life Divine

"The Illumined Mind does not work primarily by thought, but by vision; . . . .” The Life Divine

“The Illumined Mind does not work primarily by thought, but by vision; …” The Life Divine

“The Inconscient is a sleep or a prison, the conscient a round of strivings without ultimate issue or the wanderings of a dream: we must wake into the superconscious where all darkness of night and half-lights cease in the self-luminous bliss of the Eternal.” The Life Divine

"The individual ego is a pragmatic and effective fiction, a translation of the secret self into the terms of surface consciousness, or a subjective substitute for the true self in our surface experience. . . .”The Life Divine

“The individual ego is a pragmatic and effective fiction, a translation of the secret self into the terms of surface consciousness, or a subjective substitute for the true self in our surface experience….”The Life Divine

"The individual is a centre of the whole universal consciousness; . . . .” The Life Divine

“The individual is a centre of the whole universal consciousness; …” The Life Divine

". . . the individual is a self-expression of the universal and the transcendent. . . .” The Life Divine

“… the individual is a self-expression of the universal and the transcendent….” The Life Divine

". . . the individual is not a mere cell of the collective existence; he would not cease to exist if separated or expelled from the collective mass.” The Life Divine

“… the individual is not a mere cell of the collective existence; he would not cease to exist if separated or expelled from the collective mass.” The Life Divine

The Ineffable: *Sri Aurobindo: "It is this essential indeterminability of the Absolute that translates itself into our consciousness through the fundamental negating positives of our spiritual experience, the immobile immutable Self, the Nirguna Brahman, the Eternal without qualities, the pure featureless One Existence, the Impersonal, the Silence void of activities, the Non-being, the Ineffable and the Unknowable. On the other side it is the essence and source of all determinations, and this dynamic essentiality manifests to us through the fundamental affirming positives in which the Absolute equally meets us; for it is the Self that becomes all things, the Saguna Brahman, the Eternal with infinite qualities, the One who is the Many, the infinite Person who is the source and foundation of all persons and personalities, the Lord of creation, the Word, the Master of all works and action; it is that which being known all is known: these affirmatives correspond to those negatives. For it is not possible in a supramental cognition to split asunder the two sides of the One Existence, — even to speak of them as sides is excessive, for they are in each other, their co-existence or one-existence is eternal and their powers sustaining each other found the self-manifestation of the Infinite.” The Life Divine

"The Infinite creates and is Brahma.” The Renaissance in India ::: "Brahman is not only the cause and supporting power and indwelling principle of the universe, he is also its material and its sole material. Matter also is Brahman and it is nothing other than or different from Brahman.” The Life Divine*

“The Infinite is not a sum of things, it is That which is all things and more.” The Life Divine

"The intermediate link exists. We call it the Supermind or the Truth-Consciousness, because it is a principle superior to mentality and exists, acts and proceeds in the fundamental truth and unity of things and not like the mind in their appearances and phenomenal divisions.” The Life Divine

::: "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.” The Life Divine*

“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.” The Life Divine

“…the luminous veiled Sphinx of the infinite Consciousness and eternal Wisdom.” The Life Divine

"The mantra is one of these psycho-spiritual means, at once a symbol, an instrument and a sound body for the divine manifestation, . . . .” The Life Divine

“The mantra is one of these psycho-spiritual means, at once a symbol, an instrument and a sound body for the divine manifestation, . . . ” The Life Divine

  "The other parts of our natural composition are not only mutable but perishable; but the psychic entity in us persists and is fundamentally the same always: it contains all essential possibilities of our manifestation but is not constituted by them; it is not limited by what it manifests, not contained by the incomplete forms of the manifestation, not tarnished by the imperfections and impurities, the defects and depravations of the surface being. It is an ever-pure flame of the divinity in things and nothing that comes to it, nothing that enters into our experience can pollute its purity or extinguish the flame.” *The Life Divine

“The other parts of our natural composition are not only mutable but perishable; but the psychic entity in us persists and is fundamentally the same always: it contains all essential possibilities of our manifestation but is not constituted by them; it is not limited by what it manifests, not contained by the incomplete forms of the manifestation, not tarnished by the imperfections and impurities, the defects and depravations of the surface being. It is an ever-pure flame of the divinity in things and nothing that comes to it, nothing that enters into our experience can pollute its purity or extinguish the flame.” The Life Divine

:::   ". . . the Person puts forward the personality as his role, character, persona, in the present act of his long drama of manifested existence. But the Person is larger than his personality, and it may happen that this inner largeness overflows into the surface formation; the result is a self-expression of being which can no longer be described by fixed qualities, normalities of mood, exact lineaments, or marked out by any structural limits.” *The Life Divine

  " . . . the psyche, the soul, the inmost entity in us, . . .” The Life Divine

“… the purest, freest form of insight into existence as it is shows us nothing but movement. Two things alone exist, movement in Space, movement in Time, the former objective, the latter subjective.” The Life Divine

“The Purusha, the inner Self, no larger than the size of a man’s thumb.” The Life Divine

  ". . . there are a series of subtler and subtler formulations of substance which escape from and go beyond the formula of the material universe. Without going deeply into matters which are too occult and difficult for our present inquiry, we may say, adhering to the system on which we have based ourselves, that these gradations of substance, in one important aspect of their formulation in series, can be seen to correspond to the ascending series of Matter, Life, Mind, Supermind and that other higher divine triplicity of Sachchidananda. In other words, we find that substance in its ascension bases itself upon each of these principles and makes itself successively a characteristic vehicle for the dominating cosmic self-expression of each in their ascending series.” The Life Divine

:::   "There is an all-seeing purpose in the terrestrial creation; a divine plan is working itself out through its contradictions and perplexities which are a sign of the many-sided achievement towards which are being led the soul"s growth and the endeavour of Nature.” *The Life Divine

The Seer, the Thinker, the Self-existent who becomes everywhere has ordered perfectly all things from years sempiternal. Isha Upanishad. (1) The Life Divine

". . . the Self is a fundamental aspect of Brahman, but with a certain stress on its impersonality;. . . .” The Life Divine

"The silent and the active Brahman are not different, opposite and irreconcilable entities, the one denying, the other affirming a cosmic illusion; they are one Brahman in two aspects, positive and negative, and each is necessary to the other. It is out of this Silence that the Word which creates the worlds for ever proceeds; for the Word expresses that which is self-hidden in the Silence.” The Life Divine*

“The spiritual fullness of the being is eternity; …” The Life Divine

"The Supermind then is Being moving out into a determinative self-knowledge which perceives certain truths of itself and wills to realise them in a temporal and spatial extension of its own timeless and spaceless existence. Whatever is in its own being, takes form as self-knowledge, as Truth-Consciousness, as Real-Idea, and, that self-knowledge being also self-force, fulfils or realises itself inevitably in Time and Space.” The Life Divine

"The surface mental individuality is, in consequence, always ego-centric; even its altruism is an enlargement of its ego: . . . . ” The Life Divine*

“The surface mental individuality is, in consequence, always ego-centric; even its altruism is an enlargement of its ego: …” The Life Divine

  "The surface mental individuality is, in consequence, always ego-centric; even its altruism is an enlargement of its ego: the ego is the lynch-pin invented to hold together the motion of our wheel of nature. The necessity of centralisation around the ego continues until there is no longer need of any such device or contrivance because there has emerged the true self, the spiritual being, which is at once wheel and motion and that which holds all together, the centre and the circumference.” *The Life Divine

:::   "The third step is to know the Divine Being who is at once our supreme transcendent Self, the Cosmic Being, foundation of our universality, and the Divinity within of which our psychic being, the true evolving individual in our nature, is a portion, a spark, a flame growing into the eternal Fire from which it was lit and of which it is the witness ever living within us and the conscious instrument of its light and power and joy and beauty.” *The Life Divine

“The third step is to know the Divine Being who is at once our supreme transcendent Self, the Cosmic Being, foundation of our universality, and the Divinity within of which our psychic being, the true evolving individual in our nature, is a portion, a spark, a flame growing into the eternal Fire from which it was lit and of which it is the witness ever living within us and the conscious instrument of its light and power and joy and beauty.” The Life Divine

"The true Person is not an isolated entity, his individuality is universal; for he individualises the universe: . . . .” The Life Divine

“The true Person is not an isolated entity, his individuality is universal; for he individualises the universe: …” The Life Divine

"The Unknowable, — not absolutely unknowable, but beyond mental knowledge, — can only be a higher degree in the intensity of being of that Something, a degree beyond the loftiest summit attainable by mental beings, and, if it were known as it must be known to itself, that discovery would not destroy entirely what is given us by our supreme possible knowledge but rather carry it to a higher fulfilment and larger truth of what it has already gained by self-vision and self-experience.” The Life Divine

"The view I am presenting goes farther in idealism; it sees the creative Idea as Real-Idea, that is to say, a power of Conscious Force expressive of real being, born out of real being and partaking of its nature and neither a child of the Void nor a weaver of fictions. It is conscious Reality throwing itself into mutable forms of its own imperishable and immutable substance. The world is therefore not a figment of conception in the universal Mind, but a conscious birth of that which is beyond Mind into forms of itself.” The Life Divine

“The view I am presenting goes farther in idealism; it sees the creative Idea as Real-Idea, that is to say, a power of Conscious Force expressive of real being, born out of real being and partaking of its nature and neither a child of the Void nor a weaver of fictions. It is conscious Reality throwing itself into mutable forms of its own imperishable and immutable substance. The world is therefore not a figment of conception in the universal Mind, but a conscious birth of that which is beyond Mind into forms of itself.” The Life Divine

"The world expresses a foreseen Truth, obeys a predetermining Will, realises an original formative self-vision, — it is the growing image of a divine creation.” The Life Divine

::: "This conception of the Person and Personality, if accepted, must modify at the same time our current ideas about the immortality of the soul; for, normally, when we insist on the soul"s undying existence, what is meant is the survival after death of a definite unchanging personality which was and will always remain the same throughout eternity. It is the very imperfect superficial I'' of the moment, evidently regarded by Nature as a temporary form and not worth preservation, for which we demand this stupendous right to survival and immortality. But the demand is extravagant and cannot be conceded; theI"" of the moment can only merit survival if it consents to change, to be no longer itself but something else, greater, better, more luminous in knowledge, more moulded in the image of the eternal inner beauty, more and more progressive towards the divinity of the secret Spirit. It is that secret Spirit or divinity of Self in us which is imperishable, because it is unborn and eternal. The psychic entity within, its representative, the spiritual individual in us, is the Person that we are; but the I'' of this moment, theI"" of this life is only a formation, a temporary personality of this inner Person: it is one step of the many steps of our evolutionary change, and it serves its true purpose only when we pass beyond it to a farther step leading nearer to a higher degree of consciousness and being. It is the inner Person that survives death, even as it pre-exists before birth; for this constant survival is a rendering of the eternity of our timeless Spirit into the terms of Time.” The Life Divine

“This greater Force is that of the Illumined Mind, a Mind no longer of higher Thought, but of spiritual light. Here the clarity of the spiritual intelligence, its tranquil daylight, gives place or subordinates itself to an intense lustre, a splendour and illumination of the Spirit: a play of lightnings of spiritual truth and power breaks from above into the consciousness and adds to the calm and wide enlightenment and the vast descent of peace which characterise or accompany the action of the larger conceptual-spiritual principle, a fiery ardour of realisation and a rapturous ecstasy of knowledge.” The Life Divine

“This mind of pure intelligence has behind it our inner or subliminal mind which senses directly all the things of the mind-plane, is open to the action of a world of mental forces, and can feel the ideative and other imponderable influences which act upon the material world and the life-plane but which at present we can only infer and cannot directly experience: “ The Life Divine

“This mind of pure intelligence has behind it our inner or subliminal mind which senses directly all the things of the mind-plane, is open to the action of a world of mental forces, and can feel the ideative and other imponderable influences which act upon the material world and the life-plane but which at present we can only infer and cannot directly experience: …” The Life Divine

  "This secret Self in all beings is not apparent, but it is seen by means of the supreme reason, the subtle, by those who have the subtle vision. — Katha Upanishad. *The Life Divine

"This Self is fourfold, — the Self of Waking who has the outer intelligence and enjoys external things, is its first part; the Self of Dream who has the inner intelligence and enjoys things subtle, is its second part; the Self of Sleep, unified, a massed intelligence, blissful and enjoying bliss, is the third part… the lord of all, the omniscient, the inner Control. That which is unseen, indefinable, self-evident in its one selfhood, is the fourth part: this is the Self, this is that which has to be known.” Mandukya Upanishad. (5) The Life Divine*

“This Self is fourfold,—the Self of Waking who has the outer intelligence and enjoys external things, is its first part; the Self of Dream who has the inner intelligence and enjoys things subtle, is its second part; the Self of Sleep, unified, a massed intelligence, blissful and enjoying bliss, is the third part… the lord of all, the omniscient, the inner Control. That which is unseen, indefinable, self-evident in its one selfhood, is the fourth part: this is the Self, this is that which has to be known.” Mandukya Upanishad. (5) The Life Divine

thought-Mind ::: Sri Aurobindo: "Our first decisive step out of our human intelligence, our normal mentality, is an ascent into a higher Mind, a mind no longer of mingled light and obscurity or half-light, but a large clarity of the Spirit. Its basic substance is a unitarian sense of being with a powerful multiple dynamisation capable of the formation of a multitude of aspects of knowledge, ways of action, forms and significances of becoming, of all of which there is a spontaneous inherent knowledge. It is therefore a power that has proceeded from the Overmind, — but with the Supermind as its ulterior origin, — as all these greater powers have proceeded: but its special character, its activity of consciousness are dominated by Thought; it is a luminous thought-mind, a mind of Spirit-born conceptual knowledge. An all-awareness emerging from the original identity, carrying the truths the identity held in itself, conceiving swiftly, victoriously, multitudinously, formulating and by self-power of the Idea effectually realising its conceptions, is the character of this greater mind of knowledge. " *The Life Divine

"Time is a manifestation of the Eternal.” The Life Divine

" To become ourselves by exceeding ourselves, — so we may turn the inspired phrases of a half-blind seer who knew not the self of which he spoke, — is the difficult and dangerous necessity, the cross surmounted by an invisible crown which is imposed on us, the riddle of the true nature of his being proposed to man by the dark Sphinx of the Inconscience below and from within and above by the luminous veiled Sphinx of the infinite Consciousness and eternal Wisdom confronting him as an inscrutable divine Maya. To exceed ego and be our true self, to be aware of our real being, to possess it, to possess a real delight of being, is therefore the ultimate meaning of our life here; it is the concealed sense of our individual and terrestrial existence.” The Life Divine*

transcendent ::: Sri Aurobindo: "A Transcendent who is beyond all world and all Nature and yet possesses the world and its nature, who has descended with something of himself into it and is shaping it into that which as yet it is not, is the Source of our being, the Source of our works and their Master. But the seat of the Transcendent Consciousness is above in an absoluteness of divine Existence — and there too is the absolute Power, Truth, Bliss of the Eternal — of which our mentality can form no conception and of which even our greatest spiritual experience is only a diminished reflection in the spiritualised mind and heart, a faint shadow, a thin derivate. Yet proceeding from it there is a sort of golden corona of Light, Power, Bliss and Truth — a divine Truth-Consciousness as the ancient mystics called it, a Supermind, a Gnosis, with which this world of a lesser consciousness proceeding by Ignorance is in secret relation and which alone maintains it and prevents it from falling into a disintegrated chaos.” *The Synthesis of Yoga

"The Transcendent, the Universal, the Individual are three powers overarching, underlying and penetrating the whole manifestation; this is the first of the Trinities. In the unfolding of consciousness also, these are the three fundamental terms and none of them can be neglected if we would have the experience of the whole Truth of existence. Out of the individual we wake into a vaster freer cosmic consciousness; but out of the universal too with its complex of forms and powers we must emerge by a still greater self-exceeding into a consciousness without limits that is founded on the Absolute.” The Synthesis of Yoga

"We see then that there are three terms of the one existence, transcendent, universal and individual, and that each of these always contains secretly or overtly the two others. The Transcendent possesses itself always and controls the other two as the basis of its own temporal possibilities; that is the Divine, the eternal all-possessing God-consciousness, omnipotent, omniscient, omnipresent, which informs, embraces, governs all existences. The human being is here on earth the highest power of the third term, the individual, for he alone can work out at its critical turning-point that movement of self-manifestation which appears to us as the involution and evolution of the divine consciousness between the two terms of the Ignorance and the Knowledge.” The Life Divine

The Transcendent
This is what is termed the Adya Shakti; she is the Supreme Consciousness and Power above the universe and it is by her that all the Gods are manifested, and even the supramental Ishwara comes into manifestation through her — the supramental Purushottama of whom the Gods are Powers and Personalities.” Letters on Yoga
**Transcendent"s.**


truth-Consciousness ::: Sri Aurobindo: "The Truth-Consciousness is everywhere present in the universe as an ordering self-knowledge by which the One manifests the harmonies of its infinite potential multiplicity.” *The Life Divine

:::   "Two are joined together, powers of Truth, powers of Maya, — they have built the Child and given him birth and they nourish his growth.” The Life Divine

“Two are joined together, powers of Truth, powers of Maya,—they have built the Child and given him birth and they nourish his growth.” The Life Divine

“… universal force and universal consciousness are one,—cosmic force is the operation of cosmic consciousness.” The Life Divine

"Universe is a diffusion of the divine All in infinite Space and Time, the individual its concentration within limits of Space and Time.” The Life Divine

:::   "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.” *The Life Divine

“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.” The Life Divine

"We arrive then necessarily at this conclusion that human birth is a term at which the soul must arrive in a long succession of rebirths and that it has had for its previous and preparatory terms in the succession the lower forms of life upon earth; it has passed through the whole chain that life has strung in the physical universe on the basis of the body, the physical principle.” The Life Divine

“We arrive then necessarily at this conclusion that human birth is a term at which the soul must arrive in a long succession of rebirths and that it has had for its previous and preparatory terms in the succession the lower forms of life upon earth; it has passed through the whole chain that life has strung in the physical universe on the basis of the body, the physical principle.” The Life Divine

“We have distinguished a fourfold principle of divine Being creative of the universe,—Existence, Conscious-Force, Bliss and Supermind.” The Life Divine

"We have laid down that the origin, the continent, the initial and the ultimate reality of all that is in the cosmos is the triune principle of transcendent and infinite Existence, Consciousness and Bliss which is the nature of divine being.” The Life Divine

“We have to conceive one indivisible conscious being behind all our experiences. . . . That is our real self.” The Life Divine

"We might say then that there are three elements in the totality of our being: there is the submental and the subconscient which appears to us as if it were inconscient, comprising the material basis and a good part of our life and body; there is the subliminal, which comprises the inner being, taken in its entirety of inner mind, inner life, inner physical with the soul or psychic entity supporting them; there is this waking consciousness which the subliminal and the subconscient throw up on the surface, a wave of their secret surge. But even this is not an adequate account of what we are; for there is not only something deep within behind our normal self-awareness, but something also high above it: that too is ourselves, other than our surface mental personality, but not outside our true self; that too is a country of our spirit. For the subliminal proper is no more than the inner being on the level of the Knowledge-Ignorance luminous, powerful and extended indeed beyond the poor conception of our waking mind, but still not the supreme or the whole sense of our being, not its ultimate mystery.” The Life Divine

"We see that the Absolute, the Self, the Divine, the Spirit, the Being is One; the Transcendental is one, the Cosmic is one: but we see also that beings are many and each has a self, a spirit, a like yet different nature. And since the spirit and essence of things is one, we are obliged to admit that all these many must be that One, and it follows that the One is or has become many; but how can the limited or relative be the Absolute and how can man or beast or bird be the Divine Being? But in erecting this apparent contradiction the mind makes a double error. It is thinking in the terms of the mathematical finite unit which is sole in limitation, the one which is less than two and can become two only by division and fragmentation or by addition and multiplication; but this is an infinite Oneness, it is the essential and infinite Oneness which can contain the hundred and the thousand and the million and billion and trillion. Whatever astronomic or more than astronomic figures you heap and multiply, they cannot overpass or exceed that Oneness; for, in the language of the Upanishad, it moves not, yet is always far in front when you would pursue and seize it. It can be said of it that it would not be the infinite Oneness if it were not capable of an infinite multiplicity; but that does not mean that the One is plural or can be limited or described as the sum of the Many: on the contrary, it can be the infinite Many because it exceeds all limitation or description by multiplicity and exceeds at the same time all limitation by finite conceptual oneness.” The Life Divine

"We speak of the evolution of Life in Matter, the evolution of Mind in Matter; but evolution is a word which merely states the phenomenon without explaining it. For there seems to be no reason why Life should evolve out of material elements or Mind out of living form, unless we accept the Vedantic solution that Life is already involved in Matter and Mind in Life because in essence Matter is a form of veiled Life, Life a form of veiled Consciousness.” The Life Divine

“We speak of the evolution of Life in Matter, the evolution of Mind in Matter; but evolution is a word which merely states the phenomenon without explaining it. For there seems to be no reason why Life should evolve out of material elements or Mind out of living form, unless we accept the Vedantic solution that Life is already involved in Matter and Mind in Life because in essence Matter is a form of veiled Life, Life a form of veiled Consciousness.” The Life Divine

"What becomes desire in the ego is Will in the Spirit.” The Life Divine

". . . what is this strongly separative self-experience that we call ego? It is nothing fundamentally real in itself but only a practical constitution of our consciousness devised to centralise the activities of Nature in us. We perceive a formation of mental, physical, vital experience which distinguishes itself from the rest of being, and that is what we think of as ourselves in nature — this individualisation of being in becoming. We then proceed to conceive of ourselves as something which has thus individualised itself and only exists so long as it is individualised, — a temporary or at least a temporal becoming; or else we conceive of ourselves as someone who supports or causes the individualisation, an immortal being perhaps but limited by its individuality. This perception and this conception constitute our ego-sense.” The Life Divine

“… what is this strongly separative self-experience that we call ego? It is nothing fundamentally real in itself but only a practical constitution of our consciousness devised to centralise the activities of Nature in us. We perceive a formation of mental, physical, vital experience which distinguishes itself from the rest of being, and that is what we think of as ourselves in nature—this individualisation of being in becoming. We then proceed to conceive of ourselves as something which has thus individualised itself and only exists so long as it is individualised,—a temporary or at least a temporal becoming; or else we conceive of ourselves as someone who supports or causes the individualisation, an immortal being perhaps but limited by its individuality. This perception and this conception constitute our ego-sense.” The Life Divine

"When we see with the inner vision and sense and not with the physical eye a tree or other object, what we become aware of is an infinite one Reality constituting the tree or object, pervading its every atom and molecule, forming them out of itself, building the whole nature, process of becoming, operation of indwelling energy; all of these are itself, are this infinite, this Reality: we see it extending indivisibly and uniting all objects so that none is really separate from it or quite separate from other objects. ‘It stands," says the Gita, ‘undivided in beings and yet as if divided." Thus each object is that Infinite and one in essential being with all other objects that are also forms and names, — powers, numens, — of the Infinite.” The Life Divine

“When we see with the inner vision and sense and not with the physical eye a tree or other object, what we become aware of is an infinite one Reality constituting the tree or object, pervading its every atom and molecule, forming them out of itself, building the whole nature, process of becoming, operation of indwelling energy; all of these are itself, are this infinite, this Reality: we see it extending indivisibly and uniting all objects so that none is really separate from it or quite separate from other objects. ‘It stands,’ says the Gita, ‘undivided in beings and yet as if divided.’ Thus each object is that Infinite and one in essential being with all other objects that are also forms and names,—powers, numens,—of the Infinite.” The Life Divine

"When we study this Life as it manifests itself upon earth with Matter as its basis, we observe that essentially it is a form of the one cosmic Energy, a dynamic movement or current of it positive and negative, a constant act or play of the Force which builds up forms, energises them by a continual stream of stimulation and maintains them by an unceasing process of disintegration and renewal of their substance. This would tend to show that the natural opposition we make between death and life is an error of our mentality, one of those false oppositions — false to inner truth though valid in surface practical experience — which, deceived by appearances, it is constantly bringing into the universal unity.” The Life Divine ::: *life"s, life-born, life-curve, life-delight"s, life-drift, life-foam, life-giving, life-impulse, life-impulse"s, life-motives, life-nature"s, life-pain, life-plan, life-power, life-room, life-scene, life-self, life-thought, life-wants, all-life, sense-life.

“When we study this Life as it manifests itself upon earth with Matter as its basis, we observe that essentially it is a form of the one cosmic Energy, a dynamic movement or current of it positive and negative, a constant act or play of the Force which builds up forms, energises them by a continual stream of stimulation and maintains them by an unceasing process of disintegration and renewal of their substance. This would tend to show that the natural opposition we make between death and life is an error of our mentality, one of those false oppositions—false to inner truth though valid in surface practical experience—which, deceived by appearances, it is constantly bringing into the universal unity.” The Life Divine

will, free ::: Sri Aurobindo: Our notion of free will is apt to be tainted with the excessive individualism of the human ego and to assume the figure of an independent will acting on its own isolated account, in a complete liberty without any determination other than its own choice and single unrelated movement. This idea ignores the fact that our natural being is a part of cosmic Nature and our spiritual being exists only by the supreme Transcendence. Our total being can rise out of subjection to fact of present Nature only by an identification with a greater Truth and a greater Nature. The will of the individual, even when completely free, could not act in an isolated independence, because the individual being and nature are included in the universal Being and Nature and dependent on the all-overruling Transcendence. There could indeed be in the ascent a dual line. On one line the being could feel and behave as an independent self-existence uniting itself with its own impersonal Reality; it could, so self-conceived, act with a great force, but either this action would be still within an enlarged frame of its past and present self-formation of power of Nature or else it would be the cosmic or supreme Force that acted in it and there would be no personal initiation of action, no sense therefore of individual free will but only of an impersonal cosmic or supreme Will or Energy at its work. On the other line the being would feel itself a spiritual instrument and so act as a power of the Supreme Being, limited in its workings only by the potencies of the Supernature, which are without bounds or any restriction except its own Truth and self-law, and by the Will in her. But in either case there would be, as the condition of a freedom from the control of a mechanical action of Nature-forces, a submission to a greater conscious Power or an acquiescent unity of the individual being with its intention and movement in his own and in the world"s existence.” *The Life Divine

  "Will is conscious power and conscious act of force of being.” *The Life Divine

world-force ::: Sri Aurobindo: "Mind-Energy, Life-Energy, material Energy are different dynamisms of one World-Force.” *The Life Divine

world-ignorance ::: Sri Aurobindo: "Our self-ignorance and our world-ignorance can only grow towards integral self-knowledge and integral world-knowledge in proportion as our limited ego and its half-blind consciousness open to a greater inner existence and consciousness and a true self-being and become aware too of the not-self outside it also as self, — on one side a Nature constituent of our own nature, on the other an Existence which is a boundless continuation of our own self-being. Our being has to break the walls of ego-consciousness which it has created, it has to extend itself beyond its body and inhabit the body of the universe.” The Life Divine

world-knowledge ::: Sri Aurobindo: "The integral Knowledge is something that is already there in the integral Reality: it is not a new or still non-existent thing that has to be created, acquired, learned, invented or built up by the mind; it must rather be discovered or uncovered, it is a Truth that is self-revealed to a spiritual endeavour: for it is there veiled in our deeper and greater self; it is the very stuff of our own spiritual consciousness, and it is by awaking to it even in our surface self that we have to possess it. There is an integral self-knowledge that we have to recover and, because the world-self also is our self, an integral world-knowledge. A knowledge that can be learned or constructed by the mind exists and has its value, but that is not what is meant when we speak of the Knowledge and the Ignorance.” *The Life Divine

  "Yet in the principle of reason itself there is the assertion of a Transcendence. For reason is in its whole aim and essence the pursuit of Knowledge, the pursuit, that is to say, of Truth by the elimination of error.” *The Life Divine

"Yet there is still the unknown underlying Oneness which compels us to strive slowly towards some form of harmony, of interdependence, of concording of discords, of a difficult unity. But it is only by the evolution in us of the concealed superconscient powers of cosmic Truth and of the Reality in which they are one that the harmony and unity we strive for can be dynamically realised in the very fibre of our being and all its self-expression and not merely in imperfect attempts, incomplete constructions, ever-changing approximations.” The Life Divine*

“Yet there is still the unknown underlying Oneness which compels us to strive slowly towards some form of harmony, of interdependence, of concording of discords, of a difficult unity. But it is only by the evolution in us of the concealed superconscient powers of cosmic Truth and of the Reality in which they are one that the harmony and unity we strive for can be dynamically realised in the very fibre of our being and all its self-expression and not merely in imperfect attempts, incomplete constructions, ever-changing approximations.” The Life Divine



QUOTES [458 / 458 - 453 / 453]


KEYS (10k)

  451 Sri Aurobindo
   3 Sri Aurobindo
   1 Nolini Kanta Gupta
   1 M Alan Kazlev
   1 collab summer & fall 2011
   1 The Mother

NEW FULL DB (2.4M)

  448 Sri Aurobindo

1:All renews itself, nothing perishes. ~ Sri Aurobindo, The Life Divine, Life,
2:A powerless spirit is no spirit ~ Sri Aurobindo, The Life Divine, The Divine Life,
3:Death has no reality except as a process of life. ~ Sri Aurobindo, The Life Divine, Life,
4:The world being what it is, it could not be otherwise.
   ~ Sri Aurobindo, The Life Divine,
5:Truth of oneness creates its own order. ~ Sri Aurobindo, The Life Divine, The Divine Life,
6:Force is a self-expression of Existence. ~ Sri Aurobindo, The Life Divine, The Divine Maya,
7:Knowledge is power and mastery. ~ Sri Aurobindo, The Life Divine, The Ego and the Dualities,
8:Harmony is the natural rule of the spirit. ~ Sri Aurobindo, The Life Divine, The Divine Life,
9:Mind is a passage, not a culmination. ~ Sri Aurobindo, The Life Divine, The Supermind as Creator,
10:The spiritual fullness of the being is eternity. ~ Sri Aurobindo, The Life Divine, The Divine Life,
11:What devours must also be devoured. ~ Sri Aurobindo, The Life Divine, Death, Desire and Incapacity,
12:Material Nature is not ethical. ~ Sri Aurobindo, The Life Divine, Delight of Existence, The Problem,
13:One who loves God finds the object of his love everywhere.
   ~ Sri Aurobindo, The Life Divine, [T4],
14:Quality and quantity differ, the self is equal. ~ Sri Aurobindo, The Life Divine, The Pure Existent,
15:' . . . the supreme Mage, the divine Magician, . . .' [the Lord]
   ~ Sri Aurobindo, The Life Divine,
16:All absoluteness is pure delight. ~ Sri Aurobindo, The Life Divine, Delight of Existence, The Problem,
17:The Supermind alone commands unity in diversity. ~ Sri Aurobindo, The Life Divine, The Problem of Life,
18:The occult is a part of existence. ~ Sri Aurobindo, The Life Divine, Reality and the Integral Knowledge,
19:All existence here is a universal Life that takes form of Matter. ~ Sri Aurobindo, The Life Divine, Life,
20:All self-fulfilment is satisfaction of being. ~ Sri Aurobindo, The Life Divine, The Supermind as Creator,
21:We can construct nothing which goes beyond our nature. ~ Sri Aurobindo, The Life Divine, The Divine Life,
22:All evil is in travail of the eternal good. ~ Sri Aurobindo, The Life Divine, The Divine and the Undivine,
23:The spiritual man is one who has discovered his soul. ~ Sri Aurobindo, The Life Divine, The Gnostic Being,
24:Time is a manifestation of the Eternal. ~ Sri Aurobindo, The Life Divine, Reality and the Cosmic Illusion,
25:Accord and concord are the true normality of the spirit. ~ Sri Aurobindo, The Life Divine, The Divine Life,
26:It reveals itself rather than is learned. ~ Sri Aurobindo, The Life Divine, The Eternal and the Individual,
27:Unity is as strong a principle in Nature as division. ~ Sri Aurobindo, The Life Divine, The Ascent of Life,
28:Ignorance is a self-oblivion of Being. ~ Sri Aurobindo, The Life Divine, Reality and the Integral Knowledge,
29:The Divinity in man dwells veiled in his spiritual centre. ~ Sri Aurobindo, The Life Divine, The Divine Life,
30:The law of the supermind is unity fulfilled in diversity. ~ Sri Aurobindo, The Life Divine, The Gnostic Being,
31:All this is the Brahman; this Self is the Brahman and the Self is fourfold.
   ~ Sri Aurobindo, The Life Divine,
32:The Unknown is not the Unknowable. ~ Sri Aurobindo, The Life Divine, The Two Negations, The Materialist Denial,
33:It is the soul in us which turns always towards Truth, Good and Beauty.
   ~ Sri Aurobindo, The Life Divine, [T5],
34:Mind is only a preparatory form of our consciousness. ~ Sri Aurobindo, The Life Divine, The Supermind as Creator,
35:Supermind is the vast self-extension of the Brahman that contains and develops.
   ~ Sri Aurobindo, The Life Divine,
36:The Word expresses that which is self-hidden in the Silence. ~ Sri Aurobindo, The Life Divine, Reality Omnipresent,
37:Without being possessed one does not possess oneself utterly. ~ Sri Aurobindo, The Life Divine, The Ascent of Life,
38:If all forms, quantities, qualities were to disappear, this would remain. ~ Sri Aurobindo, The Life Divine, 1.09-08,
39:The law of the body arises from the subconscient or inconscient. ~ Sri Aurobindo, The Life Divine, The Gnostic Being,
40:The principle of division is not proper to Matter, but to Mind. ~ Sri Aurobindo, The Life Divine, The Knot of Matter,
41:All problems of existence are essentially problems of harmony. ~ Sri Aurobindo, The Life Divine, The Human Aspiration,
42:All spiritual life is in its principle a growth into divine living. ~ Sri Aurobindo, The Life Divine, The Divine Life,
43:Evolution is an inverse action of the involution. ~ Sri Aurobindo, The Life Divine, The Evolution of the Spiritual Man,
44:All pain and suffering are a sign of imperfection, of incompleteness. ~ Sri Aurobindo, The Life Divine, The Divine Life,
45:It is always the business of man the thinker to know. ~ Sri Aurobindo, The Life Divine, The Knowledge and the Ignorance,
46:Power can abase as well as elevate; nothing is more liable to misuse. ~ Sri Aurobindo, The Life Divine, The Divine Life,
47:It becomes itself in the world by knowing itself; it knows itself by becoming itself.
   ~ Sri Aurobindo, The Life Divine,
48:The lower is for us the first condition of the higher. ~ Sri Aurobindo, The Life Divine, The Knowledge and the Ignorance,
49:All spiritual experience is experience of the Infinite. ~ Sri Aurobindo, The Life Divine, Reality and the Cosmic Illusion,
50:No Law is absolute, because only the infinite is absolute. ~ Sri Aurobindo, The Life Divine, The Sevenfold Chord of Being,
51:Oneness and multiplicity are poles of the same Reality. ~ Sri Aurobindo, The Life Divine, The Knowledge and the Ignorance,
52:Problems are the creations of mental ignorance seeking for knowledge. ~ Sri Aurobindo, The Life Divine, The Gnostic Being,
53:The universe is a self-creative process of a supreme Reality. ~ Sri Aurobindo, The Life Divine, The Philosophy of Rebirth,
54:Nothing can evolve out of Matter which is not therein already contained. ~ Sri Aurobindo, The Life Divine, Conscious Force,
55:Nothing can exist which is not substance and power of Brahman. ~ Sri Aurobindo, The Life Divine, The Philosophy of Rebirth,
56:The beginning of Ignorance is a limitation of Knowledge. ~ Sri Aurobindo, The Life Divine, The Knowledge and the Ignorance,
57:All end and beginning presuppose something beyond the end or beginning. ~ Sri Aurobindo, The Life Divine, The Pure Existent,
58:An integral knowledge presupposes an integral Reality. ~ Sri Aurobindo, The Life Divine, Reality and the Integral Knowledge,
59:The animal prepares human intelligence. ~ Sri Aurobindo, The Life Divine, The Evolutionary Process - Ascent and Integration,
60:A diversity in oneness is the law of the manifestation. ~ Sri Aurobindo, The Life Divine, The Evolution of the Spiritual Man,
61:Life is an infinite Force working in the terms of the finite. ~ Sri Aurobindo, The Life Divine, Death, Desire and Incapacity,
62:Mind-Energy, Life-Energy, material Energy are different dynamisms of one World-Force. ~ Sri Aurobindo, The Life Divine, Life,
63:All ignorance is a penumbra which environs an orb of knowledge. ~ Sri Aurobindo, The Life Divine, The Divine and the Undivine,
64:The self of things is an infinite indivisible existence. ~ Sri Aurobindo, The Life Divine, Delight of Existence, The Solution,
65:An entry into the gnostic consciousness would be an entry into the Infinite. ~ Sri Aurobindo, The Life Divine, The Divine Life,
66:An integral knowledge is the aim of the conscious evolution. ~ Sri Aurobindo, The Life Divine, Memory, Ego and Self-Experience,
67:It is only through consciousness that we can approach Being. ~ Sri Aurobindo, The Life Divine, The Knowledge and the Ignorance,
68:One cannot cease to be individually except by being infinitely. ~ Sri Aurobindo, The Life Divine, Death, Desire and Incapacity,
69:The earliest formula of Wisdom promises to be its last, -- God, Light, Freedom, Immortality
   ~ Sri Aurobindo, The Life Divine,
70:The truth of ourselves lies within and not on the surface. ~ Sri Aurobindo, The Life Divine, Delight of Existence, The Solution,
71:Division of consciousness is the basis of the Ignorance. ~ Sri Aurobindo, The Life Divine, Supermind, Mind and the Overmind Maya,
72:Man's consciousness can be nothing else than a form of Nature's consciousness. ~ Sri Aurobindo, The Life Divine, Conscious Force,
73:A perfected community also can exist only by the perfection of its individuals. ~ Sri Aurobindo, The Life Divine, The Divine Life,
74:In all action there is an imperative of existence that seeks to be fulfilled. ~ Sri Aurobindo, The Life Divine, The Gnostic Being,
75:It is a truth of the Infinite, one in an infinite diversity. ~ Sri Aurobindo, The Life Divine, The Evolution of the Spiritual Man,
76:The supreme Self is one, but the souls of the Self are many. ~ Sri Aurobindo, The Life Divine, The Evolution of the Spiritual Man,
77:this ego-centrism is our rock of safety against the cosmic and the infinite, our defense.
   ~ Sri Aurobindo, The Life Divine, 241,
78:Truth and error live always together in the human evolution. ~ Sri Aurobindo, The Life Divine, The Evolution of the Spiritual Man,
79:Errors are permitted to the mind because they open doors upon truth. ~ Sri Aurobindo, The Life Divine, The Origin of the Ignorance,
80:God having entirely become Nature, Nature seeks to become progressively God. ~ Sri Aurobindo, The Life Divine, Man in the Universe,
81:The essence of consciousness is the power to be aware of itself and its objects. ~ Sri Aurobindo, The Life Divine, The Divine Life,
82:The malady of the world is that the individual cannot find his real soul. ~ Sri Aurobindo, The Life Divine, The Double Soul in Man,
83:Brahman is in this world to represent Itself in the values of Life. ~ Sri Aurobindo, The Life Divine, The Destiny of the Individual,
84:It is the Absolute who is all these relativities. ~ Sri Aurobindo, The Life Divine, The Progress to Knowledge - God, Man and Nature,
85:Mind cannot possess the infinite, it can only suffer it or be possessed by it. ~ Sri Aurobindo, The Life Divine, Mind and Supermind,
86:Moral evil is in reality a form of mental disease or ignorance. ~ Sri Aurobindo, The Life Divine, Delight of Existence, The Problem,
87:The infinity of the One pours itself out and possesses itself. ~ Sri Aurobindo, The Life Divine, Reality and the Integral Knowledge,
88:It is the Self who has become all these becomings. ~ Sri Aurobindo, The Life Divine, The Progress to Knowledge - God, Man and Nature,
89:Memory is only a process of consciousness, a utility. ~ Sri Aurobindo, The Life Divine, Memory, Self-Consciousness and the Ignorance,
90:A pure intuition is a rare occurrence in our mental activity. ~ Sri Aurobindo, The Life Divine, Supermind, Mind and the Overmind Maya,
91:There is no body without soul, no body that is not itself a form of soul. ~ Sri Aurobindo, The Life Divine, The Philosophy of Rebirth,
92:Error is continually the handmaid and pathfinder of Truth. ~ Sri Aurobindo, The Life Divine, The Two Negations, The Materialist Denial,
93:In its essentiality all is divine even if the form baffles or repels us. ~ Sri Aurobindo, The Life Divine, The Divine and the Undivine,
94:Each form and way of being has its own appropriate way of the delight of being. ~ Sri Aurobindo, The Life Divine, Man and the Evolution,
95:Pain affects us more intensely because it is abnormal to our being. ~ Sri Aurobindo, The Life Divine, Delight of Existence, The Problem,
96:Self-blame and self-condemnation, are the beginning of true ethics. ~ Sri Aurobindo, The Life Divine, Delight of Existence, The Problem,
97:The finite is a circumstance and not a contradiction of the infinite. ~ Sri Aurobindo, The Life Divine, Reality and the Cosmic Illusion,
98:Both the Being and the Becoming are truths of one absolute Reality. ~ Sri Aurobindo, The Life Divine, Reality and the Integral Knowledge,
99:The human mind's picture of heaven is the incessant repetition of an eternal monotone. ~ Sri Aurobindo, The Life Divine, The Divine Life,
100:All is one Being, one Consciousness, one even in infinite multiplicity. ~ Sri Aurobindo, The Life Divine, Reality and the Cosmic Illusion,
101:Evil deforms and disguises good. ~ Sri Aurobindo, The Life Divine, The Integral Knowledge and the Aim of Life; Four Theories of Existence,
102:Mind as we know it is a power of the Ignorance seeking for Truth. ~ Sri Aurobindo, The Life Divine, Supermind, Mind and the Overmind Maya,
103:That which we call ourselves is only a trembling ray on the surface. ~ Sri Aurobindo, The Life Divine, Delight of Existence, The Solution,
104:The Absolute is beyond stability and movement as it is beyond unity and multiplicity. ~ Sri Aurobindo, The Life Divine, The Pure Existent,
105:The world has three layers, infra-ethical, ethical and supra-ethical. ~ Sri Aurobindo, The Life Divine, Delight of Existence, The Problem,
106:To know we have to go within ourselves and see with an inner knowledge. ~ Sri Aurobindo, The Life Divine, Memory, Ego and Self-Experience,
107:If it be true that the Self alone exists, it must be also true that all is the Self. ~ Sri Aurobindo, The Life Divine, Reality Omnipresent,
108:It is the resurgence of the barbarian in ourselves, in civilised man, that is the peril. ~ Sri Aurobindo, The Life Divine, The Divine Life,
109:Law and Process are one side of our existence. ~ Sri Aurobindo, The Life Divine, Rebirth and Other Worlds; Karma, the Soul and Immortality,
110:No action, however vast, exhausts the original power from which it proceeds. ~ Sri Aurobindo, The Life Divine, The Origin of the Ignorance,
111:Our ego is only a face of the universal being and has no separate existence. ~ Sri Aurobindo, The Life Divine, The Divine and the Undivine,
112:Which of Sri Aurobindo's books should I start with?
The Life Divine.
My blessings.
11 March 1941 ~ The Mother, On Education,
113:No man is simply good or simply bad; every man is a mixture of contraries. ~ Sri Aurobindo, The Life Divine, The Eternal and the Individual,
114:That is always the end at which we arrive and we can only escape it by refusing to complete the journey.
   ~ Sri Aurobindo, The Life Divine,
115:Spiritual truth is a truth of the spirit, not a truth of the intellect. ~ Sri Aurobindo, The Life Divine, The Evolution of the Spiritual Man,
116:The individual is a self-expression of the universal and the transcendent. ~ Sri Aurobindo, The Life Divine, Reality and the Cosmic Illusion,
117:All possible knowledge is knowledge within the power of humanity. ~ Sri Aurobindo, The Life Divine, The Two Negations, The Materialist Denial,
118:All things are there as the spirit's powers and means and forms of manifestation. ~ Sri Aurobindo, The Life Divine, The Philosophy of Rebirth,
119:Ananda is the secret principle of all being and the support of all activity of being. ~ Sri Aurobindo, The Life Divine, Man and the Evolution,
120:... a shadow depends on light for its existence, but light does not depend for its existence on the shadow
   ~ Sri Aurobindo, The Life Divine,
121:Ego-centrism is our rock of safety against the cosmic and the infinite, our defence. ~ Sri Aurobindo, The Life Divine, The Double Soul in Man,
122:A certain kind of Agnosticism is the final truth of all knowledge. ~ Sri Aurobindo, The Life Divine, The Two Negations, The Materialist Denial,
123:Earth-existence cannot be the result of the human mind which is itself the result of earth-existence. ~ Sri Aurobindo, The Life Divine, Matter,
124:Ego is the most formidable of the knots which keep us tied to the Ignorance. ~ Sri Aurobindo, The Life Divine, The Boundaries of the Ignorance,
125:For Life is Force and Force is Power and Power is Will and Will is the working of the Master-consciousness.
   ~ Sri Aurobindo, The Life Divine,
126:Form is delimitation—Name and Shape out of the vast illimitable Truth of infinite existence. ~ Sri Aurobindo, The Life Divine, The Divine Maya,
127:Pain and suffering are a perverse and contrary term of the delight of existence. ~ Sri Aurobindo, The Life Divine, The Divine and the Undivine,
128:The objective is created as a ground of manifestation for the subjective. ~ Sri Aurobindo, The Life Divine, Reality and the Integral Knowledge,
129:There is Law, but there is also spiritual freedom. ~ Sri Aurobindo, The Life Divine, Rebirth and Other Worlds; Karma, the Soul and Immortality,
130:A mental control can only be a control, not a cure. ~ Sri Aurobindo, The Life Divine, The Origin and Remedy of Falsehood, Error, Wrong and Evil,
131:Birth is the first spiritual mystery of the physical universe, death is the second. ~ Sri Aurobindo, The Life Divine, The Philosophy of Rebirth,
132:Falsehood deforms and disguises truth. ~ Sri Aurobindo, The Life Divine, The Integral Knowledge and the Aim of Life; Four Theories of Existence,
133:Prakriti is the action of the All-conscient. ~ Sri Aurobindo, The Life Divine, Exclusive Concentration of Consciousness-Force and the Ignorance,
134:Our Spirit, our Self must be greater than its Karma. ~ Sri Aurobindo, The Life Divine, Rebirth and Other Worlds; Karma, the Soul and Immortality,
135:The Divine is ultimately self-revealed in both man and Nature. ~ Sri Aurobindo, The Life Divine, The Progress to Knowledge - God, Man and Nature,
136:The very idea of energy in action carries with it the idea of energy abstaining from action. ~ Sri Aurobindo, The Life Divine, The Pure Existent,
137:In the subconscient knowledge or consciousness is involved in action, for action is the essence of Life. ~ Sri Aurobindo, The Life Divine, 1.08-9,
138:The divine Maya comprehends Vidya as well as Avidya, the Knowledge as well as the Ignorance. ~ Sri Aurobindo, The Life Divine, Mind and Supermind,
139:The evolution of the being of gnosis would be followed by an evolution of the being of bliss. ~ Sri Aurobindo, The Life Divine, The Gnostic Being,
140:God exists in Himself and not by virtue of the cosmos or of man. ~ Sri Aurobindo, The Life Divine, The Progress to Knowledge - God, Man and Nature,
141:Love is in its nature the desire to give oneself to others and to receive others in exchange. ~ Sri Aurobindo, The Life Divine, The Ascent of Life,
142:Mental man has not been Nature's last effort or highest reach. ~ Sri Aurobindo, The Life Divine, The Evolutionary Process - Ascent and Integration,
143:To know our souls and to be our selves, which must be the foundation of our true way of being. ~ Sri Aurobindo, The Life Divine, The Gnostic Being,
144:Absolute consciousness is in its nature absolute power; the nature of Chit is Shakti. ~ Sri Aurobindo, The Life Divine, The Origin of the Ignorance,
145:Ananda is the very essence of the Brahman, it is the supreme nature of the omnipresent Reality. ~ Sri Aurobindo, The Life Divine, The Gnostic Being,
146:A perfected human world cannot be created by men or composed of men who are themselves imperfect. ~ Sri Aurobindo, The Life Divine, The Divine Life,
147:Every error is significant of the possibility and the effort of a discovery of truth. ~ Sri Aurobindo, The Life Divine, The Divine and the Undivine,
148:It is within us that the Reality must be found and the source and foundation of a perfected life. ~ Sri Aurobindo, The Life Divine, The Divine Life,
149:The element of the vital being is not earth but air; it has more movement, less status. ~ Sri Aurobindo, The Life Divine, The Triple Transformation,
150:The Infinite would not be the Infinite if it could not assume a manifold finiteness; ~ Sri Aurobindo, The Life Divine, The Sevenfold Chord of Being,
151:Spirituality cannot be called upon to deal with life by a non-spiritual method. ~ Sri Aurobindo, The Life Divine, The Evolution of the Spiritual Man,
152:In Supermind knowledge in the Idea is not divorced from will in the Idea, but one with it. ~ Sri Aurobindo, The Life Divine, The Supermind as Creator,
153:Life is a scale of the universal Energy in which the transition from inconscience to consciousness is managed. ~ Sri Aurobindo, The Life Divine, Life,
154:The individual as spirit or being is not confined within his humanity; he has been less than human. ~ Sri Aurobindo, The Life Divine, The Divine Life,
155:To lose personality is necessary if we are to gain universality. ~ Sri Aurobindo, The Life Divine, Brahman, Purusha, Ishwara - Maya, Prakriti, Shakti,
156:We are not only what we know of ourselves but an immense more which we do not know. ~ Sri Aurobindo, The Life Divine, The Boundaries of the Ignorance,
157:What is magic to our finite reason is the logic of the Infinite. ~ Sri Aurobindo, The Life Divine, Brahman, Purusha, Ishwara - Maya, Prakriti, Shakti,
158:I am one with God in my being and yet I can have relations with Him in my experience. ~ Sri Aurobindo, The Life Divine, The Eternal and the Individual,
159:It is knowledge that purifies, it is truth that liberates. ~ Sri Aurobindo, The Life Divine, The Origin and Remedy of Falsehood, Error, Wrong and Evil,
160:Our humanity is not the whole of the Reality or its best possible self-formation or self-expression. ~ Sri Aurobindo, The Life Divine, The Divine Life,
161:The ascent to the divine Life is the human journey, the Work of works, the acceptable Sacrifice. ~ Sri Aurobindo, The Life Divine, Man in the Universe,
162:The sum of the pleasure of existence far exceeds the sum of the pain of existence. ~ Sri Aurobindo, The Life Divine, Delight of Existence, The Problem,
163:Matter is the last word of the descent, so it is also the first word of the ascent. ~ Sri Aurobindo, The Life Divine, The Ascending Series of Substance,
164:Our present nature is a derivation from Supernature and is not a pure ignorance but a half-knowledge. ~ Sri Aurobindo, The Life Divine, The Divine Life,
165:The ego is the lynch-pin invented to hold together the motion of our wheel of nature. ~ Sri Aurobindo, The Life Divine, The Boundaries of the Ignorance,
166:Wrong will engenders wrong action of all these instruments. ~ Sri Aurobindo, The Life Divine, The Origin and Remedy of Falsehood, Error, Wrong and Evil,
167:All that we are on the outside is indeed conditioned by what is within. ~ Sri Aurobindo, The Life Divine, Knowledge by Identity and Separative Knowledge,
168:Sign-symbol
It is out of this Silence that the Word which creates the worlds for ever proceeds. ~ Sri Aurobindo, The Life Divine, Reality Omnipresent,
169:To be and to be fully is Nature's aim in us; but to be fully is to be wholly conscious of one's being. ~ Sri Aurobindo, The Life Divine, The Divine Life,
170:All possibilities push towards actuality until they reach it. ~ Sri Aurobindo, The Life Divine, The Origin and Remedy of Falsehood, Error, Wrong and Evil,
171: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,
172:To realise the Self is to realise the eternal freedom of the Spirit. ~ Sri Aurobindo, The Life Divine, Brahman, Purusha, Ishwara - Maya, Prakriti, Shakti,
173:A perfected human world cannot be created by men or composed of men who are themselves imperfect. ~ Sri Aurobindo, The Life Divine, 2.28 - The Divine Life,
174:It is in a total knowledge that all knowing becomes one and indivisible. ~ Sri Aurobindo, The Life Divine, The Progress to Knowledge - God, Man and Nature,
175:Man is in his self a unique Person, but he is also in his manifestation of self a multiperson. ~ Sri Aurobindo, The Life Divine, The Triple Transformation,
176:Consciousness has no standing-place if there is none who is conscious. ~ Sri Aurobindo, The Life Divine, Brahman, Purusha, Ishwara - Maya, Prakriti, Shakti,
177:Force is inherent in Existence. Shiva and Kali, Brahman and Shakti are one and not two who are separable. ~ Sri Aurobindo, The Life Divine, Conscious Force,
178:Our call must be to live on a new height in all our being. ~ Sri Aurobindo, The Life Divine, Out of the Sevenfold Ignorance towards the Sevenfold Knowledge,
179:Through the spirit we come to the root of action and existence. ~ Sri Aurobindo, The Life Divine, The Origin and Remedy of Falsehood, Error, Wrong and Evil,
180:Each form is there because it is an expression of some power of That which inhabits it. ~ Sri Aurobindo, The Life Divine, Reality and the Integral Knowledge,
181:Our standards and values are created by ignorance and therefore cannot determine the life of Super nature. ~ Sri Aurobindo, The Life Divine, The Divine Life,
182:The Inconscience is an inverse reproduction of the supreme superconscience. ~ Sri Aurobindo, The Life Divine, Knowledge by Identity and Separative Knowledge,
183:What is is only justifiable, finds its perfect sense and satisfaction by what can and will be. ~ Sri Aurobindo, The Life Divine, The Divine and the Undivine,
184:Body and mind are not the creators of the spirit, the spirit is the creator of the mind and body. ~ Sri Aurobindo, The Life Divine, The Philosophy of Rebirth,
185:Intuition is an edge of light thrust out by the secret supermind. ~ Sri Aurobindo, The Life Divine, The Origin and Remedy of Falsehood, Error, Wrong and Evil,
186:True reconciliation proceeds always by a mutual comprehension leading to some sort of intimate oneness. ~ Sri Aurobindo, The Life Divine, Reality Omnipresent,
187:Both individual and universe are simultaneous and interrelated expressions of the same transcendent Being. ~ Sri Aurobindo, The Life Divine, The Gnostic Being,
188:Extended within the Infinite,...headless and footless, concealing his two ends. - Rig Veda
   ~ Sri Aurobindo, The Life Divine, The Boundaries of the Ignorance,
189:There is a self-law of supreme Truth which is above all standards. ~ Sri Aurobindo, The Life Divine, The Origin and Remedy of Falsehood, Error, Wrong and Evil,
190:The supraphysical is as real as the physical; to know it is part of a complete knowledge. ~ Sri Aurobindo, The Life Divine, Reality and the Integral Knowledge,
191:The true call upon us is the call of the Infinite and the Supreme. ~ Sri Aurobindo, The Life Divine, The Origin and Remedy of Falsehood, Error, Wrong and Evil,
192:Absolute completeness is not feasible in the finite because it is alien to the self-conception of the finite. ~ Sri Aurobindo, The Life Divine, The Divine Maya,
193:In Supermind is the integrating Light, the consummating Force, the wide entry into the supreme Ananda. ~ Sri Aurobindo, The Life Divine, The Double Soul in Man,
194:Man himself, who takes up all that went before him and transmutes it into the term of manhood. ~ Sri Aurobindo, The Life Divine, The Eternal and the Individual,
195:What is of the substance of the utterly Real must itself be real. ~ Sri Aurobindo, The Life Divine, Indeterminates, Cosmic Determinations and the Indeterminable,
196:A total spiritual direction given to the whole life and the whole nature can alone lift humanity beyond itself. ~ Sri Aurobindo, The Life Divine, The Divine Life,
197:The evolutionary intention acts through the evil as through the good. ~ Sri Aurobindo, The Life Divine, The Origin and Remedy of Falsehood, Error, Wrong and Evil,
198:But all is not Law and Process, there is also Being and Consciousness. ~ Sri Aurobindo, The Life Divine, Rebirth and Other Worlds; Karma, the Soul and Immortality,
199:Our ignorance is not entire; it is a limitation of consciousness. ~ Sri Aurobindo, The Life Divine, Out of the Sevenfold Ignorance towards the Sevenfold Knowledge,
200:The true Person is not an isolated entity, his individuality is universal; for he individualises the universe. ~ Sri Aurobindo, The Life Divine, The Gnostic Being,
201:Intellect void of the spirit can only pile up external knowledge and machinery and efficiency. ~ Sri Aurobindo, The Life Divine, The Evolution of the Spiritual Man,
202:Often it is Truth that wears a disguise in order to arrive unobserved near to its goal. ~ Sri Aurobindo, The Life Divine, The Two Negations, The Materialist Denial,
203:What we call the Ignorance does not create a new thing and absolute falsehood but only misrepresents the Truth. ~ Sri Aurobindo, The Life Divine, Mind and Supermind,
204:The higher we project our view and our aspiration, the greater the Truth that seeks to descend upon us. ~ Sri Aurobindo, The Life Divine, The Sevenfold Chord of Being,
205:Tt is only by liberation and perfection and realisation of the truth of being that man can arrive at truth of living. ~ Sri Aurobindo, The Life Divine, The Divine Life,
206: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,
207:The dualities that trouble our consciousness are contrasted truths of one and the same Truth of being. ~ Sri Aurobindo, The Life Divine, The Knowledge and the Ignorance,
208:To hope for a true change of human life without a change of human nature is an irrational and unspiritual proposition. ~ Sri Aurobindo, The Life Divine, The Divine Life,
209:All life for the achieved spiritual or gnostic consciousness must be the manifestation of the realised truth of spirit. ~ Sri Aurobindo, The Life Divine, The Divine Life,
210:Consciousness uses the brain which its upward strivings have produced, brain has not produced nor does it use the consciousness. ~ Sri Aurobindo, The Life Divine 1.10-13,
211:He is what he is, but he is also the past of all that he was and the potentiality of all that he is not. ~ Sri Aurobindo, The Life Divine, The Eternal and the Individual,
212:Knowledge waits seated beyond mind and intellectual reasoning, throned in the luminous vast of illimitable self-vision. ~ Sri Aurobindo, The Life Divine, The Divine Maya,
213:Mind is not the native dynamism of consciousness of the Spirit; supermind, the light of gnosis, is its native dynamism. ~ Sri Aurobindo, The Life Divine, The Divine Life,
214:Our mortality is only justified in the light of our immortality. ~ Sri Aurobindo, The Life Divine, The Integral Knowledge and the Aim of Life; Four Theories of Existence,
215:Pain is a contrary effect of the one delight of existence resulting from the weakness of the recipient. ~ Sri Aurobindo, The Life Divine, The Knowledge and the Ignorance,
216:The Force that builds the worlds is a conscious Force, the Existence which manifests itself in them is conscious Being. ~ Sri Aurobindo, The Life Divine, Conscious Force,
217:Desire is the lever by which the divine Life-principle effects its end of self-affirmation in the universe. ~ Sri Aurobindo, The Life Divine, Death, Desire and Incapacity,
218:In the emergence of the gnostic being would be the hope of a more harmonious evolutionary order in terrestrial Nature. ~ Sri Aurobindo, The Life Divine, The Gnostic Being,
219:Spirit is a final evolutionary emergence because it is the original involutionary element and factor. ~ Sri Aurobindo, The Life Divine, The Evolution of the Spiritual Man,
220:The discord, the disharmony of our life and nature is abnormal to it although it is normal to the life of the Ignorance. ~ Sri Aurobindo, The Life Divine, The Divine Life,
221:The individual exists in the Transcendent, but all the Transcendent is there concealed in the individual. ~ Sri Aurobindo, The Life Divine, The Eternal and the Individual,
222: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,
223:All philosophies as divergent view-points looking at different sides of a single Reality. ~ Sri Aurobindo, The Life Divine, The Progress to Knowledge - God, Man and Nature,
224:A compromise is a bargain, a transaction of interests between two conflicting powers; it is not a true reconciliation. ~ Sri Aurobindo, The Life Divine, Reality Omnipresent,
225:The impersonal is only one face of existence; the Divine is All-existence, but it is also the one Existent ~ Sri Aurobindo, The Life Divine, The Supreme Truth-Consciousness,
226:The subjective and the objective truth of things are both real, they are two sides of the same Reality. ~ Sri Aurobindo, The Life Divine, Reality and the Integral Knowledge,
227:Belief by itself is not evidence of reality; it must base itself on some thing more valid before one can accept it. ~ Sri Aurobindo, The Life Divine, The Order of the Worlds,
228:Man, the mental being, has an imperfect life because mind is not the first and highest power of consciousness of the Being. ~ Sri Aurobindo, The Life Divine, The Divine Life,
229:Our vital being is not concerned with self-knowledge but with self-affirmation, desire, ego. ~ Sri Aurobindo, The Life Divine, Knowledge by Identity and Separative Knowledge,
230:The consciousness is there throughout in our occult parts of being, the development is in the manifesting Nature. ~ Sri Aurobindo, The Life Divine, The Philosophy of Rebirth,
231:A higher instrumental dynamis than mind is needed to transform totally a nature created by the Ignorance. ~ Sri Aurobindo, The Life Divine, The Evolution of the Spiritual Man,
232:A rigid standardisation, however necessary for the mind's arrangement of things, could not be the law of the spiritual life. ~ Sri Aurobindo, The Life Divine, The Divine Life,
233:Self-expression and experience are what the soul seeks by its birth into the body. ~ Sri Aurobindo, The Life Divine, Rebirth and Other Worlds; Karma, the Soul and Immortality,
234:The attempt of the individual, the living atom, to maintain and aggrandise itself is the whole sense of Desire. ~ Sri Aurobindo, The Life Divine, Death, Desire and Incapacity,
235:Every possibility implies a truth of being behind it, a reality in the Existent. ~ Sri Aurobindo, The Life Divine, Indeterminates, Cosmic Determinations and the Indeterminable,
236:The divine soul reproduces itself in similar liberated souls as the animal reproduces itself in similar bodies. ~ Sri Aurobindo, The Life Divine, The Destiny of the Individual,
237: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,
238:The universe is a manifestation of an infinite and eternal All-Existence: the Divine Being dwells in all that is. ~ Sri Aurobindo, The Life Divine, The Divine and the Undivine,
239:All division is intended to enrich by an experience of various sweetness of unification the joy of realised unity. ~ Sri Aurobindo, The Life Divine, The Divine and the Undivine,
240:Our I is not that spiritual being which can look on the Divine Existence and say, "That am I". ~ Sri Aurobindo, The Life Divine, The Progress to Knowledge - God, Man and Nature,
241:Our imperfect mental instrumentation is not the last word of our possibilities. ~ Sri Aurobindo, The Life Divine, Out of the Sevenfold Ignorance towards the Sevenfold Knowledge,
242:Without an opening into universality the individual remains incomplete. ~ Sri Aurobindo, The Life Divine, The Integral Knowledge and the Aim of Life; Four Theories of Existence,
243:Oneness with others is not enough by itself, if it is a oneness with their ignorance. ~ Sri Aurobindo, The Life Divine, The Origin and Remedy of Falsehood, Error, Wrong and Evil,
244:The life of the individual must have the same rhythm of significance, the same law of progression as the cosmic life. ~ Sri Aurobindo, The Life Divine, The Philosophy of Rebirth,
245:What we see as error is very frequently the symbol or a disguise or a corruption or malformation of a truth. ~ Sri Aurobindo, The Life Divine, The Evolution of the Spiritual Man,
246:The nature of the energy put forth must determine the nature of the result or outcome. ~ Sri Aurobindo, The Life Divine, Rebirth and Other Worlds; Karma, the Soul and Immortality,
247:Truth of knowledge must base truth of life and determine the aim of life. ~ Sri Aurobindo, The Life Divine, The Integral Knowledge and the Aim of Life; Four Theories of Existence,
248:Faith is indispensable to man, for without it he could not proceed forward in his journey through the Unknown. ~ Sri Aurobindo, The Life Divine, The Evolution of the Spiritual Man,
249:Spirit is the soul and reality of that which we sense as Matter; Matter is a form and body of that which we realise as Spirit. ~ Sri Aurobindo, The Life Divine, The Knot of Matter,
250:Without experience of pain we would not get all the infinite value of the divine delight of which pain is in travail. ~ Sri Aurobindo, The Life Divine, The Divine and the Undivine,
251:Wherever there is an increase of consciousness, there is an increase of the potential force and the actual power of the existence. ~ Sri Aurobindo, The Life Divine, The Divine Life,
252:All ignorance and all perversity only the distortion of the truth and right of things and not the play of an absolute falsehood. ~ Sri Aurobindo, The Life Divine, Mind and Supermind,
253:All things are the symbols through which we have to approach and draw nearer to That by which we and they exist. ~ Sri Aurobindo, The Life Divine, Reality and the Integral Knowledge,
254:Pull on the Vital
The lame foot of Punishment reaches at last the successful offender. ~ Sri Aurobindo, The Life Divine, Rebirth and Other Worlds; Karma, the Soul and Immortality,
255:The inner life has a supreme spiritual importance and the outer has a value only in so far as it is expressive of the inner status. ~ Sri Aurobindo, The Life Divine, The Divine Life,
256:In everything that is there is the delight of existence and it exists and is what it is by virtue of that delight. ~ Sri Aurobindo, The Life Divine, Delight of Existence, The Problem,
257:The Absolute is in itself indefinable by reason, ineffable to the speech; it has to be approached through experience. ~ Sri Aurobindo, The Life Divine, Reality and the Cosmic Illusion,
258:The foundation of the pure spiritual consciousness that is the first object in the evolution of the spiritual man. ~ Sri Aurobindo, The Life Divine, The Evolution of the Spiritual Man,
259: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,
260:For the awakened individual the realisation of his truth of being and his inner liberation and perfection must be his primary seeking. ~ Sri Aurobindo, The Life Divine, The Divine Life,
261:It is only by the touch of the Absolute that we can arrive at our own absolute. ~ Sri Aurobindo, The Life Divine, The Integral Knowledge and the Aim of Life; Four Theories of Existence,
262:It is only by the touch of the Absolute that we can arrive at our own absolute. ~ Sri Aurobindo, The Life Divine: The Integral Knowledge and the Aim of Life; Four Theories of Existence,
263:A complete self-knowledge in all things and at all moments is the gift of the supramental gnosis and with it a complete self-mastery. ~ Sri Aurobindo, The Life Divine, The Gnostic Being,
264:It is at some one point or a few points that the fire is lit and spreads from hearth to hearth, from altar to altar. ~ Sri Aurobindo, The Life Divine, The Evolution of the Spiritual Man,
265:The worlds are only frames for our experience, the senses only instruments of experience and conveniences. ~ Sri Aurobindo, The Life Divine, The Two Negations, The Refusal of the Ascetic,
266: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,
267:To seek for delight is therefore the fundamental impulse and sense of Life; to find and possess and fulfil it is its whole motive. ~ Sri Aurobindo, The Life Divine, The Double Soul in Man,
268:A perfect self-expression of the spirit is the object of our terrestrial existence. ~ Sri Aurobindo, The Life Divine, The Integral Knowledge and the Aim of Life; Four Theories of Existence,
269:Each thing that exists is real in its own degree of the manifestation and is so seen by the consciousness of the Infinite. ~ Sri Aurobindo, The Life Divine, Reality and the Cosmic Illusion,
270:The body-consciousness is a patient servant and can be in its large reserve of possibilities a potent instrument of the individual life. ~ Sri Aurobindo, The Life Divine, The Gnostic Being,
271:Universe is a diffusion of the divine All in infinite Space and Time, the individual its concentration within limits of Space and Time. ~ Sri Aurobindo, The Life Divine, Man in the Universe,
272:It is rebirth that gives to the birth of an incomplete being in a body its promise of completeness and its spiritual significance. ~ Sri Aurobindo, The Life Divine, The Philosophy of Rebirth,
273: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,
274:The Divine is already there immanent within us, ourselves are that in our inmost reality and it is this reality. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Supermind and the Life Divine,
275:The fundamental truth of Being must necessarily be the fundamental truth of Becoming. ~ Sri Aurobindo, The Life Divine, The Integral Knowledge and the Aim of Life; Four Theories of Existence,
276:Nature takes us as we are and to some extent suits her movements to our need or our demands on her. ~ Sri Aurobindo, The Life Divine, Rebirth and Other Worlds; Karma, the Soul and Immortality,
277:The individual is not a mere cell of the collective existence; he would not cease to exist if separated or expelled from the collective mass. ~ Sri Aurobindo, The Life Divine, The Divine Life,
278:Religion's real business is to prepare man's mind, life and bodily existence for the spiritual consciousness to take it up. ~ Sri Aurobindo, The Life Divine, The Evolution of the Spiritual Man,
279:Essence and phenomenon of the essence are complementary to each other, not contradictory,—the phenomenon manifests the essence. ~ Sri Aurobindo, The Life Divine, Reality and the Cosmic Illusion,
280:Mind attains its self-fulfilment when it becomes a pure mirror of the Truth of Being which expresses itself in the symbols of the universe. ~ Sri Aurobindo, The Life Divine, Reality Omnipresent,
281:The universal particularises itself in the individual; the individual contains in himself all the generalities of the universal. ~ Sri Aurobindo, The Life Divine, The Eternal and the Individual,
282:Hunger in the vital parts becomes craving of Desire in the mentalised life, straining of Will in the intellectual or thinking life. ~ Sri Aurobindo, The Life Divine, Death, Desire and Incapacity,
283:Pain and pleasure themselves are currents, one imperfect, the other perverse, but still currents of the delight of existence. ~ Sri Aurobindo, The Life Divine, Delight of Existence, The Solution,
284:The highest and widest seeing is the wisest; for then all knowledge is unified in its one comprehensive meaning. ~ Sri Aurobindo, The Life Divine, The Progress to Knowledge - God, Man and Nature,
285:In evolutionary fact the superior is not prior but posterior in appearance, the less developed precedes the more developed and prepares it. ~ Sri Aurobindo, The Life Divine, Man and the Evolution,
286:That knowledge is likely to be the highest knowledge which illumines, integralises, harmonises the significance of all knowledge. ~ Sri Aurobindo, The Life Divine, Reality and the Cosmic Illusion,
287:Our life is affected not only by its own energies but by the energies of others and by universal Forces. ~ Sri Aurobindo, The Life Divine, Rebirth and Other Worlds; Karma, the Soul and Immortality,
288:Rebirth is not a constant reiteration but a progression, it is the machinery of an evolutionary process. ~ Sri Aurobindo, The Life Divine, Rebirth and Other Worlds; Karma, the Soul and Immortality,
289:The community exists by the individual, for its mind and life and body are constituted by the mind and life and body of its composing individuals. ~ Sri Aurobindo, The Life Divine, The Divine Life,
290:All spiritual experiences are true, but they point towards some highest and widest reality which admits their truth and exceeds it. ~ Sri Aurobindo, The Life Divine, Reality and the Cosmic Illusion,
291:Nothing can manifest that is not justified by some self-power of the original and omnipresent Reality. ~ Sri Aurobindo, The Life Divine, Indeterminates, Cosmic Determinations and the Indeterminable,
292: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,
293:To look into ourselves and see and enter into ourselves and live within is the first necessity for transformation of nature and for the divine life. ~ Sri Aurobindo, The Life Divine, The Divine Life,
294:The collectivity is a mass, a field of formation; the individual is the diviner of truth, the form-maker, the creator. ~ Sri Aurobindo, The Life Divine, The Progress to Knowledge - God, Man and Nature,
295:The sombre flowers of falsehood and suffering and evil have their root in the black soil of the Inconscient. ~ Sri Aurobindo, The Life Divine, The Origin and Remedy of Falsehood, Error, Wrong and Evil,
296:The real truth of things lies not in their process, but behind it, in whatever determines, effects or governs the process. ~ Sri Aurobindo, The Life Divine, Memory, Self-Consciousness and the Ignorance,
297:We cannot affirm our being rightly without sacrifice or without self-giving to something larger than our ego. ~ Sri Aurobindo, The Life Divine, The Origin and Remedy of Falsehood, Error, Wrong and Evil,
298:And yet in the end we are obliged to negate our largest conceptions, our most comprehensive experiences in order to affirm that the Reality exceeds all definitions. ~ Sri Aurobindo, The Life Divine, 1.5,
299:It is the constant upward effort that has kept humanity alive and maintained for it its place in the front of creation. ~ Sri Aurobindo, The Life Divine, The Evolutionary Process - Ascent and Integration,
300:Man and cosmos exist by virtue of God and not in themselves except in so far as their being is one with the being of God. ~ Sri Aurobindo, The Life Divine, The Progress to Knowledge - God, Man and Nature,
301:In his self-integration the soul of the individual must awake to universality and to transcendence. ~ Sri Aurobindo, The Life Divine, The Integral Knowledge and the Aim of Life; Four Theories of Existence,
302:The individual soul lives here by the All-Soul and depends upon it; the All-Soul very evidently does not exist by the individual or depend upon it. ~ Sri Aurobindo, The Life Divine, The Order of the Worlds,
303:A vacant Absolute is no Absolute,—our conception of a Void or Zero is only a conceptual sign of our mental inability to know or grasp it. ~ Sri Aurobindo, The Life Divine, Reality and the Integral Knowledge,
304:Its origin is a limitation of knowledge, its distinctive character a separation of the being from its own integrality and entire reality. ~ Sri Aurobindo, The Life Divine, Reality and the Integral Knowledge,
305:The manifestation of a supramental truth-consciousness is therefore the capital reality that will make the divine life possible. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Supermind and the Life Divine,
306:The world expresses a foreseen Truth, obeys a predetermining Will, realises an original formative self-vision,—it is the growing image of a divine creation. ~ Sri Aurobindo, The Life Divine, The Divine Maya,
307:To manifest what is from the first occult within it is the whole hidden trend of evolutionary Nature. ~ Sri Aurobindo, The Life Divine, The Integral Knowledge and the Aim of Life; Four Theories of Existence,
308:A gnostic collectivity would be a collective soul-power of the Truth-consciousness, even as the gnostic individual would be an individual soul-power of it. ~ Sri Aurobindo, The Life Divine, The Gnostic Being,
309:Man is there to affirm himself in the universe, that is his first business, but also to evolve and finally to exceed himself. ~ Sri Aurobindo, The Life Divine, The Progress to Knowledge - God, Man and Nature,
310:Our true completeness comes not by describing wider circles on the plane where we began, but by transcendence. ~ Sri Aurobindo, The Life Divine, Out of the Sevenfold Ignorance towards the Sevenfold Knowledge,
311:We do not freely determine our thinking according to the truth of things, it is determined for us by our nature. ~ Sri Aurobindo, The Life Divine, Indeterminates, Cosmic Determinations and the Indeterminable,
312:Disapproval of that which threatens and hurts us, approval of that which flatters and satisfies refine into the conception of good and evil. ~ Sri Aurobindo, The Life Divine, Delight of Existence, The Problem,
313: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,
314:Truth of being must govern truth of life; it cannot be that the two have no relation or interdependence. ~ Sri Aurobindo, The Life Divine, The Integral Knowledge and the Aim of Life; Four Theories of Existence,
315:All finites are in their spiritual essence the Infinite and, if we look deep enough into them, manifest to intuition the Identical and Infinite. ~ Sri Aurobindo, The Life Divine, Reality and the Cosmic Illusion,
316:Mental nature and mental thought are based on a consciousness of the finite; supramental nature is in its very grain a consciousness and power of the Infinite. ~ Sri Aurobindo, The Life Divine, The Gnostic Being,
317:we have to bring a wider meaning into our human life and manifest in it the much more that we secretly are. ~ Sri Aurobindo, The Life Divine, The Integral Knowledge and the Aim of Life; Four Theories of Existence,
318:All the basic realities are a bringing out of something that is eternal and inherently true in the Absolute. ~ Sri Aurobindo, The Life Divine, The Integral Knowledge and the Aim of Life; Four Theories of Existence,
319:The complete individual is the cosmic individual, since only when we have taken the universe into ourselves—and transcended it—can our individuality be complete. ~ Sri Aurobindo, The Life Divine, The Gnostic Being,
320:It is always the individual who receives the intuitions of Nature and takes the step forward dragging or drawing the rest of humanity behind him. ~ Sri Aurobindo, The Life Divine, The Evolution of the Spiritual Man,
321:The natural man has to evolve himself into the divine Man; the sons of Death have to know themselves as the children of Immortality. ~ Sri Aurobindo, The Life Divine, The Progress to Knowledge - God, Man and Nature,
322:The action of our intellect is primarily the function of understanding, but secondarily critical and finally organising, controlling and formative. ~ Sri Aurobindo, The Life Divine, The Evolution of the Spiritual Man,
323:Our subjective being is the basis of our objective experience, and it is not probable that only its physical objectivisations are true and the rest unreliable. ~ Sri Aurobindo, The Life Divine, The Order of the Worlds,
324:He who knows the Truth, the Knowledge, the Infinity that is Brahman shall enjoy with the all-wise Brahman all objects of desire. - Taittiriya Upanishad (II. 1.) ~ Sri Aurobindo, The Life Divine, The Problem of Life 220,
325:The animal is satisfied with a modicum of necessity; the gods are content with their splendours. But man cannot rest permanently until he reaches some highest good. ~ Sri Aurobindo, The Life Divine, Man in the Universe,
326:The world lives in us, thinks in us, forms itself in us; but we imagine that it is we who live, think, become separately by ourselves and for ourselves. ~ Sri Aurobindo, The Life Divine, The Boundaries of the Ignorance,
327:0:He whose self has become all existences, for he has the knowledge, how shall he be deluded, whence shall he have grief, he who sees everywhere oneness? Isha Upanishad.1 ~ Sri Aurobindo, The Life Divine, The Divine Soul,
328:The individual ego is a pragmatic and effective fiction, a translation of the secret self into the terms of surface consciousness ~ Sri Aurobindo, The Life Divine, The Origin and Remedy of Falsehood, Error, Wrong and Evil,
329:The soul is not bound by the formula of mental humanity: it did not begin with that and will not end with it; it had a prehuman past, it has a superhuman future. ~ Sri Aurobindo, The Life Divine, The Philosophy of Rebirth,
330:The spiritual change begins by an influence of the inner being and the higher spiritual mind, an action felt and accepted on the surface. ~ Sri Aurobindo, The Life Divine, The Evolutionary Process - Ascent and Integration,
331:Cosmic being is not a meaningless freak or phantasy or a chance error; there is a divine significance and truth in it. ~ Sri Aurobindo, The Life Divine, The Integral Knowledge and the Aim of Life; Four Theories of Existence,
332:The law that deprives us of the memory of past lives is a law of the cosmic Wisdom and serves, not disserves its evolutionary purpose. ~ Sri Aurobindo, The Life Divine, Rebirth and Other Worlds; Karma, the Soul and Immortality,
333:And by sleep the human example teaches us that we mean not a suspension of consciousness, but its gathering inward away from conscious physical response to the impacts of external things. ~ Sri Aurobindo, The Life Divine 1.10-14,
334:All knowledge and endeavour can reach its fruition only if it is turned into experience and has become a part of the consciousness and its established operations. ~ Sri Aurobindo, The Life Divine, The Evolution of the Spiritual Man,
335:We have in all functionings of the mentality four elements, the object of mental consciousness, the act of mental consciousness, the occasion and the subject.
   ~ Sri Aurobindo, The Life Divine, Memory, Ego and Self-Experience, 532,
336:Altruism taken as a rule of life does not deliver us; it is a potent instrument for self-enlargement and for correction of the narrower ego. ~ Sri Aurobindo, The Life Divine, The Origin and Remedy of Falsehood, Error, Wrong and Evil,
337:To discover the spiritual being in himself is the main business of the spiritual man and to help others towards the same evolution is his real service to the race. ~ Sri Aurobindo, The Life Divine, The Evolution of the Spiritual Man,
338:Unity is the basis of the gnostic consciousness, mutuality the natural result of its direct awareness of oneness in diversity, harmony the inevitable power of the working of its force. ~ Sri Aurobindo, The Life Divine, The Divine Life,
339: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,
340:The growth of the individual is the indispensable means for the inner growth as distinguished from the outer force and expansion of the collective being. ~ Sri Aurobindo, The Life Divine, The Progress to Knowledge - God, Man and Nature,
341: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,
342:The gnostic individual would be the consummation of the spiritual man; his whole way of being, thinking, living, acting would be governed by the power of a vast universal spirituality. ~ Sri Aurobindo, The Life Divine, The Gnostic Being,
343:All undelight, all pain and suffering are a sign of imperfection, of incompleteness; they arise from a division of being, an incompleteness of consciousness of being, an incompleteness of the force of being.
   ~ Sri Aurobindo, The Life Divine,
344:Evil is the fruit of a spiritual ignorance and it will disappear only by the growth of a spiritual consciousness and the light of spiritual knowledge. ~ Sri Aurobindo, The Life Divine, The Origin and Remedy of Falsehood, Error, Wrong and Evil,
345:Plant, animal, man, god, the Eternal is there containing and repressing himself as it were in order to make a certain statement of his being. Each is the whole Eternal concealed. ~ Sri Aurobindo, The Life Divine, The Eternal and the Individual,
346:The absolute is not in itself a thing of magnitude; it is beyond measure, not in the sole sense of vastness, but in the freedom of its essential being. ~ Sri Aurobindo, The Life Divine, The Origin and Remedy of Falsehood, Error, Wrong and Evil,
347:A true occultism means no more than a research into supraphysical realities and an unveiling of the hidden laws of being and Nature, of all that is not obvious on the surface. ~ Sri Aurobindo, The Life Divine, Reality and the Integral Knowledge,
348:In a manifestation in Time new realities can emerge, truths of being not yet realised can put forth their possibilities and become actual in the physical and terrestrial existence. ~ Sri Aurobindo, The Life Divine, Reality and the Cosmic Illusion,
349:There is no such thing as absolute void or real nullity and what we call by that name is simply something beyond the grasp of our sense, our mind or our most subtle consciousness. ~ Sri Aurobindo, The Life Divine, The Ascending Series of Substance,
350:In our present life of Nature, in our externalised surface existence, it is the world that seems to create us; but in the turn to the spiritual life it is we who must create ourselves and our world. ~ Sri Aurobindo, The Life Divine, The Divine Life,
351:To be ourselves liberated from ego and realise our true selves is the first necessity; all else can be achieved as a luminous result, a necessary consequence. ~ Sri Aurobindo, The Life Divine, The Origin and Remedy of Falsehood, Error, Wrong and Evil,
352:We are not mere creatures of the mud, but souls, minds, wills that can know all the mysteries of this and every world and become not only Nature's pupils but her adepts and masters. ~ Sri Aurobindo, The Life Divine, The Evolution of the Spiritual Man,
353:He [man] is the greatest of living beings because he is the most discontented, because he feels most the pressure of limitations. He alone, perhaps, is capable of being seized by the divine frenzy for a remote ideal.
   ~ Sri Aurobindo, The Life Divine,
354:A flight of the spirit is not a sufficient victory for the being embodied in this world of the becoming; it effects a separation from Nature, not a liberation and fulfilment of our nature. ~ Sri Aurobindo, The Life Divine, Reality and the Cosmic Illusion,
355:The subconscient is the Inconscient in the process of becoming conscious; it is a support and even a root of our inferior parts of being and their movements. ~ Sri Aurobindo, The Life Divine, Out of the Sevenfold Ignorance towards the Sevenfold Knowledge,
356:The Spirit has made itself Matter in order to place itself there as an instrument for the well-being and joy, yogakṣema, of created beings, for a self. offering of universal physical utility and service. ~ Sri Aurobindo, The Life Divine, The Gnostic Being,
357:There are a hundred ways of approaching the Supreme Reality and, as is the nature of the way taken, so will be the nature of the ultimate experience by which one passes into That which is ineffable. ~ Sri Aurobindo, The Life Divine, Reality and the Cosmic Illusion,
358:What Nature herself attends from us is that the whole of what we are should rise into the spiritual consciousness and become a manifest and manifold power of the spirit. ~ Sri Aurobindo, The Life Divine, Out of the Sevenfold Ignorance towards the Sevenfold Knowledge,
359:A PRINCIPLE of active Will and Knowledge superior to Mind and creatrix of the worlds is then the intermediary power and state of being between that self-possession of the One and this flux of the Many.
   ~ Sri Aurobindo, The Life Divine, The Supermind as Creator, 130,
360:In this vital ego there is frequently a mixture of the charlatan and mountebank, the poser and actor; it is constantly taking up a role and playing it to itself and to others as its public. ~ Sri Aurobindo, The Life Divine, Knowledge by Identity and Separative Knowledge,
361:To cease to be identified with the body, to separate oneself from the body-consciousness, is a recognised and necessary step whether towards spiritual liberation or towards spiritual perfection and mastery over Nature. ~ Sri Aurobindo, The Life Divine, The Gnostic Being,
362:Our mind is an observer of actuals, an inventor or discoverer of possibilities, but not a seer of the occult imperatives that necessitate the movements and forms of a creation. ~ Sri Aurobindo, The Life Divine, Indeterminates, Cosmic Determinations and the Indeterminable,
363:..yet it is with the old treasure as our initial capital or so much of it as we can recover that we shall most advantageously proceed to accumulate the largest gains in our new commerce with the ever-changeless and ever-changing Infinite.
   ~ Sri Aurobindo, The Life Divine,
364:It is the inner Person that survives death, even as it pre-exists before birth; for this constant survival is a rendering of the eternity of our timeless spirit into the terms of Time. ~ Sri Aurobindo, The Life Divine, Rebirth and Other Worlds; Karma, the Soul and Immortality,
365:Cosmic existence is not a vast administrative system of universal justice with a cosmic Law of recompense and retribution as its machinery or a divine Legislator and Judge at its centre. ~ Sri Aurobindo, The Life Divine, Rebirth and Other Worlds; Karma, the Soul and Immortality,
366: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,
367: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,
368:If it be true that Spirit is involved in Matter and apparent Nature is secret God, then the manifestation of the divine in himself and the realisation of God within and without are the highest and most legitimate aim possible to man upon earth. ~ Sri Aurobindo, The Life Divine, 1.01,
369:But if we learn to live within, we infallibly awaken to this presence within us which is our more real self, a presence profound, calm, joyous and puissant of which the world is not the master — a presence which, if it is not the Lord Himself, is the radiation of the Lord within. ~ Sri Aurobindo, The Life Divine
370:We call it the Supermind or the Truth-Consciousness, because it is a principle superior to mentality and exists, acts and proceeds in the fundamental truth and unity of things and not like the mind in their appearances and phenomenal divisions.
   ~ Sri Aurobindo, The Life Divine, 153,
371: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,
372:But the worlds are only frames for our experience, the senses only instruments of experience and conveniences. Consciousness is the great underlying fact, the universal witness for whom the world is a field, the senses instruments. ~ Sri Aurobindo, The Life Divine, The Two Negations, 23,
373:There is a self that is of the essence of Matter - there is another inner self of Life that fills the other - there is another inner self of Mind - there is another inner self of TruthKnowledge - there is another inner self of Bliss. Taittiriya Upanishad. ~ Sri Aurobindo, The Life Divine, 1.26,
374:And here potentiality exists; for the mastery of phenomena depends upon a knowledge of their causes and processes and if we know the causes of error, sorrow, pain, death, we may labour with some hope towards their elimination. For knowledge is power and mastery.
   ~ Sri Aurobindo, The Life Divine,
375:The Master of Wisdom in his first coming to birth in the supreme ether of the great Light, - many his births, seven his mouths of the Word, seven his Rays, - scatters the darknesses with his cry. Rig Veda.3 ~ Sri Aurobindo, The Life Divine, Out of the Sevenfold Ignorance towards the Sevenfold Knowledge,
376:World-existence is the ecstatic dance of Shiva which multiplies the body of the God numberlessly to the view: it leaves that white existence precisely where and what it was, ever is and ever will be; its sole absolute object is the joy of the dancing. ~ Sri Aurobindo, The Life Divine, The Pure Existent,
377:In each case it is Tapas that is effective, but it acts in a different manner according to the thing that has to be done, according to the predetermined process, dynamism, self-deploying of the Infinite.
   ~ Sri Aurobindo, The Life Divine, Exclusive Concentration of Consciousness-Force and the Ignorance,
378:In the language of the Vedic Rishis, as infinite Existence, Consciousness and Bliss are the three highest and hidden Names of the Nameless, so this Supermind is the fourth Name5 - fourth to That in its descent, fourth to us in our ascension. ~ Sri Aurobindo, The Life Divine, The Sevenfold Chord of Being,
379:By attaining to the Unborn beyond all becoming we are liberated from this lower birth and death;
   by accepting the Becoming freely as the Divine, we invade mortality with the immortal beatitude and become luminous centres of its conscious self-expression in humanity. ~ Sri Aurobindo, The Life Divine 1.5-19,
380:But man cannot rest permanently until he reaches some highest good. He is the greatest of living beings because he is the most discontented, because he feels most the pressure of limitations. He alone, perhaps, is capable of being seized by the divine frenzy for a remote ideal.
   ~ Sri Aurobindo, The Life Divine,
381:the priest and the mage, the man of piety, the just man, the man of wisdom, the saint, the prophet, the Rishi, the Yogi, the seer, the spiritual sage and the mystic ... the saint, the devotee, the spiritual sage, the seer, the prophet, the servant of God, the soldier of the spirit
   ~ Sri Aurobindo, The Life Divine,
382:Till Nature is ready, the supramental Force has to act indirectly; it puts the intermediary powers of overmind or intuition in front, or it works through a modification of itself to which the already half-transformed being can be wholly or partially respo ~ Sri Aurobindo, The Life Divine, The Ascent towards Supermind,
383: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,
384:Process is merely a utility; it is a habitual adoption of certain effective relations which might in the infinite possibility of things have been arranged otherwise, for the production of effects which might equally have been quite different. ~ Sri Aurobindo, The Life Divine, Memory, Self-Consciousness and the Ignorance,
385:Yet how can such contraries pass into each other? By what alchemy shall this lead of mortality be turned into that gold of divine Being? But if they are not in their essence contraries? If they are manifestations of one Reality, identical in substance? Then indeed a divine transmutation becomes conceivable.
   ~ Sri Aurobindo, The Life Divine,
386:For the Ignorance is still in reality a knowledge seeking for itself behind the original mask of Inconscience; it misses and finds; its results, natural and even inevitable on their own line, are the true consequence of the lapse,—in a way, even, the right working of the recovery from the lapse. ~ Sri Aurobindo, The Life Divine, Supermind, Mind and the Overmind Maya,
387:O Death, if thou couldst touch the Truth supreme
Thou wouldst grow suddenly wise and cease to be.
If our souls could see and love and clasp God's Truth,
Its infinite radiance would seize our hearts,
Our being in God's image be remade
And earthly life become the life divine.
   ~ Sri Aurobindo, Savitri, The Dream Twilight of the Earthly Real,
388:... what we call the Ignorance does not create a new thing and absolute falsehood but only misrepresents the Truth. The Ignorance is the Mind separated in knowledge from its source of knowledge and giving a false rigidity and a mistaken appearance of opposition and conflict to the harmonious play of the supreme Truth in its universal manifestation.~ Sri Aurobindo, The Life Divine,
389:Occultism is in its essence man's effort to arrive at a knowledge of secret truths and potentialities of Nature which will lift him out of slavery to his physical limits of being, an attempt in particular to possess and organise the mysterious, occult, outwardly still undeveloped direct power of Mind upon Life and of both Mind and Life over Matter. ~ Sri Aurobindo, The Life Divine,
390:For the World-Transcendent embraces the universe, is one with it and does not exclude it, even as the universe embraces the individual, is one with him and does not exclude him.
   The individual is a centre of the whole universal consciousness; the universe is a form and definition which is occupied by the entire immanence of the Formless and Indefinable. ~ Sri Aurobindo, The Life Divine, 1.5-11,
391:Our natural being is a part of cosmic Nature and our spiritual being exists only by the supreme Transcendence. ~ Sri Aurobindo, The Life Divine: The Ascent towards Supermind
Inter-Relation
The brooding philosopher or the discovering scientist cannot indeed do without the aid of a greater power, intuition. ~ Sri Aurobindo, The Future Poetry, The Sun of Poetic Truth,
392:In men, says the Upanishad, the Self-Existent has cut the doors of consciousness outward, but a few turn the eye inward and it is these who see and know the Spirit and develop the spiritual being. Thus to look into ourselves and see and enter into ourselves and live within is the first necessity for transformation of nature and for the divine life. ~ Sri Aurobindo, The Life Divine, 2.28 - The Divine Life,
393:The worlds beyond exist: they have their universal rhythm, their grand lines and formations, their self-existent laws and mighty energies, their just and luminous means of knowledge. And here on our physical existence and in our physical body they exercise their influences; here also they organise their means of manifestation and commission their messengers and their witnesses. ~ Sri Aurobindo, The Life Divine, 1.03,
394:THE AFFIRMATION of a divine life upon earth and an immortal sense in mortal existence can have no base unless we recognise not only eternal Spirit as the inhabitant of this bodily mansion, the wearer of this mutable robe, but accept Matter of which it is made, as a fit and noble material out of which He weaves constantly His garbs, builds recurrently the unending series of His mansions. ~ Sri Aurobindo, The Life Divine, 1.02,
395:The animal is satisfied with a modicum of necessity; the gods are content with their splendours. But man cannot rest permanently until he reaches some highest good. He is the greatest of living beings because he is the most discontented, because he feels most the pressure of limitations. He alone, perhaps, is capable of being seized by the divine frenzy for a remote ideal. ~ Sri Aurobindo, The Life Divine, Man in the Universe,
396:In the growth into a divine life the spirit must be our first preoccupation; until we have revealed and evolved it in our self out of its mental, vital, physical wrappings and disguises, extricated it with patience from our own body, as the Upanishad puts it, until we have built up in ourselves an inner life of the spirit, it is obvious that no outer divine living can become possible. ~ Sri Aurobindo, The Life Divine, 2.28 - The Divine Life,
397:'Brahman is in all things, all things are in Brahman, all things are Brahman' is the triple formula of the comprehensive Supermind, a single truth of self-manifestation in three aspects which it holds together and inseparably in its self-view as the fundamental knowledge from which it proceeds to the play of the cosmos.
   ~ Sri Aurobindo, The Life Divine, Book 01: Omnipresent Reality and the Universe, The Supreme Truth-Consciousness [149] [T1],
398:He desired, 'May I be Many'. He concentrated in Tapas, by Tapas he created the world; creating, he entered into it; entering, he became the existent and the beyond-existence, he became the expressed and the unexpressed, he became knowledge and ignorance, he became the truth and the falsehood: he became the truth, even all this whatsoever that is. 'That Truth' they call him. [Taittiriya Upanishad] ~ Sri Aurobindo, The Life Divine, The Origin of the Ignorance,
399:All evolution is in essence a heightening of the force of consciousness in the manifest being so that it may be raised into the greater intensity of what is still unmanifest, from matter into life, from life into mind, from mind into the spirit. It is this that must be the method of our growth from a mental into a spiritual and supramental manifestation, out of a still half-animal humanity into a divine being and divine living.
   ~ Sri Aurobindo, The Life Divine,
400:fundamentally, all pain and suffering are the result of an insufficient consciousness-force in the surface being which makes it unable to deal rightly with self and Nature or unable to assimilate and to harmonise itself with the contacts of the universal Energy; they would not exist if in us there were an integral presence of the luminous Consciousness and the divine Force of an integral Being.
   ~ Sri Aurobindo, The Life Divine, The Origin of Falsehood and Evil [623],
401:The Energy that creates the world can be nothing else than a Will, and Will is only consciousness applying itself to a work and a result.
   What is that work and result, if not a self-involution of Consciousness in form and a self-evolution out of form so as to actualise some mighty possibility in the universe which it has created? And what is its will in Man if not a will to unending Life, to unbounded Knowledge, to unfettered Power?
   ~ Sri Aurobindo, The Life Divine,
402:Threefold are those supreme births of this divine force that is in the world, they are true, they are desirable; he moves there wide-overt within the Infinite and shines pure, luminous and fulfilling. . . . That which is immortal in mortals and possessed of the truth, is a god and established inwardly as an energy working out in our divine powers. . . . Become high-uplifted, O Strength, pierce all veils, manifest in us the things of the Godhead. Vamadeva - Rig Veda.2 ~ Sri Aurobindo, The Life Divine,
403:The presence of the Spirit is there in every living being, on every level, in all things, and because it is there, the experience of Sachchidananda, of the pure spiritual existence and consciousness, of the delight of a divine presence, closeness, contact can be acquired through the mind or the heart or the life-sense or even through the physical consciousness; if the inner doors are flung sufficiently open, the light from the sanctuary can suffuse the nearest and the farthest chambers of the outer being. ~ Sri Aurobindo, The Life Divine
404:For all problems of existence are essentially problems of harmony. They arise from the perception of an unsolved discord and the instinct of an undiscovered agreement or unity. To rest content with an unsolved discord is possible for the practical and more animal part of man, but impossible for his fully awakened mind, and usually even his practical parts only escape from the general necessity either by shutting out the problem or by accepting a rough, utilitarian and unillumined compromise.
   ~ Sri Aurobindo, The Life Divine,
405:States of consciousness there are in which Death is only a change in immortal Life, pain a violent backwash of the waters of universal delight, limitation a turning of the Infinite upon itself, evil a circling of the good around its own perfection; and this not in abstract conception only, but in actual vision and in constant and substantial experience. To arrive at such states of consciousness may, for the individual, be one of the most important and indispensable steps of his progress towards self-perfection.
   ~ Sri Aurobindo, The Life Divine,
406:She follows to the goal of those that are passing on beyond, she is the first in the eternal succession of the dawns that are coming, - Usha widens bringing out that which lives, awakening someone who was dead. . . . What is her scope when she harmonises with the dawns that shone out before and those that now must shine? She desires the ancient mornings and fulfils their light; projecting forwards her illumination she enters into communion with the rest that are to come.
   ~ Sri Aurobindo, The Life Divine, [Kutsu Angirasa - Rig Veda I. 113. 8, 10,
407:It is the foundation of the pure spiritual consciousness that is the first object in the evolution of the spiritual man, and it is this and the urge of that consciousness towards contact with the Reality, the Self or the Divine Being that must be the first and foremost or even, till it is perfectly accomplished, the sole preoccupation of the spiritual seeker. It is the one thing needful that has to be done by each on whatever line is possible to him, by each according to the spiritual capacity developed in his nature.
   ~ Sri Aurobindo, The Life Divine, 892 [T1],
408:When we look at existence in itself, Time and Space disappear. If there is any extension, it is not a spatial but a psychological extension; if there is any duration, it is not a temporal but a psychological duration; and it is then easy to see that this extension and duration are only symbols which represent to the mind something not translatable into intellectual terms, an eternity which seems to us the same all-containing ever-new moment, an infinity which seems to us the same all-containing all-pervading point without magnitude. ~ Sri Aurobindo, The Life Divine 1.09-06,
409:Even in the Inconscient there seems to be at least an urge of inherent necessity producing the evolution of forms and in the forms a developing Consciousness, and it may well be held that this urge is the evolutionary will of a secret Conscious-Being and its push of progressive manifestation the evidence of an innate intention in the evolution. Truth of Being inevitably fulfilling itself would be the fundamental fact of the evolution, but Will and its purpose must be there as part of the instrumentation, as an element in the operative principle. ~ Sri Aurobindo, The Life Divine,
410:But since it is from the Ignorance that we proceed to the Knowledge, we have had first to discover the secret nature and full extent of the Ignorance. If we look at this Ignorance in which ordinarily we live by the very circumstance of our separative existence in a material, in a spatial and temporal universe, we see that on its obscurer side it reduces itself, from whatever direction we look at or approach it, into the fact of a many-sided self-ignorance.
   ~ Sri Aurobindo, The Life Divine, Reality and the Integral Knowledge, The Knowledge and the Ignorance - The Spiritual Evolution,
411:They climb Indra like a ladder. As one mounts peak after peak, there becomes clear the much that has still to be done. Indra brings consciousness of That as the goal.

Like a hawk, a kite He settles on the Vessel and upbears it; in His stream of movement He discovers the Rays, for He goes bearing his weapons: He cleaves to the ocean surge of the waters; a great King, He declares the fourth status. Like a mortal purifying his body, like a war-horse galloping to the conquest of riches He pours calling through all the sheath and enters these vessels. Rig Veda.2 ~ Sri Aurobindo, The Life Divine, 1.26,
412:The poet-philosopher or the philosopher-poet, whichever way we may put it, is a new formation of the human consciousness that is coming upon us. A wide and rationalising (not rationalistic) intelligence deploying and marshalling out a deep intuitive and direct Knowledge that is the pattern of human mind developing in the new age. Bergson's was a harbinger, a definite landmark on the way. Sri Aurobindo's The Life Divine arrives and opens the very portals of the marvellous temple city of a dynamic integral knowledge. ~ Nolini Kanta Gupta, Collected Works of Nolini Kanta Gupta - Vol 02, The Philosopher as an Artist and Philosophy as an Art,
413:For the Witness, if he exists, is not the individual embodied mind born in the world, but that cosmic Consciousness embracing the universe and appearing as an immanent Intelligence in all its works to which either world subsists eternally and really as Its own active existence or else from which it is born and into which it disappears by an act of knowledge or by an act of conscious power. Not organised mind, but that which, calm and eternal, broods equally in the living earth and the living human body and to which mind and senses are dis- pensable instruments, is the Witness of cosmic existence and its Lord. ~ Sri Aurobindo, The Life Divine, 1.03,
414:This then is the first necessity, that the individual, each individual, shall discover the spirit, the divine reality within him and express that in all his being and living. A divine life must be first and foremost an inner life; for since the outward must be the expression of what is within, there can be no divinity in the outer existence if there is not the divinisation of the inner being.

The Divinity in man dwells veiled in his spiritual centre; there can be no such thing as self-exceeding for man or a higher issue for his existence if there is not in him the reality of an eternal self and spirit. ~ Sri Aurobindo, The Life Divine, 2.28 - The Divine Life,
415:At the base of all spiritual knowledge is this consciousness of identity and by identity, which knows or is simply aware of all as itself. Translated into our way of consciousness this becomes the triple knowledge thus formulated in the Upanishad, 'He who sees all existences in the Self', 'He who sees the Self in all existences', 'He in whom the Self has become all existences', -inclusion, indwelling and identity: but in the fundamental consciousness this seeing is a spiritual self-sense, a seeing that is self-light of being, not a separative regard or a regard upon self turning that self into object.
   ~ Sri Aurobindo, The Life Divine, Knowledge by Identity and Separative Knowledge, 565,
416:For it exists already as an all-revealing and all-guiding Truth of things which watches over the world and attracts mortal man, first without the knowledge of his conscious mind, by the general march of Nature, but at last consciously by a progressive awakening and self-enlargement, to his divine ascension. The ascent to the divine Life is the human journey, the Work of works, the acceptable Sacrifice. This alone is man's real business in the world and the justification of his existence, without which he would be only an insect crawling among other ephemeral insects on a speck of surface mud and water which has managed to form itself amid the appalling immensities of the physical universe.
   ~ Sri Aurobindo, The Life Divine,
417:We see then that there are three terms of the one existence, transcendent, universal and individual, and that each of these always contains secretly or overtly the two others. The Transcendent possesses itself always and controls the other two as the basis of its own temporal possibilities; that is the Divine, the eternal all-possessing God-consciousness, omnipotent, omniscient, omnipresent, which informs, embraces, governs all existences. The human being is here on earth the highest power of the third term, the individual, for he alone can work out at its critical turning-point that movement of self-manifestation which appears to us as the involution and evolution of the divine consciousness between the two terms of the Ignorance and the Knowledge. ~ Sri Aurobindo, The Life Divine,
418:Our first decisive step out of our human intelligence, our normal mentality, is an ascent into a higher Mind, a mind no longer of mingled light and obscurity or half-light, but a large clarity of the spirit. Its basic substance is a unitarian sense of being with a powerful multiple dynamisation capable of the formation of a multitude of aspects of knowledge, ways of action, forms and significances of becoming, of all of which there is a spontaneous inherent knowledge. It is therefore a power that has proceeded from the Overmind,-but with the Supermind as its ulterior origin,-as all these greater powers have proceeded: but its special character, its activity of consciousness are dominated by Thought; it is a luminous thought-mind, a mind of spirit-born conceptual knowledge.
   ~ Sri Aurobindo, The Life Divine,
419:The Gods, who in their highest secret entity are powers of this Supermind, born of it, seated in it as in their proper home, are in their knowledge 'truth-conscious' and in their action possessed of the 'seer-will'. Their conscious-force turned towards works and creation is possessed and guided by a perfect and direct knowledge of the thing to be done and its essence and its law, - a knowledge which determines a wholly effective will-power that does not deviate or falter in its process or in its result, but expresses and fulfils spontaneously and inevitably in the act that which has been seen in the vision. Light is here one with Force, the vibrations of knowledge with the rhythm of the will and both are one, perfectly and without seeking, groping or effort, with the assured result.
   ~ Sri Aurobindo, The Life Divine, Supermind as Creator 132,
420:But, apart from all these necessities, there is the one fundamental necessity of the nature and object of embodied life itself, which is to seek infinite experience on a finite basis; and since the form, the basis by its very organisation limits the possibility of experience, this can only be done by dissolving it and seeking new forms. For the soul, having once limited itself by concentrating on the moment and the field, is driven to seek its infinity again by the principle of succession, by adding moment to moment and thus storing up a Time-experience which it calls its past; in that Time it moves through successive fields, successive experiences or lives, successive accumulations of knowledge, capacity, enjoyment, and all this it holds in subconscious or superconscious memory as its fund of past acquisition in Time.
   ~ Sri Aurobindo, The Life Divine,
421: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],
422:He found the vast Thought with seven heads that is born of the Truth; he created some fourth world and became universal. . . .
The Sons of Heaven, the Heroes of the Omnipotent, thinking the straight thought, giving voice to the Truth, founded the plane of illumination and conceived the first abode of the Sacrifice. . . . The Master of Wisdom cast down the stone defences and called to the Herds of Light, . . . the herds that stand in the secrecy on the bridge over the Falsehood between two worlds below and one above; desiring Light in the darkness, he brought upward the Ray-Herds and uncovered from the veil the three worlds; he shattered the city that lies hidden in ambush, and cut the three out of the Ocean, and discovered the Dawn and the Sun and the Light and the Word of Light. Rig Veda.2 ~ Sri Aurobindo, The Life Divine, Out of the Sevenfold Ignorance towards the Sevenfold Knowledge,
423:This third and unknown, this tertium quid, he names God; and by the word he means somewhat or someone who is the Supreme, the Divine, the Cause, the All, one of these things or all of them at once, the perfection or the totality of all that here is partial or imperfect, the absolute of all these myriad relativities, the Unknown by learning of whom the real secret of the known can become to him more and more intelligible. Man has tried to deny all these categories, - he has tried to deny his own real existence, he has tried to deny the real existence of the cosmos, he has tried to deny the real existence of God. But behind all these denials we see the same constant necessity of his attempt at knowledge; for he feels the need of arriving at a unity of these three terms, even if it can only be done by suppressing two of them or merging them in the other that is left.
   ~ Sri Aurobindo, The Life Divine,
424:The true soul secret in us, - subliminal, we have said, but the word is misleading, for this presence is not situated below the threshold of waking mind, but rather burns in the temple of the inmost heart behind the thick screen of an ignorant mind, life and body, not subliminal but behind the veil, - this veiled psychic entity is the flame of the Godhead always alight within us, inextinguishable even by that dense unconsciousness of any spiritual self within which obscures our outward nature. It is a flame born out of the Divine and, luminous inhabitant of the Ignorance, grows in it till it is able to turn it towards the Knowledge. It is the concealed Witness and Control, the hidden Guide, the Daemon of Socrates, the inner light or inner voice of the mystic. It is that which endures and is imperishable in us from birth to birth, untouched by death, decay or corruption, an indestructible spark of the Divine. ~ Sri Aurobindo, The Life Divine
425:But if in passing from one domain to another we renounce what has already been given us from eagerness for our new attainment, if in reaching the mental life we cast away or belittle the physical life which is our basis, or if we reject the mental and physical in our attraction to the spiritual, we do not fulfil God integrally, nor satisfy the conditions of His selfmanifestation. We do not become perfect, but only shift the field of our imperfection or atmost attain a limited altitude. However high we may climb, even though it be to the Non-Being itself, we climb ill if we forget our base. Not to abandon the lower to itself, but to transfigure it in the light of the higher to which we have attained, is true divinity of nature. Brahman is integral and unifies many states of consciousness at a time; we also, manifesting the nature of Brahman, should become integral and all-embracing. ~ Sri Aurobindo, The Life Divine,
426:Necessarily, when we say it is without them, we mean that it exceeds them, that it is something into which they pass in such a way as to cease to be what we call form, quality, quantity and out of which they emerge as form, quality and quantity in the movement.

   They do not pass away into one form, one quality, one quantity which is the basis of all the rest, - for there is none such, - but into something which cannot be defined by any of these terms.

   So all things that are conditions and appearances of the movement pass into That from which they have come and there, so far as they exist, become something that can no longer be described by the terms that are appropriate to them in the movement.

   Therefore we say that the pure existence is an Absolute and in itself unknowable by our thought although we can go back to it in a supreme identity that transcends the terms of knowledge. ~ Sri Aurobindo, The Life Divine, 1.09-09,
427:55: A similar rejection is a necessary self-restraint and a spiritual discipline for the immature seeker, since such powers may be a great, even a deadly peril; for their supernormality may easily feed in him an abnormal exaggeration of the ego. Power in itself may be dreaded as a temptation by the aspirant to perfection, because power can abase as well as elevate; nothing is more liable to misuse. But when new capacities come as an inevitable result of the growth into a greater consciousness and a greater life and that growth is part of the very aim of the spiritual being within us, this bar does not operate; for a growth of the being into supernature and its life in supernature cannot take place or cannot be complete without bringing with it a greater power of consciousness and a greater power of life and the spontaneous development of an instrumentation of knowledge and force normal to that supernature. ~ Sri Aurobindo, The Life Divine, 2.08,
428:A silence, an entry into a wide or even immense or infinite emptiness is part of the inner spiritual experience; of this silence and void the physical mind has a certain fear, the small superficially active thinking or vital mind a shrinking from it or dislike, - for it confuses the silence with mental and vital incapacity and the void with cessation or non-existence: but this silence is the silence of the spirit which is the condition of a greater knowledge, power and bliss, and this emptiness is the emptying of the cup of our natural being, a liberation of it from its turbid contents so that it may be filled with the wine of God; it is the passage not into non-existence but to a greater existence. Even when the being turns towards cessation, it is a cessation not in non-existence but into some vast ineffable of spiritual being or the plunge into the incommunicable superconscience of the Absolute. ~ Sri Aurobindo, The Life Divine, 2.28 - The Divine Life,
429:In the terrestrial formulation of Knowledge and Power, this correlation is not altogether apparent because there consciousness itself is concealed in an original Inconscience and the natural strength and rhythm of its powers in their emergence are diminished and disturbed by the discordances and the veils of the Ignorance. The Inconscient there is the original, potent and automatically effective Force, the conscious mind is only a small labouring agent; but that is because the conscious mind in us has a limited individual action and the Inconscient is an immense action of a universal concealed Consciousness: the cosmic Force, masked as a material Energy, hides from our view by its insistent materiality of process the occult fact that the working of the Inconscient is really the expression of a vast universal Life, a veiled universal Mind, a hooded Gnosis, and without these origins of itself it could have no power of action, no organising coherence. ~ Sri Aurobindo, The Life Divine, 2.28 - The Divine Life,
430:a sevenfold self-revelation within our consciousness: - it will mean the knowledge of the Absolute as the origin of all things; the knowledge of the Self, the Spirit, the Being and of the cosmos as the Self's becoming, the becoming of the Being, a manifestation of the Spirit; the knowledge of the world as one with us in the consciousness of our true self, thus cancelling our division from it by the separative idea and life of ego; the knowledge of our psychic entity and its immortal persistence in Time beyond death and earth-existence; the knowledge of our greater and inner existence behind the surface; the knowledge of our mind, life and body in its true relation to the self within and the superconscient spiritual and supramental being above them; the knowledge, finally, of the true harmony and true use of our thought, will and action and a change of all our nature into a conscious expression of the truth of the Spirit, the Self, the Divinity, the integral spiritual Reality.
   ~ Sri Aurobindo, The Life Divine,
431:But what then of that silent Self, inactive, pure, self-existent, self-enjoying, which presented itself to us as the abiding justification of the ascetic? Here also harmony and not irreconcilable opposition must be the illuminative truth. The silent and the active Brahman are not different, opposite and irreconcilable entities, the one denying, the other affirming a cosmic illusion; they are one Brahman in two aspects, positive and negative, and each is necessary to the other. It is out of this Silence that the Word which creates the worlds for ever proceeds; for the Word expresses that which is self-hidden in the Silence. It is an eternal passivity which makes possible the perfect freedom and omnipotence of an eternal divine activity in innumerable cosmic systems. For the becomings of that activity derive their energies and their illimitable potency of variation and harmony from the impartial support of the immutable Being, its consent to this infinite fecundity of its own dynamic Nature. ~ Sri Aurobindo, The Life Divine, Reality Omnipresent,
432:To know, possess and be the divine being in an animal and egoistic consciousness, to convert our twilit or obscure physical men- tality into the plenary supramental illumination, to build peace and a self-existent bliss where there is only a stress of transitory satisfactions besieged by physical pain and emotional suffering, to establish an infinite freedom in a world which presents itself as a group of mechanical necessities, to discover and realise the immortal life in a body subjected to death and constant mutation, - this is offered to us as the manifestation of God in Matter and the goal of Nature in her terrestrial evolution. To the ordinary material intellect which takes its present organisation of consciousness for the limit of its possibilities, the direct contradiction of the unrealised ideals with the realised fact is a final argument against their validity. But if we take a more deliberate view of the world's workings, that direct opposition appears rather as part of Nature's profoundest method and the seal of her completest sanction. ~ Sri Aurobindo, The Life Divine, 1.01,
433:THE PROGRESSIVE revelation of a great, a transcendent, a luminous Reality with the multitudinous relativities of this world that we see and those other worlds that we do not see as means and material, condition and field, this would seem then to be the meaning of the universe, - since meaning and aim it has and is neither a purposeless illusion nor a fortuitous accident.

   For the same reasoning which leads us to conclude that world-existence is not a deceptive trick of Mind, justifies equally the certainty that it is no blindly and helplessly self-existent mass of separate phenomenal existences clinging together and struggling together as best they can in their orbit through eternity, no tremendous self-creation and self-impulsion of an ignorant Force without any secret Intelligence within aware of its starting-point and its goal and guiding its process and its motion.

   An existence, wholly self-aware and therefore entirely master of itself, possesses the phenomenal being in which it is involved, realises itself in form, unfolds itself in the individual. ~ Sri Aurobindo, The Life Divine 1.6-1,
434:If we regard the Powers of the Reality as so many Godheads, we can say that the Overmind releases a million Godheads into action, each empowered to create its own world, each world capable of relation, communication and interplay with the others.
There are in the Veda different formulations of the nature of the Gods: it is said they are all one Existence to which the sages give different names; yet each God is worshipped as if he by himself is that Existence, one who is all the other Gods together or contains them in his being; and yet again each is a separate Deity acting sometimes in unison with companion deities, sometimes separately, sometimes even in apparent opposition to other Godheads of the same Existence. In the Supermind all this would be held together as a harmonised play of the one Existence; in the Overmind each of these three conditions could be a separate action or basis of action and have its own principle of development and consequences and yet each keep the power to combine with the others in a more composite harmony. ~ Sri Aurobindo, The Life Divine, Supermind Mind and the Overmind Maya,
435:To enlarge the sense-faculties without the knowledge that would give the old sense-values their right interpretation from the new standpoint might lead to serious disorders and incapacities, might unfit for practical life and for the orderly and disciplined use of the reason. Equally, an enlargement of our mental consciousness out of the experience of the egoistic dualities into an unregulated unity with some form of total consciousness might easily bring about a confusion and incapacity for the active life of humanity in the established order of the world's relativities. This, no doubt, is the root of the injunction imposed in the Gita on the man who has the knowledge not to disturb the life-basis and thought-basis of the ignorant; for, impelled by his example but unable to comprehend the principle of his action, they would lose their own system of values without arriving at a higher foundation.
   Such a disorder and incapacity may be accepted personally and are accepted by many great souls as a temporary passage or as the price to be paid for the entry into a wider existence.
   ~ Sri Aurobindo, The Life Divine,
436:It has been argued that this is no relation peculiar to the constitution of humanity and its outlook upon an objective world, but the very nature of existence itself; all phenomenal existence consists of an observing consciousness and an active objectivity, and the Action cannot proceed without the Witness because the universe exists only in or for the consciousness that observes and has no independent reality. It has been argued in reply that the material universe enjoys an eternal self-existence: it was here before life and mind made their appearance; it will survive after they have disappeared and no longer trouble with their transient strivings and limited thoughts the eternal and inconscient rhythm of the suns. The difference, so metaphysical in appearance, is yet of the utmost practical import, for it determines the whole outlook of man upon life, the goal that he shall assign for his efforts and the field in which he shall circumscribe his energies. For it raises the question of the reality of cosmic existence and, more important still, the question of the value of human life.
   ~ Sri Aurobindo, The Life Divine, 23,
437:
   An Informal Integral Canon: Selected books on Integral Science, Philosophy and the Integral Transformation
   Sri Aurobindo - The Life Divine
   Sri Aurobindo - The Synthesis of Yoga
   Pierre Teilhard de Chardin - The Phenomenon of Man
   Jean Gebser - The Ever-Present Origin
   Edward Haskell - Full Circle - The Moral Force of Unified Science
   Oliver L. Reiser - Cosmic Humanism and World Unity
   Christopher Hills - Nuclear Evolution: Discovery of the Rainbow Body
   The Mother - Mother's Agenda
   Erich Jantsch - The Self-Organizing Universe - Scientific and Human Implications of the Emerging Paradigm of Evolution
   T. R. Thulasiram - Arut Perum Jyothi and Deathless Body
   Kees Zoeteman - Gaiasophy
   Ken Wilber - Sex Ecology Spirituality: The Spirit of Evolution
   Don Edward Beck - Spiral Dynamics: Mastering Values, Leadership, and Change
   Kundan Singh - The Evolution of Integral Yoga: Sri Aurobindo, Sri Ramakrishna, and Swami Vivekananda
   Sean Esbjorn-Hargens - Integral Ecology: Uniting Multiple Perspectives on the Natural World
   ~ M Alan Kazlev, Kheper,
438:This Divine Being, Sachchidananda, is at once impersonal and personal: it is an Existence and the origin and foundation of all truths, forces, powers, existences, but it is also the one transcendent Conscious Being and the All-Person of whom all conscious beings are the selves and personalities; for He is their highest Self and the universal indwelling Presence. It is a necessity for the soul in the universe - and therefore the inner trend of the evolutionary Energy and its ultimate intention - to know and to grow into this truth of itself, to become one with the Divine Being, to raise its nature to the Divine Nature, its existence into the Divine Existence, its consciousness into the Divine Consciousness, its delight of being into the divine Delight of Being, and to receive all this into its becoming, to make the becoming an expression of that highest Truth, to be possessed inwardly of the Divine Self and Master of its existence and to be at tthe same time wholly possessed by Him and moved by His Divine Energy and live and act in a complete self-giving and surrender.
   ~ Sri Aurobindo, The Life Divine, The Integral Knowledge and the Aim of Life; Four Theories of Existence, 688,
439:The pure existent is then a fact and no mere concept; it is the fundamental reality. But, let us hasten to add, the movement, the energy, the becoming are also a fact, also a reality. The supreme intuition and its corresponding experience may correct the other, may go beyond, may suspend, but do not abolish it. We have therefore two fundamental facts of pure existence and of worldexistence, a fact of Being, a fact of Becoming. To deny one or the other is easy; to recognise the facts of consciousness and find out their relation is the true and fruitful wisdom.

Stability and movement, we must remember, are only our psychological representations of the Absolute, even as are oneness and multitude. The Absolute is beyond stability and movement as it is beyond unity and multiplicity. But it takes its eternal poise in the one and the stable and whirls round itself infinitely, inconceivably, securely in the moving and multitudinous. World-existence is the ecstatic dance of Shiva which multiplies the body of the God numberlessly to the view: it leaves that white existence precisely where and what it was, ever is and ever will be; its sole absolute object is the joy of the dancing. ~ Sri Aurobindo, The Life Divine, The Pure Existent, 85,
440:Therefore the age of intuitive knowledge, represented by the early Vedantic thinking of the Upanishads, had to give place to the age of rational knowledge; inspired Scripture made room for metaphysical philosophy, even as afterwards metaphysical philosophy had to give place to experimental Science.

   Intuitive thought which is a messenger from the superconscient and therefore our highest faculty, was supplanted by the pure reason which is only a sort of deputy and belongs to the middle heights of our being; pure reason in its turn was supplanted for a time by the mixed action of the reason which lives on our plains and lower elevations and does not in its view exceed the horizon of the experience that the physical mind and senses or such aids as we can invent for them can bring to us.

   And this process which seems to be a descent, is really a circle of progress.

   For in each case the lower faculty is compelled to take up as much as it can assimilate of what the higher had already given and to attempt to re-establish it by its own methods.

   By the attempt it is itself enlarged in its scope and arrives eventually at a more supple and a more ample selfaccommodation to the higher faculties. ~ Sri Aurobindo, The Life Divine, 1.08-13,
441:So too we can rise to a consciousness above and observe the various parts of our being, inner and outer, mental, vital and physical and the subconscient below all, and act upon one or other or the whole from that higher status. It is possible also to go down from that height or from any height into any of these lower states and take its limited light or its obscurity as our place of working while the rest that we are is either temporarily put away or put behind or else kept as a field of reference from which we can get support, sanction or light and influence or as a status into which we can ascend or recede and from it observe the inferior movements. Or we can plunge into trance, get within ourselves and be conscious there while all outward things are excluded; or we can go beyond even this inner awareness and lose ourselves in some deeper other consciousness or some high superconscience. There is also a pervading equal consciousness into which we can enter and see all ourselves with one enveloping glance or omnipresent awareness one and indivisible. All this which looks strange and abnormal or may seem fantastic to the surface reason acquainted only with our normal status of limited ignorance and its movements divided from our inner higher and total reality, becomes easily intelligible and admissible in the light of the larger reason and logic of the Infinite or by the admission of the greater illimitable powers of the Self, the Spirit in us which is of one essence with the Infinite. ~ Sri Aurobindo, The Life Divine, 1.2.02
442:What is that work and result, if not a self-involution of Consciousness in form and a self-evolution out of form so as to actualise some mighty possibility in the universe which it has created? And what is its will in Man if not a will to unending Life, to unbounded Knowledge, to unfettered Power? Science itself begins to dream of the physical conquest of death, expresses an insatiable thirst for knowledge, is working out something like a terrestrial omnipotence for humanity. Space and Time are contracting to the vanishing-point in its works, and it strives in a hundred ways to make man the master of circumstance and so lighten the fetters of causality. The idea of limit, of the impossible begins to grow a little shadowy and it appears instead that whatever man constantly wills, he must in the end be able to do; for the consciousness in the race eventually finds the means. It is not in the individual that this omnipotence expresses itself, but the collective Will of mankind that works out with the individual as a means. And yet when we look more deeply, it is not any conscious Will of the collectivity, but a superconscious Might that uses the individual as a centre and means, the collectivity as a condition and field. What is this but the God in man, the infinite Identity, the multitudinous Unity, the Omniscient, the Omnipotent, who having made man in His own image, with the ego as a centre of working, with the race, the collective Narayana, the visvamanava as the mould and circumscription, seeks to express in them some image of the unity, omniscience, omnipotence which are the self-conception of the Divine?
   ~ Sri Aurobindo, The Life Divine,
443:The whole crux and difficulty of human life lies here. Man is this mental being, this mental consciousness working as mental force, aware in a way of the universal force and life of which he is part but, because he has not knowledge of its universality or even of the totality of his own being, unable to deal either with life in general or with his own life in a really effective and victorious movement of mastery. He seeks to know Matter in order to be master of the material environment, to know Life in order to be master of the vital existence, to know Mind in order to be master of the great obscure movement of mentality in which he is not only a jet of light of self-consciousness like the animal, but also more and more a flame of growing knowledge. Thus he seeks to know himself in order to be master of himself, to know the world in order to be master of the world. This is the urge of Existence in him, the necessity of the Consciousness he is, the impulsion of the Force that is his life, the secret will of Sachchidananda appearing as the individual in a world in which He expresses and yet seems to deny Himself. To find the conditions under which this inner impulsion is satisfied is the problem man must strive always to resolve and to that he is compelled by the very nature of his own existence and by the Deity seated within him; and until the problem is solved, the impulse satisfied, the human race cannot rest from its labour. Either man must fulfil himself by satisfying the Divine within him or he must produce out of himself a new and greater being who will be more capable of satisfying it. He must either himself become a divine humanity or give place to Superman.
   ~ Sri Aurobindo, The Life Divine,
444:IN OUR scrutiny of the seven principles of existence it was found that they are one in their essential and fundamental reality: for if even the matter of the most material universe is nothing but a status of being of Spirit made an object of sense, envisaged by the Spirit's own consciousness as the stuff of its forms, much more must the life-force that constitutes itself into form of Matter, and the mind-consciousness that throws itself out as Life, and the Supermind that develops Mind as one of its powers, be nothing but Spirit itself modified in apparent substance and in dynamism of action, not modified in real essence. All are powers of one Power of being and not other than that All-Existence, All-Consciousness, All-Will, All-Delight which is the true truth behind every appearance. And they are not only one in their reality, but also inseparable in the sevenfold variety of their action. They are the seven colours of the light of the divine consciousness, the seven rays of the Infinite, and by them the Spirit has filled in on the canvas of his self-existence conceptually extended, woven of the objective warp of Space and the subjective woof of Time, the myriad wonders of his self-creation great, simple, symmetrical in its primal laws and vast framings, infinitely curious and intricate in its variety of forms and actions and the complexities of relation and mutual effect of all upon each and each upon all. These are the seven Words of the ancient sages; by them have been created and in the light of their meaning are worked out and have to be interpreted the developed and developing harmonies of the world we know and the worlds behind of which we have only an indirect knowledge. The Light, the Sound is one; their action is sevenfold.
   ~ Sri Aurobindo, The Life Divine, 7 - The Knowledge and the Ignorance, 499,
445:If we accept the Vedic image of the Sun of Truth, - an image which in this experience becomes a reality, - we may compare the action of the Higher Mind to a composed and steady sunshine, the energy of the Illumined Mind beyond it to an outpouring of massive lightnings of flaming sun-stuff. Still beyond can be met a yet greater power of the Truth-Force, an intimate and exact Truth-vision, Truth-thought, Truth-sense, Truth-feeling, Truth-action, to which we can give in a special sense the name of Intuition; for though we have applied that word for want of a better to any supra-intellectual direct way of knowing, yet what we actually know as intuition is only one special movement of self-existent knowledge. This new range is its origin; it imparts to our intuitions something of its own distinct character and is very clearly an intermediary of a greater Truth-Light with which our mind cannot directly communicate. At the source of this Intuition we discover a superconscient cosmic Mind in direct contact with the Supramental Truth-Consciousness, an original intensity determinant of all movements below it and all mental energies, - not Mind as we know it, but an Overmind that covers as with the wide wings of some creative Oversoul this whole lower hemisphere of Knowledge-Ignorance, links it with that greater Truth-Consciousness while yet at the same time with its brilliant golden Lid it veils the face of the greater Truth from our sight, intervening with its flood of infinite possibilities as at once an obstacle and a passage in our seeking of the spiritual law of our existence, its highest aim, its secret Reality. This then is the occult link we were looking for; this is the Power that at once connects and divides the supreme Knowledge and the cosmic Ignorance. ~ Sri Aurobindo, The Life Divine, Supermind Mind and the Overmind Maya, 293,
446:There is the one door in us that sometimes swings open upon the splendour of a truth beyond and, before it shuts again, allows a ray to touch us, - a luminous intimation which, if we have the strength and firmness, we may hold to in our faith and make a starting-point for another play of consciousness than that of the sense-mind, for the play of Intuition. For if we examine carefully, we shall find that Intuition is our first teacher. Intuition always stands veiled behind our mental operations. Intuition brings to man those brilliant messages from the Unknown which are the beginning of his higher knowledge. Reason only comes in afterwards to see what profit it can have of the shining harvest. Intuition gives us that idea of something behind and beyond all that we know and seem to be which pursues man always in contradiction of his lower reason and all his normal experience and impels him to formulate that formless perception in the more positive ideas of God, Immortality, Heaven and the rest by which we strive to express it to the mind. For Intuition is as strong as Nature herself from whose very soul it has sprung and cares nothing for the contradictions of reason or the denials of experience. It knows what is because it is, because itself it is of that and has come from that, and will not yield it to the judgment of what merely becomes and appears. What the Intuition tells us of, is not so much Existence as the Existent, for it proceeds from that one point of light in us which gives it its advantage, that sometimes opened door in our own self-awareness. Ancient Vedanta seized this message of the Intuition and formulated it in the three great declarations of the Upanishads, I am He, Thou art That, O Swetaketu, All this is the Brahman; this Self is the Brahman.
   ~ Sri Aurobindo, The Life Divine, The Methods of Vedantic Knowledge,
447:I know some individuals who make this their daily practice: starting at the beginning and reading a canto or half a canto every day till they reach the end and then starting at the beginning again, and in that way they have gone through the whole of Savitri many times. When this is done in groups there's really no doubt that by this going through the whole soundbody of the epic from beginning to end aloud, there must be built up a very strong force field of vibrations. It is definitely of benefit to the people who participate in it. But again I would say that the effect or benefit of this sacrifice will be richer to the extent that the reading is done with understanding and above all with soul surrender. It shouldn't become a mere ritual.
Sri Aurobindo's mantric lines, repeated one after the other, will always have their power; but the power will be much greater if the mind can participate, and the will and the heart.
I have also heard of some groups who select one line that seems to have a particular mantric power and then within the group they chant that line many, many times. They concentrate on that one special line, and try to take its vibrations deep into themselves. Again I am sure that this is very beneficial to those who practice it.
In that way the words enter very deeply into the consciousness. There they resonate and do their work, and perhaps not just the surface meaning but the deeper meaning and the deeper vibrations may reveal their full depth to those who undertake this exercise if it is done with self-dedication, with a true aspiration to internalise the heart of the meaning, not just as a mere repetition.
At another end of the spectrum of possible approaches to Savitri, we can say there would be the aesthetic approach, the approach of enjoying it for its poetic beauty. I met a gentleman a couple of months ago, who told me, "We have faith in Sri Aurobindo, but it is so difficult to understand his books. We tried with The Life Divine, we tried with The Synthesis of Yoga but we found them so difficult. ~ collab summer & fall 2011,
448:It is not very easy for the customary mind of man, always attached to its past and present associations, to conceive of an existence still human, yet radically changed in what are now our fixed circumstances.We are in respect to our possible higher evolution much in the position of the original Ape of the Darwinian theory. It would have been impossible for that Ape leading his instinctive arboreal life in primeval forests to conceive that there would be one day an animal on the earth who would use a new faculty called reason upon the materials of his inner and outer existence, who would dominate by that power his instincts and habits, change the circumstances of his physical life, build for himself houses of stone, manipulate Nature's forces, sail the seas, ride the air, develop codes of conduct, evolve conscious methods for his mental and spiritual development. And if such a conception had been possible for the Ape-mind, it would still have been difficult for him to imagine that by any progress of Nature or long effort of Will and tendency he himself could develop into that animal. Man, because he has acquired reason and still more because he has indulged his power of imagination and intuition, is able to conceive an existence higher than his own and even to envisage his personal elevation beyond his present state into that existence. His idea of the supreme state is an absolute of all that is positive to his own concepts and desirable to his own instinctive aspiration,-Knowledge without its negative shadow of error, Bliss without its negation in experience of suffering, Power without its constant denial by incapacity, purity and plenitude of being without the opposing sense of defect and limitation. It is so that he conceives his gods; it is so that he constructs his heavens. But it is not so that his reason conceives of a possible earth and a possible humanity. His dream of God and Heaven is really a dream of his own perfection; but he finds the same difficulty in accepting its practical realisation here for his ultimate aim as would the ancestral Ape if called upon to believe in himself as the future Man. ~ Sri Aurobindo, The Life Divine, Ego and the Dualities,
449:The one high and reasonable course for the individual human being, - unless indeed he is satisfied with pursuing his personal purposes or somehow living his life until it passes out of him, - is to study the laws of the Becoming and take the best advantage of them to realise, rationally or intuitionally, inwardly or in the dynamism of life, its potentialities in himself or for himself or in or for the race of which he is a member; his business is to make the most of such actualities as exist and to seize on or to advance towards the highest possibilities that can be developed here or are in the making. Only mankind as a whole can do this with entire effect, by the mass of individual and collective action, in the process of time, in the evolution of the race experience: but the individual man can help towards it in his own limits, can do all these things for himself to a certain extent in the brief space of life allotted to him; but, especially, his thought and action can be a contribution towards the present intellectual, moral and vital welfare and the future progress of the race. He is capable of a certain nobility of being; an acceptance of his inevitable and early individual annihilation does not preclude him from making a high use of the will and thought which have been developed in him or from directing them to great ends which shall or may be worked out by humanity. Even the temporary character of the collective being of humanity does not so very much matter, - except in the most materialist view of existence; for so long as the universal Becoming takes the form of human body and mind, the thought, the will it has developed in its human creature will work itself out and to follow that intelligently is the natural law and best rule of human life. Humanity and its welfare and progress during its persistence on earth provide the largest field and the natural limits for the terrestrial aim of our being; the superior persistence of the race and the greatness and importance of the collective life should determine the nature and scope of our ideals. But if the progress or welfare of humanity be excluded as not our business or as a delusion, the individual is there; to achieve his greatest possible perfection or make the most of his life in whatever way his nature demands will then be life's significance.
   ~ Sri Aurobindo, The Life Divine, [T1],
450:Thus the eternal paradox and eternal truth of a divine life in an animal body, an immortal aspiration or reality inhabiting a mortal tenement, a single and universal consciousness representing itself in limited minds and divided egos, a transcendent, indefinable, timeless and spaceless Being who alone renders time and space and cosmos possible, and in all these the higher truth realisable by the lower term, justify themselves to the deliberate reason as well as to the persistent instinct or intuition of mankind. Attempts are sometimes made to have done finally with questionings which have so often been declared insoluble by logical thought and to persuade men to limit their mental activities to the practical and immediate problems of their material existence in the universe; but such evasions are never permanent in their effect. Mankind returns from them with a more vehement impulse of inquiry or a more violent hunger for an immediate solution. By that hunger mysticism profits and new religions arise to replace the old that have been destroyed or stripped of significance by a scepticism which itself could not satisfy because, although its business was inquiry, it was unwilling sufficiently to inquire. The attempt to deny or stifle a truth because it is yet obscure in its outward workings and too often represented by obscurantist superstition or a crude faith, is itself a kind of obscurantism. The will to escape from a cosmic necessity because it is arduous, difficult to justify by immediate tangible results, slow in regulating its operations, must turn out eventually to have been no acceptance of the truth of Nature but a revolt against the secret, mightier will of the great Mother. It is better and more rational to accept what she will not allow us as a race to reject and lift it from the sphere of blind instinct, obscure intuition and random aspiration into the light of reason and an instructed and consciously self-guiding will. And if there is any higher light of illumined intuition or self-revealing truth which is now in man either obstructed and inoperative or works with intermittent glancings as if from behind a veil or with occasional displays as of the northern lights in our material skies, then there also we need not fear to aspire. For it is likely that such is the next higher state of consciousness of which Mind is only a form and veil, and through the splendours of that light may lie the path of our progressive self-enlargement into whatever highest state is humanity's ultimate resting-place. ~ Sri Aurobindo, The Life Divine, The Human Aspiration,
451:Integral knowledge will then mean the cancelling of the sevenfold Ignorance by the discovery of what it misses and ignores, a sevenfold self-revelation within our consciousness:- it will mean the knowledge of the Absolute as the origin of all things; the knowledge of the Self, the Spirit, the Being and of the cosmos as the Self's becoming, the becoming of the Being, a manifestation of the Spirit; the knowledge of the world as one with us in the consciousness of our true self, thus cancelling our division from it by the separative idea and life of ego; the knowledge of our psychic entity and its immortal persistence in Time beyond death and earth-existence; the knowledge of our greater and inner existence behind the surface; the knowledge of our mind, life and body in its true relation to the self within and the superconscient spiritual and supramental being above them; the knowledge, finally, of the true harmony and true use of our thought, will and action and a change of all our nature into a conscious expression of the truth of the Spirit, the Self, the Divinity, the integral spiritual Reality. But this is not an intellectual knowledge which can be learned and completed in our present mould of consciousness; it must be an experience, a becoming, a change of consciousness, a change of being. This brings in the evolutionary character of the Becoming and the fact that our mental ignorance is only a stage in our evolution. The integral knowledge, then, can only come by an evolution of our being and our nature, and that would seem to signify a slow process in Time such as has accompanied the other evolutionary transformations. But as against that inference there is the fact that the evolution has now become conscious and its method and steps need not be altogether of the same character as when it was subconscious in its process. The integral knowledge, since it must result from a change of consciousness, can be gained by a process in which our will and endeavour have a part, in which they can discover and apply their own steps and method: its growth in us can proceed by a conscious self-transformation. It is necessary then to see what is likely to be the principle of this new process of evolution and what are the movements of the integral knowledge that must necessarily emerge in it,-or, in other words, what is the nature of the consciousness that must be the base of the life divine and how that life may be expected to be formed or to form itself, to materialise or, as one might say, to realise.
   ~ Sri Aurobindo, The Life Divine, Reality and the Integral Knowledge, 681,
452:If we look at this picture of the Self-Existence and its works as a unitary unlimited whole of vision, it stands together and imposes itself by its convincing totality: but to the analysis of the logical intellect it offers an abundance of difficulties, such as all attempts to erect a logical system out of a perception of an illimitable Existence must necessarily create; for any such endeavour must either effect consistency by an arbitrary sectioning of the complex truth of things or else by its comprehensiveness become logically untenable. For we see that the Indeterminable determines itself as infinite and finite, the Immutable admits a constant mutability and endless differences, the One becomes an innumerable multitude, the Impersonal creates or supports personality, is itself a Person; the Self has a nature and is yet other than its nature; Being turns into becoming and yet it is always itself and other than its becomings; the Universal individualises itself and the Individual universalises himself; Brahman is at once void of qualities and capable of infinite qualities, the Lord and Doer of works, yet a non-doer and a silent witness of the workings of Nature. If we look carefully at these workings of Nature, once we put aside the veil of familiarity and our unthinking acquiescence in the process of things as natural because so they always happen, we discover that all she does in whole or in parts is a miracle, an act of some incomprehensible magic. The being of the Self-existence and the world that has appeared in it are, each of them and both together, a suprarational mystery. There seems to us to be a reason in things because the processes of the physical finite are consistent to our view and their law determinable, but this reason in things, when closely examined, seems to stumble at every moment against the irrational or infrarational and the suprarational: the consistency, the determinability of process seems to lessen rather than increase as we pass from matter to life and from life to mentality; if the finite consents to some extent to look as if it were rational, the infinitesimal refuses to be bound by the same laws and the infinite is unseizable. As for the action of the universe and its significance, it escapes us altogether; if Self, God or Spirit there be, his dealings with the world and us are incomprehensible, offer no clue that we can follow. God and Nature and even ourselves move in a mysterious way which is only partially and at points intelligible, but as a whole escapes our comprehension. All the works of Maya look like the production of a suprarational magical Power which arranges things according to its wisdom or its phantasy, but a wisdom which is not ours and a phantasy which baffles our imagination. ~ Sri Aurobindo, The Life Divine, 2.02,
453:The Absolute is in itself indefinable by reason, ineffable to the speech; it has to be approached through experience. It can be approached through an absolute negation of existence, as if it were itself a supreme Non-Existence, a mysterious infinite Nihil. It can be approached through an absolute affirmation of all the fundamentals of our own existence, through an absolute of Light and Knowledge, through an absolute of Love or Beauty, through an absolute of Force, through an absolute of peace or silence. It can be approached through an inexpressible absolute of being or of consciousness, or of power of being, or of delight of being, or through a supreme experience in which these things become inexpressibly one; for we can enter into such an ineffable state and, plunged into it as if into a luminous abyss of existence, we can reach a superconscience which may be described as the gate of the Absolute. It is supposed that it is only through a negation of individual and cosmos that we can enter into the Absolute. But in fact the individual need only deny his own small separate ego-existence; he can approach the Absolute through a sublimation of his spiritual individuality taking up the cosmos into himself and transcending it; or he may negate himself altogether, but even so it is still the individual who by self-exceeding enters into the Absolute. He may enter also by a sublimation of his being into a supreme existence or super-existence, by a sublimation of his consciousness into a supreme consciousness or superconscience, by a sublimation of his and all delight of being into a super-delight or supreme ecstasy. He can make the approach through an ascension in which he enters into cosmic consciousness, assumes it into himself and raises himself and it into a state of being in which oneness and multiplicity are in perfect harmony and unison in a supreme status of manifestation where all are in each and each in all and all in the one without any determining individuation - for the dynamic identity and mutuality have become complete; on the path of affirmation it is this status of the manifestation that is nearest to the Absolute. This paradox of an Absolute which can be realised through an absolute negation and through an absolute affirmation, in many ways, can only be accounted for to the reason if it is a supreme Existence which is so far above our notion and experience of existence that it can correspond to our negation of it, to our notion and experience of nonexistence; but also, since all that exists is That, whatever its degree of manifestation, it is itself the supreme of all things and can be approached through supreme affirmations as through supreme negations. The Absolute is the ineffable x overtopping and underlying and immanent and essential in all that we can call existence or non-existence. ~ Sri Aurobindo, The Life Divine, 2.06 - Reality and the Cosmic Illusion,
454: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],
455:In our world error is continually the handmaid and pathfinder of Truth; for error is really a half-truth that stumbles because of its limitations; often it is Truth that wears a disguise in order to arrive unobserved near to its goal. Well, if it could always be, as it has been in the great period we are leaving, the faithful handmaid, severe, conscientious, clean-handed, luminous within its limits, a half-truth and not a reckless and presumptuous aberration.
   A certain kind of Agnosticism is the final truth of all knowledge. For when we come to the end of whatever path, the universe appears as only a symbol or an appearance of an unknowable Reality which translates itself here into different systems of values, physical values, vital and sensational values, intellectual, ideal and spiritual values. The more That becomes real to us, the more it is seen to be always beyond defining thought and beyond formulating expression. "Mind attains not there, nor speech."3 And yet as it is possible to exaggerate, with the Illusionists, the unreality of the appearance, so it is possible to exaggerate the unknowableness of the Unknowable. When we speak of It as unknowable, we mean, really, that It escapes the grasp of our thought and speech, instruments which proceed always by the sense of difference and express by the way of definition; but if not knowable by thought, It is attainable by a supreme effort of consciousness. There is even a kind of Knowledge which is one with Identity and by which, in a sense, It can be known. Certainly, that Knowledge cannot be reproduced successfully in the terms of thought and speech, but when we have attained to it, the result is a revaluation of That in the symbols of our cosmic consciousness, not only in one but in all the ranges of symbols, which results in a revolution of our internal being and, through the internal, of our external life. Moreover, there is also a kind of Knowledge through which That does reveal itself by all these names and forms of phenomenal existence which to the ordinary intelligence only conceal It. It is this higher but not highest process of Knowledge to which we can attain by passing the limits of the materialistic formula and scrutinising Life, Mind and Supermind in the phenomena that are characteristic of them and not merely in those subordinate movements by which they link themselves to Matter.
   The Unknown is not the Unknowable; it need not remain the unknown for us, unless we choose ignorance or persist in our first limitations. For to all things that are not unknowable, all things in the universe, there correspond in that universe faculties which can take cognisance of them, and in man, the microcosm, these faculties are always existent and at a certain stage capable of development. We may choose not to develop them; where they are partially developed, we may discourage and impose on them a kind of atrophy. But, fundamentally, all possible knowledge is knowledge within the power of humanity. And since in man there is the inalienable impulse of Nature towards self-realisation, no struggle of the intellect to limit the action of our capacities within a determined area can for ever prevail. When we have proved Matter and realised its secret capacities, the very knowledge which has found its convenience in that temporary limitation, must cry to us, like the Vedic Restrainers, 'Forth now and push forward also in other fields.'
   ~ Sri Aurobindo, The Life Divine,
456:This greater Force is that of the Illumined Mind, a Mind no longer of higher Thought, but of spiritual light. Here the clarity of the spiritual intelligence, its tranquil daylight, gives place or subordinates itself to an intense lustre, a splendour and illumination of the spirit: a play of lightnings of spiritual truth and power breaks from above into the consciousness and adds to the calm and wide enlightenment and the vast descent of peace which characterise or accompany the action of the larger conceptual-spiritual principle, a fiery ardour of realisation and a rapturous ecstasy of knowledge. A downpour of inwardly visible Light very usually envelops this action; for it must be noted that, contrary to our ordinary conceptions, light is not primarily a material creation and the sense or vision of light accompanying the inner illumination is not merely a subjective visual image or a symbolic phenomenon: light is primarily a spiritual manifestation of the Divine Reality illuminative and creative; material light is a subsequent representation or conversion of it into Matter for the purposes of the material Energy. There is also in this descent the arrival of a greater dynamic, a golden drive, a luminous enthousiasmos of inner force and power which replaces the comparatively slow and deliberate process of the Higher Mind by a swift, sometimes a vehement, almost a violent impetus of rapid transformation.
   But these two stages of the ascent enjoy their authority and can get their own united completeness only by a reference to a third level; for it is from the higher summits where dwells the intuitional being that they derive the knowledge which they turn into thought or sight and bring down to us for the mind's transmutation. Intuition is a power of consciousness nearer and more intimate to the original knowledge by identity; for it is always something that leaps out direct from a concealed identity. It is when the consciousness of the subject meets with the consciousness in the object, penetrates it and sees, feels or vibrates with the truth of what it contacts, that the intuition leaps out like a spark or lightning-flash from the shock of the meeting; or when the consciousness, even without any such meeting, looks into itself and feels directly and intimately the truth or the truths that are there or so contacts the hidden forces behind appearances, then also there is the outbreak of an intuitive light; or, again, when the consciousness meets the Supreme Reality or the spiritual reality of things and beings and has a contactual union with it, then the spark, the flash or the blaze of intimate truth-perception is lit in its depths. This close perception is more than sight, more than conception: it is the result of a penetrating and revealing touch which carries in it sight and conception as part of itself or as its natural consequence. A concealed or slumbering identity, not yet recovering itself, still remembers or conveys by the intuition its own contents and the intimacy of its self-feeling and self-vision of things, its light of truth, its overwhelming and automatic certitude. ... Intuition is always an edge or ray or outleap of a superior light; it is in us a projecting blade, edge or point of a far-off supermind light entering into and modified by some intermediate truth-mind substance above us and, so modified, again entering into and very much blinded by our ordinary or ignorant mind substance; but on that higher level to which it is native its light is unmixed and therefore entirely and purely veridical, and its rays are not separated but connected or massed together in a play of waves of what might almost be called in the Sanskrit poetic figure a sea or mass of stable lightnings.
   ~ Sri Aurobindo, The Life Divine,
457:[the sevenfold ignorance and the integral knowledge:]

   We are ignorant of the Absolute which is the source of all being and becoming; we take partial facts of being, temporal relations of the becoming for the whole truth of existence,-that is the first, the original ignorance. We are ignorant of the spaceless, timeless, immobile and immutable Self; we take the constant mobility and mutation of the cosmic becoming in Time and Space for the whole truth of existence, -that is the second, the cosmic ignorance. We are ignorant of our universal self, the cosmic existence, the cosmic consciousness, our infinite unity with all being and becoming; we take our limited egoistic mentality, vitality, corporeality for our true self and regard everything other than that as not-self,-that is the third, the egoistic ignorance. We are ignorant of our eternal becoming in Time; we take this little life in a small span of Time, in a petty field of Space, for our beginning, our middle and our end,-that is the fourth, the temporal ignorance. Even within this brief temporal becoming we are ignorant of our large and complex being, of that in us which is superconscient, subconscient, intraconscient, circumconscient to our surface becoming; we take that surface becoming with its small selection of overtly mentalised experiences for our whole existence,-that is the fifth, the psychological ignorance. We are ignorant of the true constitution of our becoming; we take the mind or life or body or any two of these or all three for our true principle or the whole account of what we are, losing sight of that which constitutes them and determines by its occult presence and is meant to determine sovereignly by its emergence their operations,-that is the sixth, the constitutional ignorance. As a result of all these ignorances, we miss the true knowledge, government and enjoyment of our life in the world; we are ignorant in our thought, will, sensations, actions, return wrong or imperfect responses at every point to the questionings of the world, wander in a maze of errors and desires, strivings and failures, pain and pleasure, sin and stumbling, follow a crooked road, grope blindly for a changing goal,-that is the seventh, the practical ignorance.

   Our conception of the Ignorance will necessarily determine our conception of the Knowledge and determine, therefore, since our life is the Ignorance at once denying and seeking after the Knowledge, the goal of human effort and the aim of the cosmic endeavour. Integral knowledge will then mean the cancelling of the sevenfold Ignorance by the discovery of what it misses and ignores, a sevenfold self-revelation within our consciousness:- it will mean [1] the knowledge of the Absolute as the origin of all things; [2] the knowledge of the Self, the Spirit, the Being and of the cosmos as the Self's becoming, the becoming of the Being, a manifestation of the Spirit; [3] the knowledge of the world as one with us in the consciousness of our true self, thus cancelling our division from it by the separative idea and life of ego; [4] the knowledge of our psychic entity and its immortal persistence in Time beyond death and earth-existence; [5] the knowledge of our greater and inner existence behind the surface; [6] the knowledge of our mind, life and body in its true relation to the self within and the superconscient spiritual and supramental being above them; [7] the knowledge, finally, of the true harmony and true use of our thought, will and action and a change of all our nature into a conscious expression of the truth of the Spirit, the Self, the Divinity, the integral spiritual Reality.

   But this is not an intellectual knowledge which can be learned and completed in our present mould of consciousness; it must be an experience, a becoming, a change of consciousness, a change of being. This brings in the evolutionary character of the Becoming and the fact that our mental ignorance is only a stage in our evolution. The integral knowledge, then, can only come by an evolution of our being and our nature, and that would seem to signify a slow process in Time such as has accompanied the other evolutionary transformations. But as against that inference there is the fact that the evolution has now become conscious and its method and steps need not be altogether of the same character as when it was subconscious in its process. The integral knowledge, since it must result from a change of consciousness, can be gained by a process in which our will and endeavour have a part, in which they can discover and apply their own steps and method: its growth in us can proceed by a conscious self-transformation. It is necessary then to see what is likely to be the principle of this new process of evolution and what are the movements of the integral knowledge that must necessarily emerge in it,-or, in other words, what is the nature of the consciousness that must be the base of the life divine and how that life may be expected to be formed or to form itself, to materialise or, as one might say, to realise.
   ~ Sri Aurobindo, The Life Divine, pg 680-683 [T1],
458:The Supermind [Supramental consciousness] is in its very essence a truth-consciousness, a consciousness always free from the Ignorance which is the foundation of our present natural or evolutionary existence and from which nature in us is trying to arrive at self-knowledge and world-knowledge and a right consciousness and the right use of our existence in the universe. The Supermind, because it is a truth-consciousness, has this knowledge inherent in it and this power of true existence; its course is straight and can go direct to its aim, its field is wide and can even be made illimitable. This is because its very nature is knowledge: it has not to acquire knowledge but possesses it in its own right; its steps are not from nescience or ignorance into some imperfect light, but from truth to greater truth, from right perception to deeper perception, from intuition to intuition, from illumination to utter and boundless luminousness, from growing widenesses to the utter vasts and to very infinitude. On its summits it possesses the divine omniscience and omnipotence, but even in an evolutionary movement of its own graded self-manifestation by which it would eventually reveal its own highest heights, it must be in its very nature essentially free from ignorance and error: it starts from truth and light and moves always in truth and light. As its knowledge is always true, so too its will is always true; it does not fumble in its handling of things or stumble in its paces. In the Supermind feeling and emotion do not depart from their truth, make no slips or mistakes, do not swerve from the right and the real, cannot misuse beauty and delight or twist away from a divine rectitude. In the Supermind sense cannot mislead or deviate into the grossnesses which are here its natural imperfections and the cause of reproach, distrust and misuse by our ignorance. Even an incomplete statement made by the Supermind is a truth leading to a further truth, its incomplete action a step towards completeness. All the life and action and leading of the Supermind is guarded in its very nature from the falsehoods and uncertainties that are our lot; it moves in safety towards its perfection. Once the truth-consciousness was established here on its own sure foundation, the evolution of divine life would be a progress in felicity, a march through light to Ananda. Supermind is an eternal reality of the divine Being and the divine Nature. In its own plane it already and always exists and possesses its own essential law of being; it has not to be created or to emerge or evolve into existence out of involution in Matter or out of non-existence, as it might seem to the view of mind which itself seems to its own view to have so emerged from life and Matter or to have evolved out of an involution in life and Matter. The nature of Supermind is always the same, a being of knowledge, proceeding from truth to truth, creating or rather manifesting what has to be manifested by the power of a pre-existent knowledge, not by hazard but by a self-existent destiny in the being itself, a necessity of the thing in itself and therefore inevitable. Its -manifestation of the divine life will also be inevitable; its own life on its own plane is divine and, if Supermind descends upon the earth, it will bring necessarily the divine life with it and establish it here. Supermind is the grade of existence beyond mind, life and Matter and, as mind, life and Matter have manifested on the earth, so too must Supermind in the inevitable course of things manifest in this world of Matter. In fact, a supermind is already here but it is involved, concealed behind this manifest mind, life and Matter and not yet acting overtly or in its own power: if it acts, it is through these inferior powers and modified by their characters and so not yet recognisable. It is only by the approach and arrival of the descending Supermind that it can be liberated upon earth and reveal itself in the action of our material, vital and mental parts so that these lower powers can become portions of a total divinised activity of our whole being: it is that that will bring to us a completely realised divinity or the divine life. It is indeed so that life and mind involved in Matter have realised themselves here; for only what is involved can evolve, otherwise there could be no emergence. The manifestation of a supramental truth-consciousness is therefore the capital reality that will make the divine life possible. It is when all the movements of thought, impulse and action are governed and directed by a self-existent and luminously automatic truth-consciousness and our whole nature comes to be constituted by it and made of its stuff that the life divine will be complete and absolute. Even as it is, in reality though not in the appearance of things, it is a secret self-existent knowledge and truth that is working to manifest itself in the creation here. The Divine is already there immanent within us, ourselves are that in our inmost reality and it is this reality that we have to manifest; it is that which constitutes the urge towards the divine living and makes necessary the creation of the life divine even in this material existence. A manifestation of the Supermind and its truth-consciousness is then inevitable; it must happen in this world sooner or lateR But it has two aspects, a descent from above, an ascent from below, a self-revelation of the Spirit, an evolution in Nature. The ascent is necessarily an effort, a working of Nature, an urge or nisus on her side to raise her lower parts by an evolutionary or revolutionary change, conversion or transformation into the divine reality and it may happen by a process and progress or by a rapid miracle. The descent or self-revelation of the Spirit is an act of the supreme Reality from above which makes the realisation possible and it can appear either as the divine aid which brings about the fulfilment of the progress and process or as the sanction of the miracle. Evolution, as we see it in this world, is a slow and difficult process and, indeed, needs usually ages to reach abiding results; but this is because it is in its nature an emergence from inconscient beginnings, a start from nescience and a working in the ignorance of natural beings by what seems to be an unconscious force. There can be, on the contrary, an evolution in the light and no longer in the darkness, in which the evolving being is a conscious participant and cooperator, and this is precisely what must take place here. Even in the effort and progress from the Ignorance to Knowledge this must be in part if not wholly the endeavour to be made on the heights of the nature, and it must be wholly that in the final movement towards the spiritual change, realisation, transformation. It must be still more so when there is a transition across the dividing line between the Ignorance and the Knowledge and the evolution is from knowledge to greater knowledge, from consciousness to greater consciousness, from being to greater being. There is then no longer any necessity for the slow pace of the ordinary evolution; there can be rapid conversion, quick transformation after transformation, what would seem to our normal present mind a succession of miracles. An evolution on the supramental levels could well be of that nature; it could be equally, if the being so chose, a more leisurely passage of one supramental state or condition of things to something beyond but still supramental, from level to divine level, a building up of divine gradations, a free growth to the supreme Supermind or beyond it to yet undreamed levels of being, consciousness and Ananda.
   ~ Sri Aurobindo, Essays In Philosophy And Yoga, 558,

*** WISDOM TROVE ***

1:War forgets peace. Peace forgives war. War is the death of the life human. Peace is the birth of the Life Divine. Our vital passions want war. Our psychic emotions desire peace. ~ sri-chinmoy, @wisdomtrove

*** NEWFULLDB 2.4M ***

1:All renews itself, nothing perishes. ~ Sri Aurobindo, The Life Divine, Life,
2:A powerless spirit is no spirit ~ Sri Aurobindo, The Life Divine, The Divine Life,
3:Death has no reality except as a process of life. ~ Sri Aurobindo, The Life Divine, Life,
4:The world being what it is, it could not be otherwise.
   ~ Sri Aurobindo, The Life Divine,
5:Truth of oneness creates its own order. ~ Sri Aurobindo, The Life Divine, The Divine Life,
6:Force is a self-expression of Existence. ~ Sri Aurobindo, The Life Divine, The Divine Maya,
7:Knowledge is power and mastery. ~ Sri Aurobindo, The Life Divine, The Ego and the Dualities,
8:Harmony is the natural rule of the spirit. ~ Sri Aurobindo, The Life Divine, The Divine Life,
9:Mind is a passage, not a culmination. ~ Sri Aurobindo, The Life Divine, The Supermind as Creator,
10:The spiritual fullness of the being is eternity. ~ Sri Aurobindo, The Life Divine, The Divine Life,
11:What devours must also be devoured. ~ Sri Aurobindo, The Life Divine, Death, Desire and Incapacity,
12:Material Nature is not ethical. ~ Sri Aurobindo, The Life Divine, Delight of Existence, The Problem,
13:One who loves God finds the object of his love everywhere.
   ~ Sri Aurobindo, The Life Divine, [T4],
14:Quality and quantity differ, the self is equal. ~ Sri Aurobindo, The Life Divine, The Pure Existent,
15:' . . . the supreme Mage, the divine Magician, . . .' [the Lord]
   ~ Sri Aurobindo, The Life Divine,
16:All absoluteness is pure delight. ~ Sri Aurobindo, The Life Divine, Delight of Existence, The Problem,
17:The Supermind alone commands unity in diversity. ~ Sri Aurobindo, The Life Divine, The Problem of Life,
18:The occult is a part of existence. ~ Sri Aurobindo, The Life Divine, Reality and the Integral Knowledge,
19:All existence here is a universal Life that takes form of Matter. ~ Sri Aurobindo, The Life Divine, Life,
20:All self-fulfilment is satisfaction of being. ~ Sri Aurobindo, The Life Divine, The Supermind as Creator,
21:We can construct nothing which goes beyond our nature. ~ Sri Aurobindo, The Life Divine, The Divine Life,
22:All evil is in travail of the eternal good. ~ Sri Aurobindo, The Life Divine, The Divine and the Undivine,
23:The spiritual man is one who has discovered his soul. ~ Sri Aurobindo, The Life Divine, The Gnostic Being,
24:Time is a manifestation of the Eternal. ~ Sri Aurobindo, The Life Divine, Reality and the Cosmic Illusion,
25:Accord and concord are the true normality of the spirit. ~ Sri Aurobindo, The Life Divine, The Divine Life,
26:It reveals itself rather than is learned. ~ Sri Aurobindo, The Life Divine, The Eternal and the Individual,
27:Unity is as strong a principle in Nature as division. ~ Sri Aurobindo, The Life Divine, The Ascent of Life,
28:Ignorance is a self-oblivion of Being. ~ Sri Aurobindo, The Life Divine, Reality and the Integral Knowledge,
29:The Divinity in man dwells veiled in his spiritual centre. ~ Sri Aurobindo, The Life Divine, The Divine Life,
30:The law of the supermind is unity fulfilled in diversity. ~ Sri Aurobindo, The Life Divine, The Gnostic Being,
31:All this is the Brahman; this Self is the Brahman and the Self is fourfold.
   ~ Sri Aurobindo, The Life Divine,
32:The Unknown is not the Unknowable. ~ Sri Aurobindo, The Life Divine, The Two Negations, The Materialist Denial,
33:It is the soul in us which turns always towards Truth, Good and Beauty.
   ~ Sri Aurobindo, The Life Divine, [T5],
34:Mind is only a preparatory form of our consciousness. ~ Sri Aurobindo, The Life Divine, The Supermind as Creator,
35:Supermind is the vast self-extension of the Brahman that contains and develops.
   ~ Sri Aurobindo, The Life Divine,
36:The Word expresses that which is self-hidden in the Silence. ~ Sri Aurobindo, The Life Divine, Reality Omnipresent,
37:Without being possessed one does not possess oneself utterly. ~ Sri Aurobindo, The Life Divine, The Ascent of Life,
38:If all forms, quantities, qualities were to disappear, this would remain. ~ Sri Aurobindo, The Life Divine, 1.09-08,
39:The law of the body arises from the subconscient or inconscient. ~ Sri Aurobindo, The Life Divine, The Gnostic Being,
40:The principle of division is not proper to Matter, but to Mind. ~ Sri Aurobindo, The Life Divine, The Knot of Matter,
41:All problems of existence are essentially problems of harmony. ~ Sri Aurobindo, The Life Divine, The Human Aspiration,
42:All spiritual life is in its principle a growth into divine living. ~ Sri Aurobindo, The Life Divine, The Divine Life,
43:Evolution is an inverse action of the involution. ~ Sri Aurobindo, The Life Divine, The Evolution of the Spiritual Man,
44:All pain and suffering are a sign of imperfection, of incompleteness. ~ Sri Aurobindo, The Life Divine, The Divine Life,
45:It is always the business of man the thinker to know. ~ Sri Aurobindo, The Life Divine, The Knowledge and the Ignorance,
46:Power can abase as well as elevate; nothing is more liable to misuse. ~ Sri Aurobindo, The Life Divine, The Divine Life,
47:It becomes itself in the world by knowing itself; it knows itself by becoming itself.
   ~ Sri Aurobindo, The Life Divine,
48:The lower is for us the first condition of the higher. ~ Sri Aurobindo, The Life Divine, The Knowledge and the Ignorance,
49:All spiritual experience is experience of the Infinite. ~ Sri Aurobindo, The Life Divine, Reality and the Cosmic Illusion,
50:No Law is absolute, because only the infinite is absolute. ~ Sri Aurobindo, The Life Divine, The Sevenfold Chord of Being,
51:Oneness and multiplicity are poles of the same Reality. ~ Sri Aurobindo, The Life Divine, The Knowledge and the Ignorance,
52:Problems are the creations of mental ignorance seeking for knowledge. ~ Sri Aurobindo, The Life Divine, The Gnostic Being,
53:The universe is a self-creative process of a supreme Reality. ~ Sri Aurobindo, The Life Divine, The Philosophy of Rebirth,
54:All finites are in their spiritual essence the Infinite. ~ Sri Aurobindo, The Life Divine, Reality and the Cosmic Illusion,
55:Nothing can evolve out of Matter which is not therein already contained. ~ Sri Aurobindo, The Life Divine, Conscious Force,
56:Nothing can exist which is not substance and power of Brahman. ~ Sri Aurobindo, The Life Divine, The Philosophy of Rebirth,
57:The beginning of Ignorance is a limitation of Knowledge. ~ Sri Aurobindo, The Life Divine, The Knowledge and the Ignorance,
58:All end and beginning presuppose something beyond the end or beginning. ~ Sri Aurobindo, The Life Divine, The Pure Existent,
59:An integral knowledge presupposes an integral Reality. ~ Sri Aurobindo, The Life Divine, Reality and the Integral Knowledge,
60:The animal prepares human intelligence. ~ Sri Aurobindo, The Life Divine, The Evolutionary Process - Ascent and Integration,
61:A diversity in oneness is the law of the manifestation. ~ Sri Aurobindo, The Life Divine, The Evolution of the Spiritual Man,
62:Life is an infinite Force working in the terms of the finite. ~ Sri Aurobindo, The Life Divine, Death, Desire and Incapacity,
63:Mind-Energy, Life-Energy, material Energy are different dynamisms of one World-Force. ~ Sri Aurobindo, The Life Divine, Life,
64:All ignorance is a penumbra which environs an orb of knowledge. ~ Sri Aurobindo, The Life Divine, The Divine and the Undivine,
65:The self of things is an infinite indivisible existence. ~ Sri Aurobindo, The Life Divine, Delight of Existence, The Solution,
66:An entry into the gnostic consciousness would be an entry into the Infinite. ~ Sri Aurobindo, The Life Divine, The Divine Life,
67:An integral knowledge is the aim of the conscious evolution. ~ Sri Aurobindo, The Life Divine, Memory, Ego and Self-Experience,
68:It is only through consciousness that we can approach Being. ~ Sri Aurobindo, The Life Divine, The Knowledge and the Ignorance,
69:One cannot cease to be individually except by being infinitely. ~ Sri Aurobindo, The Life Divine, Death, Desire and Incapacity,
70:The earliest formula of Wisdom promises to be its last, -- God, Light, Freedom, Immortality
   ~ Sri Aurobindo, The Life Divine,
71:The truth of ourselves lies within and not on the surface. ~ Sri Aurobindo, The Life Divine, Delight of Existence, The Solution,
72:Division of consciousness is the basis of the Ignorance. ~ Sri Aurobindo, The Life Divine, Supermind, Mind and the Overmind Maya,
73:Man’s consciousness can be nothing else than a form of Nature’s consciousness. ~ Sri Aurobindo, The Life Divine, Conscious Force,
74:A perfected community also can exist only by the perfection of its individuals. ~ Sri Aurobindo, The Life Divine, The Divine Life,
75:In all action there is an imperative of existence that seeks to be fulfilled. ~ Sri Aurobindo, The Life Divine, The Gnostic Being,
76:It is a truth of the Infinite, one in an infinite diversity. ~ Sri Aurobindo, The Life Divine, The Evolution of the Spiritual Man,
77:The supreme Self is one, but the souls of the Self are many. ~ Sri Aurobindo, The Life Divine, The Evolution of the Spiritual Man,
78:this ego-centrism is our rock of safety against the cosmic and the infinite, our defense.
   ~ Sri Aurobindo, The Life Divine, 241,
79:Truth and error live always together in the human evolution. ~ Sri Aurobindo, The Life Divine, The Evolution of the Spiritual Man,
80:Errors are permitted to the mind because they open doors upon truth. ~ Sri Aurobindo, The Life Divine, The Origin of the Ignorance,
81:God having entirely become Nature, Nature seeks to become progressively God. ~ Sri Aurobindo, The Life Divine, Man in the Universe,
82:The essence of consciousness is the power to be aware of itself and its objects. ~ Sri Aurobindo, The Life Divine, The Divine Life,
83:The malady of the world is that the individual cannot find his real soul. ~ Sri Aurobindo, The Life Divine, The Double Soul in Man,
84:Brahman is in this world to represent Itself in the values of Life. ~ Sri Aurobindo, The Life Divine, The Destiny of the Individual,
85:It is the Absolute who is all these relativities. ~ Sri Aurobindo, The Life Divine, The Progress to Knowledge - God, Man and Nature,
86:Mind cannot possess the infinite, it can only suffer it or be possessed by it. ~ Sri Aurobindo, The Life Divine, Mind and Supermind,
87:Moral evil is in reality a form of mental disease or ignorance. ~ Sri Aurobindo, The Life Divine, Delight of Existence, The Problem,
88:The infinity of the One pours itself out and possesses itself. ~ Sri Aurobindo, The Life Divine, Reality and the Integral Knowledge,
89:It is the Self who has become all these becomings. ~ Sri Aurobindo, The Life Divine, The Progress to Knowledge - God, Man and Nature,
90:Memory is only a process of consciousness, a utility. ~ Sri Aurobindo, The Life Divine, Memory, Self-Consciousness and the Ignorance,
91:A pure intuition is a rare occurrence in our mental activity. ~ Sri Aurobindo, The Life Divine, Supermind, Mind and the Overmind Maya,
92:There is no body without soul, no body that is not itself a form of soul. ~ Sri Aurobindo, The Life Divine, The Philosophy of Rebirth,
93:Error is continually the handmaid and pathfinder of Truth. ~ Sri Aurobindo, The Life Divine, The Two Negations, The Materialist Denial,
94:In its essentiality all is divine even if the form baffles or repels us. ~ Sri Aurobindo, The Life Divine, The Divine and the Undivine,
95:Each form and way of being has its own appropriate way of the delight of being. ~ Sri Aurobindo, The Life Divine, Man and the Evolution,
96:Pain affects us more intensely because it is abnormal to our being. ~ Sri Aurobindo, The Life Divine, Delight of Existence, The Problem,
97:Self-blame and self-condemnation, are the beginning of true ethics. ~ Sri Aurobindo, The Life Divine, Delight of Existence, The Problem,
98:The finite is a circumstance and not a contradiction of the infinite. ~ Sri Aurobindo, The Life Divine, Reality and the Cosmic Illusion,
99:Both the Being and the Becoming are truths of one absolute Reality. ~ Sri Aurobindo, The Life Divine, Reality and the Integral Knowledge,
100:The human mind’s picture of heaven is the incessant repetition of an eternal monotone. ~ Sri Aurobindo, The Life Divine, The Divine Life,
101:All is one Being, one Consciousness, one even in infinite multiplicity. ~ Sri Aurobindo, The Life Divine, Reality and the Cosmic Illusion,
102:Evil deforms and disguises good. ~ Sri Aurobindo, The Life Divine, The Integral Knowledge and the Aim of Life; Four Theories of Existence,
103:Mind as we know it is a power of the Ignorance seeking for Truth. ~ Sri Aurobindo, The Life Divine, Supermind, Mind and the Overmind Maya,
104:That which we call ourselves is only a trembling ray on the surface. ~ Sri Aurobindo, The Life Divine, Delight of Existence, The Solution,
105:The Absolute is beyond stability and movement as it is beyond unity and multiplicity. ~ Sri Aurobindo, The Life Divine, The Pure Existent,
106:The world has three layers, infra-ethical, ethical and supra-ethical. ~ Sri Aurobindo, The Life Divine, Delight of Existence, The Problem,
107:To know we have to go within ourselves and see with an inner knowledge. ~ Sri Aurobindo, The Life Divine, Memory, Ego and Self-Experience,
108:If it be true that the Self alone exists, it must be also true that all is the Self. ~ Sri Aurobindo, The Life Divine, Reality Omnipresent,
109:It is the resurgence of the barbarian in ourselves, in civilised man, that is the peril. ~ Sri Aurobindo, The Life Divine, The Divine Life,
110:Law and Process are one side of our existence. ~ Sri Aurobindo, The Life Divine, Rebirth and Other Worlds; Karma, the Soul and Immortality,
111:No action, however vast, exhausts the original power from which it proceeds. ~ Sri Aurobindo, The Life Divine, The Origin of the Ignorance,
112:Our ego is only a face of the universal being and has no separate existence. ~ Sri Aurobindo, The Life Divine, The Divine and the Undivine,
113:No man is simply good or simply bad; every man is a mixture of contraries. ~ Sri Aurobindo, The Life Divine, The Eternal and the Individual,
114:That is always the end at which we arrive and we can only escape it by refusing to complete the journey.
   ~ Sri Aurobindo, The Life Divine,
115:Spiritual truth is a truth of the spirit, not a truth of the intellect. ~ Sri Aurobindo, The Life Divine, The Evolution of the Spiritual Man,
116:The individual is a self-expression of the universal and the transcendent. ~ Sri Aurobindo, The Life Divine, Reality and the Cosmic Illusion,
117:All possible knowledge is knowledge within the power of humanity. ~ Sri Aurobindo, The Life Divine, The Two Negations, The Materialist Denial,
118:All things are there as the spirit’s powers and means and forms of manifestation. ~ Sri Aurobindo, The Life Divine, The Philosophy of Rebirth,
119:Ananda is the secret principle of all being and the support of all activity of being. ~ Sri Aurobindo, The Life Divine, Man and the Evolution,
120:... a shadow depends on light for its existence, but light does not depend for its existence on the shadow
   ~ Sri Aurobindo, The Life Divine,
121:Ego-centrism is our rock of safety against the cosmic and the infinite, our defence. ~ Sri Aurobindo, The Life Divine, The Double Soul in Man,
122:A certain kind of Agnosticism is the final truth of all knowledge. ~ Sri Aurobindo, The Life Divine, The Two Negations, The Materialist Denial,
123:Earth-existence cannot be the result of the human mind which is itself the result of earth-existence. ~ Sri Aurobindo, The Life Divine, Matter,
124:Ego is the most formidable of the knots which keep us tied to the Ignorance. ~ Sri Aurobindo, The Life Divine, The Boundaries of the Ignorance,
125:For Life is Force and Force is Power and Power is Will and Will is the working of the Master-consciousness.
   ~ Sri Aurobindo, The Life Divine,
126:Form is delimitation—Name and Shape out of the vast illimitable Truth of infinite existence. ~ Sri Aurobindo, The Life Divine, The Divine Maya,
127:Which of Sri Aurobindo's books should I start with?
The Life Divine.
My blessings.
11 March 1941 ~ The Mother, On Education,
128:Pain and suffering are a perverse and contrary term of the delight of existence. ~ Sri Aurobindo, The Life Divine, The Divine and the Undivine,
129:The objective is created as a ground of manifestation for the subjective. ~ Sri Aurobindo, The Life Divine, Reality and the Integral Knowledge,
130:There is Law, but there is also spiritual freedom. ~ Sri Aurobindo, The Life Divine, Rebirth and Other Worlds; Karma, the Soul and Immortality,
131:A mental control can only be a control, not a cure. ~ Sri Aurobindo, The Life Divine, The Origin and Remedy of Falsehood, Error, Wrong and Evil,
132:Birth is the first spiritual mystery of the physical universe, death is the second. ~ Sri Aurobindo, The Life Divine, The Philosophy of Rebirth,
133:Falsehood deforms and disguises truth. ~ Sri Aurobindo, The Life Divine, The Integral Knowledge and the Aim of Life; Four Theories of Existence,
134:Prakriti is the action of the All-conscient. ~ Sri Aurobindo, The Life Divine, Exclusive Concentration of Consciousness-Force and the Ignorance,
135:Our Spirit, our Self must be greater than its Karma. ~ Sri Aurobindo, The Life Divine, Rebirth and Other Worlds; Karma, the Soul and Immortality,
136:The Divine is ultimately self-revealed in both man and Nature. ~ Sri Aurobindo, The Life Divine, The Progress to Knowledge - God, Man and Nature,
137:The very idea of energy in action carries with it the idea of energy abstaining from action. ~ Sri Aurobindo, The Life Divine, The Pure Existent,
138:In the subconscient knowledge or consciousness is involved in action, for action is the essence of Life. ~ Sri Aurobindo, The Life Divine, 1.08-9,
139:The divine Maya comprehends Vidya as well as Avidya, the Knowledge as well as the Ignorance. ~ Sri Aurobindo, The Life Divine, Mind and Supermind,
140:The evolution of the being of gnosis would be followed by an evolution of the being of bliss. ~ Sri Aurobindo, The Life Divine, The Gnostic Being,
141:God exists in Himself and not by virtue of the cosmos or of man. ~ Sri Aurobindo, The Life Divine, The Progress to Knowledge - God, Man and Nature,
142:Love is in its nature the desire to give oneself to others and to receive others in exchange. ~ Sri Aurobindo, The Life Divine, The Ascent of Life,
143:Mental man has not been Nature’s last effort or highest reach. ~ Sri Aurobindo, The Life Divine, The Evolutionary Process - Ascent and Integration,
144:To know our souls and to be our selves, which must be the foundation of our true way of being. ~ Sri Aurobindo, The Life Divine, The Gnostic Being,
145:Absolute consciousness is in its nature absolute power; the nature of Chit is Shakti. ~ Sri Aurobindo, The Life Divine, The Origin of the Ignorance,
146:Ananda is the very essence of the Brahman, it is the supreme nature of the omnipresent Reality. ~ Sri Aurobindo, The Life Divine, The Gnostic Being,
147:A perfected human world cannot be created by men or composed of men who are themselves imperfect. ~ Sri Aurobindo, The Life Divine, The Divine Life,
148:Every error is significant of the possibility and the effort of a discovery of truth. ~ Sri Aurobindo, The Life Divine, The Divine and the Undivine,
149:It is within us that the Reality must be found and the source and foundation of a perfected life. ~ Sri Aurobindo, The Life Divine, The Divine Life,
150:The element of the vital being is not earth but air; it has more movement, less status. ~ Sri Aurobindo, The Life Divine, The Triple Transformation,
151:The Infinite would not be the Infinite if it could not assume a manifold finiteness; ~ Sri Aurobindo, The Life Divine, The Sevenfold Chord of Being,
152:Spirituality cannot be called upon to deal with life by a non-spiritual method. ~ Sri Aurobindo, The Life Divine, The Evolution of the Spiritual Man,
153:In Supermind knowledge in the Idea is not divorced from will in the Idea, but one with it. ~ Sri Aurobindo, The Life Divine, The Supermind as Creator,
154:Life is a scale of the universal Energy in which the transition from inconscience to consciousness is managed. ~ Sri Aurobindo, The Life Divine, Life,
155:The individual as spirit or being is not confined within his humanity; he has been less than human. ~ Sri Aurobindo, The Life Divine, The Divine Life,
156:To lose personality is necessary if we are to gain universality. ~ Sri Aurobindo, The Life Divine, Brahman, Purusha, Ishwara - Maya, Prakriti, Shakti,
157:We are not only what we know of ourselves but an immense more which we do not know. ~ Sri Aurobindo, The Life Divine, The Boundaries of the Ignorance,
158:What is magic to our finite reason is the logic of the Infinite. ~ Sri Aurobindo, The Life Divine, Brahman, Purusha, Ishwara - Maya, Prakriti, Shakti,
159:I am one with God in my being and yet I can have relations with Him in my experience. ~ Sri Aurobindo, The Life Divine, The Eternal and the Individual,
160:It is knowledge that purifies, it is truth that liberates. ~ Sri Aurobindo, The Life Divine, The Origin and Remedy of Falsehood, Error, Wrong and Evil,
161:Our humanity is not the whole of the Reality or its best possible self-formation or self-expression. ~ Sri Aurobindo, The Life Divine, The Divine Life,
162:The ascent to the divine Life is the human journey, the Work of works, the acceptable Sacrifice. ~ Sri Aurobindo, The Life Divine, Man in the Universe,
163:The sum of the pleasure of existence far exceeds the sum of the pain of existence. ~ Sri Aurobindo, The Life Divine, Delight of Existence, The Problem,
164:Matter is the last word of the descent, so it is also the first word of the ascent. ~ Sri Aurobindo, The Life Divine, The Ascending Series of Substance,
165:Our present nature is a derivation from Supernature and is not a pure ignorance but a half-knowledge. ~ Sri Aurobindo, The Life Divine, The Divine Life,
166:The ego is the lynch-pin invented to hold together the motion of our wheel of nature. ~ Sri Aurobindo, The Life Divine, The Boundaries of the Ignorance,
167:Wrong will engenders wrong action of all these instruments. ~ Sri Aurobindo, The Life Divine, The Origin and Remedy of Falsehood, Error, Wrong and Evil,
168:All that we are on the outside is indeed conditioned by what is within. ~ Sri Aurobindo, The Life Divine, Knowledge by Identity and Separative Knowledge,
169:Sign-symbol
It is out of this Silence that the Word which creates the worlds for ever proceeds. ~ Sri Aurobindo, The Life Divine, Reality Omnipresent,
170:To be and to be fully is Nature’s aim in us; but to be fully is to be wholly conscious of one’s being. ~ Sri Aurobindo, The Life Divine, The Divine Life,
171:All possibilities push towards actuality until they reach it. ~ Sri Aurobindo, The Life Divine, The Origin and Remedy of Falsehood, Error, Wrong and Evil,
172: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,
173:To realise the Self is to realise the eternal freedom of the Spirit. ~ Sri Aurobindo, The Life Divine, Brahman, Purusha, Ishwara - Maya, Prakriti, Shakti,
174:A perfected human world cannot be created by men or composed of men who are themselves imperfect. ~ Sri Aurobindo, The Life Divine, 2.28 - The Divine Life,
175:It is in a total knowledge that all knowing becomes one and indivisible. ~ Sri Aurobindo, The Life Divine, The Progress to Knowledge - God, Man and Nature,
176:Man is in his self a unique Person, but he is also in his manifestation of self a multiperson. ~ Sri Aurobindo, The Life Divine, The Triple Transformation,
177:Consciousness has no standing-place if there is none who is conscious. ~ Sri Aurobindo, The Life Divine, Brahman, Purusha, Ishwara - Maya, Prakriti, Shakti,
178:Force is inherent in Existence. Shiva and Kali, Brahman and Shakti are one and not two who are separable. ~ Sri Aurobindo, The Life Divine, Conscious Force,
179:Our call must be to live on a new height in all our being. ~ Sri Aurobindo, The Life Divine, Out of the Sevenfold Ignorance towards the Sevenfold Knowledge,
180:Through the spirit we come to the root of action and existence. ~ Sri Aurobindo, The Life Divine, The Origin and Remedy of Falsehood, Error, Wrong and Evil,
181:Each form is there because it is an expression of some power of That which inhabits it. ~ Sri Aurobindo, The Life Divine, Reality and the Integral Knowledge,
182:Our standards and values are created by ignorance and therefore cannot determine the life of Super nature. ~ Sri Aurobindo, The Life Divine, The Divine Life,
183:The Inconscience is an inverse reproduction of the supreme superconscience. ~ Sri Aurobindo, The Life Divine, Knowledge by Identity and Separative Knowledge,
184:What is is only justifiable, finds its perfect sense and satisfaction by what can and will be. ~ Sri Aurobindo, The Life Divine, The Divine and the Undivine,
185:Body and mind are not the creators of the spirit, the spirit is the creator of the mind and body. ~ Sri Aurobindo, The Life Divine, The Philosophy of Rebirth,
186:Intuition is an edge of light thrust out by the secret supermind. ~ Sri Aurobindo, The Life Divine, The Origin and Remedy of Falsehood, Error, Wrong and Evil,
187:True reconciliation proceeds always by a mutual comprehension leading to some sort of intimate oneness. ~ Sri Aurobindo, The Life Divine, Reality Omnipresent,
188:Both individual and universe are simultaneous and interrelated expressions of the same transcendent Being. ~ Sri Aurobindo, The Life Divine, The Gnostic Being,
189:Extended within the Infinite,...headless and footless, concealing his two ends. - Rig Veda
   ~ Sri Aurobindo, The Life Divine, The Boundaries of the Ignorance,
190:There is a self-law of supreme Truth which is above all standards. ~ Sri Aurobindo, The Life Divine, The Origin and Remedy of Falsehood, Error, Wrong and Evil,
191:The supraphysical is as real as the physical; to know it is part of a complete knowledge. ~ Sri Aurobindo, The Life Divine, Reality and the Integral Knowledge,
192:The true call upon us is the call of the Infinite and the Supreme. ~ Sri Aurobindo, The Life Divine, The Origin and Remedy of Falsehood, Error, Wrong and Evil,
193:Absolute completeness is not feasible in the finite because it is alien to the self-conception of the finite. ~ Sri Aurobindo, The Life Divine, The Divine Maya,
194:In Supermind is the integrating Light, the consummating Force, the wide entry into the supreme Ananda. ~ Sri Aurobindo, The Life Divine, The Double Soul in Man,
195:Man himself, who takes up all that went before him and transmutes it into the term of manhood. ~ Sri Aurobindo, The Life Divine, The Eternal and the Individual,
196:What is of the substance of the utterly Real must itself be real. ~ Sri Aurobindo, The Life Divine, Indeterminates, Cosmic Determinations and the Indeterminable,
197:A total spiritual direction given to the whole life and the whole nature can alone lift humanity beyond itself. ~ Sri Aurobindo, The Life Divine, The Divine Life,
198:The evolutionary intention acts through the evil as through the good. ~ Sri Aurobindo, The Life Divine, The Origin and Remedy of Falsehood, Error, Wrong and Evil,
199:But all is not Law and Process, there is also Being and Consciousness. ~ Sri Aurobindo, The Life Divine, Rebirth and Other Worlds; Karma, the Soul and Immortality,
200:Our ignorance is not entire; it is a limitation of consciousness. ~ Sri Aurobindo, The Life Divine, Out of the Sevenfold Ignorance towards the Sevenfold Knowledge,
201:The true Person is not an isolated entity, his individuality is universal; for he individualises the universe. ~ Sri Aurobindo, The Life Divine, The Gnostic Being,
202:Intellect void of the spirit can only pile up external knowledge and machinery and efficiency. ~ Sri Aurobindo, The Life Divine, The Evolution of the Spiritual Man,
203:Often it is Truth that wears a disguise in order to arrive unobserved near to its goal. ~ Sri Aurobindo, The Life Divine, The Two Negations, The Materialist Denial,
204:What we call the Ignorance does not create a new thing and absolute falsehood but only misrepresents the Truth. ~ Sri Aurobindo, The Life Divine, Mind and Supermind,
205:The higher we project our view and our aspiration, the greater the Truth that seeks to descend upon us. ~ Sri Aurobindo, The Life Divine, The Sevenfold Chord of Being,
206:Tt is only by liberation and perfection and realisation of the truth of being that man can arrive at truth of living. ~ Sri Aurobindo, The Life Divine, The Divine Life,
207: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,
208:The dualities that trouble our consciousness are contrasted truths of one and the same Truth of being. ~ Sri Aurobindo, The Life Divine, The Knowledge and the Ignorance,
209:To hope for a true change of human life without a change of human nature is an irrational and unspiritual proposition. ~ Sri Aurobindo, The Life Divine, The Divine Life,
210:All life for the achieved spiritual or gnostic consciousness must be the manifestation of the realised truth of spirit. ~ Sri Aurobindo, The Life Divine, The Divine Life,
211:Consciousness uses the brain which its upward strivings have produced, brain has not produced nor does it use the consciousness. ~ Sri Aurobindo, The Life Divine 1.10-13,
212:He is what he is, but he is also the past of all that he was and the potentiality of all that he is not. ~ Sri Aurobindo, The Life Divine, The Eternal and the Individual,
213:Knowledge waits seated beyond mind and intellectual reasoning, throned in the luminous vast of illimitable self-vision. ~ Sri Aurobindo, The Life Divine, The Divine Maya,
214:Mind is not the native dynamism of consciousness of the Spirit; supermind, the light of gnosis, is its native dynamism. ~ Sri Aurobindo, The Life Divine, The Divine Life,
215:Our mortality is only justified in the light of our immortality. ~ Sri Aurobindo, The Life Divine, The Integral Knowledge and the Aim of Life; Four Theories of Existence,
216:Pain is a contrary effect of the one delight of existence resulting from the weakness of the recipient. ~ Sri Aurobindo, The Life Divine, The Knowledge and the Ignorance,
217:The Force that builds the worlds is a conscious Force, the Existence which manifests itself in them is conscious Being. ~ Sri Aurobindo, The Life Divine, Conscious Force,
218:Desire is the lever by which the divine Life-principle effects its end of self-affirmation in the universe. ~ Sri Aurobindo, The Life Divine, Death, Desire and Incapacity,
219:In the emergence of the gnostic being would be the hope of a more harmonious evolutionary order in terrestrial Nature. ~ Sri Aurobindo, The Life Divine, The Gnostic Being,
220:Spirit is a final evolutionary emergence because it is the original involutionary element and factor. ~ Sri Aurobindo, The Life Divine, The Evolution of the Spiritual Man,
221:The discord, the disharmony of our life and nature is abnormal to it although it is normal to the life of the Ignorance. ~ Sri Aurobindo, The Life Divine, The Divine Life,
222:The individual exists in the Transcendent, but all the Transcendent is there concealed in the individual. ~ Sri Aurobindo, The Life Divine, The Eternal and the Individual,
223: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,
224:All philosophies as divergent view-points looking at different sides of a single Reality. ~ Sri Aurobindo, The Life Divine, The Progress to Knowledge - God, Man and Nature,
225:A compromise is a bargain, a transaction of interests between two conflicting powers; it is not a true reconciliation. ~ Sri Aurobindo, The Life Divine, Reality Omnipresent,
226:The impersonal is only one face of existence; the Divine is All-existence, but it is also the one Existent ~ Sri Aurobindo, The Life Divine, The Supreme Truth-Consciousness,
227:The subjective and the objective truth of things are both real, they are two sides of the same Reality. ~ Sri Aurobindo, The Life Divine, Reality and the Integral Knowledge,
228:Belief by itself is not evidence of reality; it must base itself on some thing more valid before one can accept it. ~ Sri Aurobindo, The Life Divine, The Order of the Worlds,
229:Man, the mental being, has an imperfect life because mind is not the first and highest power of consciousness of the Being. ~ Sri Aurobindo, The Life Divine, The Divine Life,
230:Our vital being is not concerned with self-knowledge but with self-affirmation, desire, ego. ~ Sri Aurobindo, The Life Divine, Knowledge by Identity and Separative Knowledge,
231:The consciousness is there throughout in our occult parts of being, the development is in the manifesting Nature. ~ Sri Aurobindo, The Life Divine, The Philosophy of Rebirth,
232:A higher instrumental dynamis than mind is needed to transform totally a nature created by the Ignorance. ~ Sri Aurobindo, The Life Divine, The Evolution of the Spiritual Man,
233:A rigid standardisation, however necessary for the mind’s arrangement of things, could not be the law of the spiritual life. ~ Sri Aurobindo, The Life Divine, The Divine Life,
234:Self-expression and experience are what the soul seeks by its birth into the body. ~ Sri Aurobindo, The Life Divine, Rebirth and Other Worlds; Karma, the Soul and Immortality,
235:The attempt of the individual, the living atom, to maintain and aggrandise itself is the whole sense of Desire. ~ Sri Aurobindo, The Life Divine, Death, Desire and Incapacity,
236:Every possibility implies a truth of being behind it, a reality in the Existent. ~ Sri Aurobindo, The Life Divine, Indeterminates, Cosmic Determinations and the Indeterminable,
237:The divine soul reproduces itself in similar liberated souls as the animal reproduces itself in similar bodies. ~ Sri Aurobindo, The Life Divine, The Destiny of the Individual,
238: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,
239:The universe is a manifestation of an infinite and eternal All-Existence: the Divine Being dwells in all that is. ~ Sri Aurobindo, The Life Divine, The Divine and the Undivine,
240:All division is intended to enrich by an experience of various sweetness of unification the joy of realised unity. ~ Sri Aurobindo, The Life Divine, The Divine and the Undivine,
241:Our I is not that spiritual being which can look on the Divine Existence and say, “That am I”. ~ Sri Aurobindo, The Life Divine, The Progress to Knowledge - God, Man and Nature,
242:Our imperfect mental instrumentation is not the last word of our possibilities. ~ Sri Aurobindo, The Life Divine, Out of the Sevenfold Ignorance towards the Sevenfold Knowledge,
243:Without an opening into universality the individual remains incomplete. ~ Sri Aurobindo, The Life Divine, The Integral Knowledge and the Aim of Life; Four Theories of Existence,
244:Oneness with others is not enough by itself, if it is a oneness with their ignorance. ~ Sri Aurobindo, The Life Divine, The Origin and Remedy of Falsehood, Error, Wrong and Evil,
245:The life of the individual must have the same rhythm of significance, the same law of progression as the cosmic life. ~ Sri Aurobindo, The Life Divine, The Philosophy of Rebirth,
246:What we see as error is very frequently the symbol or a disguise or a corruption or malformation of a truth. ~ Sri Aurobindo, The Life Divine, The Evolution of the Spiritual Man,
247:The nature of the energy put forth must determine the nature of the result or outcome. ~ Sri Aurobindo, The Life Divine, Rebirth and Other Worlds; Karma, the Soul and Immortality,
248:Truth of knowledge must base truth of life and determine the aim of life. ~ Sri Aurobindo, The Life Divine, The Integral Knowledge and the Aim of Life; Four Theories of Existence,
249:Faith is indispensable to man, for without it he could not proceed forward in his journey through the Unknown. ~ Sri Aurobindo, The Life Divine, The Evolution of the Spiritual Man,
250:Spirit is the soul and reality of that which we sense as Matter; Matter is a form and body of that which we realise as Spirit. ~ Sri Aurobindo, The Life Divine, The Knot of Matter,
251:Without experience of pain we would not get all the infinite value of the divine delight of which pain is in travail. ~ Sri Aurobindo, The Life Divine, The Divine and the Undivine,
252:Wherever there is an increase of consciousness, there is an increase of the potential force and the actual power of the existence. ~ Sri Aurobindo, The Life Divine, The Divine Life,
253:All ignorance and all perversity only the distortion of the truth and right of things and not the play of an absolute falsehood. ~ Sri Aurobindo, The Life Divine, Mind and Supermind,
254:All things are the symbols through which we have to approach and draw nearer to That by which we and they exist. ~ Sri Aurobindo, The Life Divine, Reality and the Integral Knowledge,
255:The inner life has a supreme spiritual importance and the outer has a value only in so far as it is expressive of the inner status. ~ Sri Aurobindo, The Life Divine, The Divine Life,
256:In everything that is there is the delight of existence and it exists and is what it is by virtue of that delight. ~ Sri Aurobindo, The Life Divine, Delight of Existence, The Problem,
257:The Absolute is in itself indefinable by reason, ineffable to the speech; it has to be approached through experience. ~ Sri Aurobindo, The Life Divine, Reality and the Cosmic Illusion,
258:The foundation of the pure spiritual consciousness that is the first object in the evolution of the spiritual man. ~ Sri Aurobindo, The Life Divine, The Evolution of the Spiritual Man,
259: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,
260:For the awakened individual the realisation of his truth of being and his inner liberation and perfection must be his primary seeking. ~ Sri Aurobindo, The Life Divine, The Divine Life,
261:It is only by the touch of the Absolute that we can arrive at our own absolute. ~ Sri Aurobindo, The Life Divine, The Integral Knowledge and the Aim of Life; Four Theories of Existence,
262:It is only by the touch of the Absolute that we can arrive at our own absolute. ~ Sri Aurobindo, The Life Divine: The Integral Knowledge and the Aim of Life; Four Theories of Existence,
263:A complete self-knowledge in all things and at all moments is the gift of the supramental gnosis and with it a complete self-mastery. ~ Sri Aurobindo, The Life Divine, The Gnostic Being,
264:It is at some one point or a few points that the fire is lit and spreads from hearth to hearth, from altar to altar. ~ Sri Aurobindo, The Life Divine, The Evolution of the Spiritual Man,
265:The worlds are only frames for our experience, the senses only instruments of experience and conveniences. ~ Sri Aurobindo, The Life Divine, The Two Negations, The Refusal of the Ascetic,
266: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,
267:To seek for delight is therefore the fundamental impulse and sense of Life; to find and possess and fulfil it is its whole motive. ~ Sri Aurobindo, The Life Divine, The Double Soul in Man,
268:A perfect self-expression of the spirit is the object of our terrestrial existence. ~ Sri Aurobindo, The Life Divine, The Integral Knowledge and the Aim of Life; Four Theories of Existence,
269:Each thing that exists is real in its own degree of the manifestation and is so seen by the consciousness of the Infinite. ~ Sri Aurobindo, The Life Divine, Reality and the Cosmic Illusion,
270:The body-consciousness is a patient servant and can be in its large reserve of possibilities a potent instrument of the individual life. ~ Sri Aurobindo, The Life Divine, The Gnostic Being,
271:Universe is a diffusion of the divine All in infinite Space and Time, the individual its concentration within limits of Space and Time. ~ Sri Aurobindo, The Life Divine, Man in the Universe,
272:It is rebirth that gives to the birth of an incomplete being in a body its promise of completeness and its spiritual significance. ~ Sri Aurobindo, The Life Divine, The Philosophy of Rebirth,
273: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,
274:The Divine is already there immanent within us, ourselves are that in our inmost reality and it is this reality. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Supermind and the Life Divine,
275:The fundamental truth of Being must necessarily be the fundamental truth of Becoming. ~ Sri Aurobindo, The Life Divine, The Integral Knowledge and the Aim of Life; Four Theories of Existence,
276:War forgets peace. Peace forgives war. War is the death of the life human. Peace is the birth of the Life Divine. Our vital passions want war. Our psychic emotions desire peace. ~ Sri Chinmoy,
277:Nature takes us as we are and to some extent suits her movements to our need or our demands on her. ~ Sri Aurobindo, The Life Divine, Rebirth and Other Worlds; Karma, the Soul and Immortality,
278:The individual is not a mere cell of the collective existence; he would not cease to exist if separated or expelled from the collective mass. ~ Sri Aurobindo, The Life Divine, The Divine Life,
279:Religion’s real business is to prepare man’s mind, life and bodily existence for the spiritual consciousness to take it up. ~ Sri Aurobindo, The Life Divine, The Evolution of the Spiritual Man,
280:Essence and phenomenon of the essence are complementary to each other, not contradictory,—the phenomenon manifests the essence. ~ Sri Aurobindo, The Life Divine, Reality and the Cosmic Illusion,
281:Mind attains its self-fulfilment when it becomes a pure mirror of the Truth of Being which expresses itself in the symbols of the universe. ~ Sri Aurobindo, The Life Divine, Reality Omnipresent,
282:The universal particularises itself in the individual; the individual contains in himself all the generalities of the universal. ~ Sri Aurobindo, The Life Divine, The Eternal and the Individual,
283:Hunger in the vital parts becomes craving of Desire in the mentalised life, straining of Will in the intellectual or thinking life. ~ Sri Aurobindo, The Life Divine, Death, Desire and Incapacity,
284:Pain and pleasure themselves are currents, one imperfect, the other perverse, but still currents of the delight of existence. ~ Sri Aurobindo, The Life Divine, Delight of Existence, The Solution,
285:The highest and widest seeing is the wisest; for then all knowledge is unified in its one comprehensive meaning. ~ Sri Aurobindo, The Life Divine, The Progress to Knowledge - God, Man and Nature,
286:In evolutionary fact the superior is not prior but posterior in appearance, the less developed precedes the more developed and prepares it. ~ Sri Aurobindo, The Life Divine, Man and the Evolution,
287:That knowledge is likely to be the highest knowledge which illumines, integralises, harmonises the significance of all knowledge. ~ Sri Aurobindo, The Life Divine, Reality and the Cosmic Illusion,
288:Our life is affected not only by its own energies but by the energies of others and by universal Forces. ~ Sri Aurobindo, The Life Divine, Rebirth and Other Worlds; Karma, the Soul and Immortality,
289:Rebirth is not a constant reiteration but a progression, it is the machinery of an evolutionary process. ~ Sri Aurobindo, The Life Divine, Rebirth and Other Worlds; Karma, the Soul and Immortality,
290:The community exists by the individual, for its mind and life and body are constituted by the mind and life and body of its composing individuals. ~ Sri Aurobindo, The Life Divine, The Divine Life,
291:All spiritual experiences are true, but they point towards some highest and widest reality which admits their truth and exceeds it. ~ Sri Aurobindo, The Life Divine, Reality and the Cosmic Illusion,
292:Nothing can manifest that is not justified by some self-power of the original and omnipresent Reality. ~ Sri Aurobindo, The Life Divine, Indeterminates, Cosmic Determinations and the Indeterminable,
293: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,
294:To look into ourselves and see and enter into ourselves and live within is the first necessity for transformation of nature and for the divine life. ~ Sri Aurobindo, The Life Divine, The Divine Life,
295:The collectivity is a mass, a field of formation; the individual is the diviner of truth, the form-maker, the creator. ~ Sri Aurobindo, The Life Divine, The Progress to Knowledge - God, Man and Nature,
296:The sombre flowers of falsehood and suffering and evil have their root in the black soil of the Inconscient. ~ Sri Aurobindo, The Life Divine, The Origin and Remedy of Falsehood, Error, Wrong and Evil,
297:The real truth of things lies not in their process, but behind it, in whatever determines, effects or governs the process. ~ Sri Aurobindo, The Life Divine, Memory, Self-Consciousness and the Ignorance,
298:We cannot affirm our being rightly without sacrifice or without self-giving to something larger than our ego. ~ Sri Aurobindo, The Life Divine, The Origin and Remedy of Falsehood, Error, Wrong and Evil,
299:And yet in the end we are obliged to negate our largest conceptions, our most comprehensive experiences in order to affirm that the Reality exceeds all definitions. ~ Sri Aurobindo, The Life Divine, 1.5,
300:It is the constant upward effort that has kept humanity alive and maintained for it its place in the front of creation. ~ Sri Aurobindo, The Life Divine, The Evolutionary Process - Ascent and Integration,
301:Man and cosmos exist by virtue of God and not in themselves except in so far as their being is one with the being of God. ~ Sri Aurobindo, The Life Divine, The Progress to Knowledge - God, Man and Nature,
302:In his self-integration the soul of the individual must awake to universality and to transcendence. ~ Sri Aurobindo, The Life Divine, The Integral Knowledge and the Aim of Life; Four Theories of Existence,
303:The individual soul lives here by the All-Soul and depends upon it; the All-Soul very evidently does not exist by the individual or depend upon it. ~ Sri Aurobindo, The Life Divine, The Order of the Worlds,
304:A vacant Absolute is no Absolute,—our conception of a Void or Zero is only a conceptual sign of our mental inability to know or grasp it. ~ Sri Aurobindo, The Life Divine, Reality and the Integral Knowledge,
305:Its origin is a limitation of knowledge, its distinctive character a separation of the being from its own integrality and entire reality. ~ Sri Aurobindo, The Life Divine, Reality and the Integral Knowledge,
306:The manifestation of a supramental truth-consciousness is therefore the capital reality that will make the divine life possible. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Supermind and the Life Divine,
307:The world expresses a foreseen Truth, obeys a predetermining Will, realises an original formative self-vision,—it is the growing image of a divine creation. ~ Sri Aurobindo, The Life Divine, The Divine Maya,
308:To manifest what is from the first occult within it is the whole hidden trend of evolutionary Nature. ~ Sri Aurobindo, The Life Divine, The Integral Knowledge and the Aim of Life; Four Theories of Existence,
309:A gnostic collectivity would be a collective soul-power of the Truth-consciousness, even as the gnostic individual would be an individual soul-power of it. ~ Sri Aurobindo, The Life Divine, The Gnostic Being,
310:Man is there to affirm himself in the universe, that is his first business, but also to evolve and finally to exceed himself. ~ Sri Aurobindo, The Life Divine, The Progress to Knowledge - God, Man and Nature,
311:Our true completeness comes not by describing wider circles on the plane where we began, but by transcendence. ~ Sri Aurobindo, The Life Divine, Out of the Sevenfold Ignorance towards the Sevenfold Knowledge,
312:We do not freely determine our thinking according to the truth of things, it is determined for us by our nature. ~ Sri Aurobindo, The Life Divine, Indeterminates, Cosmic Determinations and the Indeterminable,
313:Disapproval of that which threatens and hurts us, approval of that which flatters and satisfies refine into the conception of good and evil. ~ Sri Aurobindo, The Life Divine, Delight of Existence, The Problem,
314: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,
315:Truth of being must govern truth of life; it cannot be that the two have no relation or interdependence. ~ Sri Aurobindo, The Life Divine, The Integral Knowledge and the Aim of Life; Four Theories of Existence,
316:Mental nature and mental thought are based on a consciousness of the finite; supramental nature is in its very grain a consciousness and power of the Infinite. ~ Sri Aurobindo, The Life Divine, The Gnostic Being,
317:we have to bring a wider meaning into our human life and manifest in it the much more that we secretly are. ~ Sri Aurobindo, The Life Divine, The Integral Knowledge and the Aim of Life; Four Theories of Existence,
318:All the basic realities are a bringing out of something that is eternal and inherently true in the Absolute. ~ Sri Aurobindo, The Life Divine, The Integral Knowledge and the Aim of Life; Four Theories of Existence,
319:The complete individual is the cosmic individual, since only when we have taken the universe into ourselves—and transcended it—can our individuality be complete. ~ Sri Aurobindo, The Life Divine, The Gnostic Being,
320:It is always the individual who receives the intuitions of Nature and takes the step forward dragging or drawing the rest of humanity behind him. ~ Sri Aurobindo, The Life Divine, The Evolution of the Spiritual Man,
321:The natural man has to evolve himself into the divine Man; the sons of Death have to know themselves as the children of Immortality. ~ Sri Aurobindo, The Life Divine, The Progress to Knowledge - God, Man and Nature,
322:The action of our intellect is primarily the function of understanding, but secondarily critical and finally organising, controlling and formative. ~ Sri Aurobindo, The Life Divine, The Evolution of the Spiritual Man,
323:Our subjective being is the basis of our objective experience, and it is not probable that only its physical objectivisations are true and the rest unreliable. ~ Sri Aurobindo, The Life Divine, The Order of the Worlds,
324:He who knows the Truth, the Knowledge, the Infinity that is Brahman shall enjoy with the all-wise Brahman all objects of desire. - Taittiriya Upanishad (II. 1.) ~ Sri Aurobindo, The Life Divine, The Problem of Life 220,
325:The animal is satisfied with a modicum of necessity; the gods are content with their splendours. But man cannot rest permanently until he reaches some highest good. ~ Sri Aurobindo, The Life Divine, Man in the Universe,
326:The world lives in us, thinks in us, forms itself in us; but we imagine that it is we who live, think, become separately by ourselves and for ourselves. ~ Sri Aurobindo, The Life Divine, The Boundaries of the Ignorance,
327:0:He whose self has become all existences, for he has the knowledge, how shall he be deluded, whence shall he have grief, he who sees everywhere oneness? Isha Upanishad.1 ~ Sri Aurobindo, The Life Divine, The Divine Soul,
328:The individual ego is a pragmatic and effective fiction, a translation of the secret self into the terms of surface consciousness ~ Sri Aurobindo, The Life Divine, The Origin and Remedy of Falsehood, Error, Wrong and Evil,
329:The soul is not bound by the formula of mental humanity: it did not begin with that and will not end with it; it had a prehuman past, it has a superhuman future. ~ Sri Aurobindo, The Life Divine, The Philosophy of Rebirth,
330:The spiritual change begins by an influence of the inner being and the higher spiritual mind, an action felt and accepted on the surface. ~ Sri Aurobindo, The Life Divine, The Evolutionary Process - Ascent and Integration,
331:Cosmic being is not a meaningless freak or phantasy or a chance error; there is a divine significance and truth in it. ~ Sri Aurobindo, The Life Divine, The Integral Knowledge and the Aim of Life; Four Theories of Existence,
332:The law that deprives us of the memory of past lives is a law of the cosmic Wisdom and serves, not disserves its evolutionary purpose. ~ Sri Aurobindo, The Life Divine, Rebirth and Other Worlds; Karma, the Soul and Immortality,
333:And by sleep the human example teaches us that we mean not a suspension of consciousness, but its gathering inward away from conscious physical response to the impacts of external things. ~ Sri Aurobindo, The Life Divine 1.10-14,
334:All knowledge and endeavour can reach its fruition only if it is turned into experience and has become a part of the consciousness and its established operations. ~ Sri Aurobindo, The Life Divine, The Evolution of the Spiritual Man,
335:We have in all functionings of the mentality four elements, the object of mental consciousness, the act of mental consciousness, the occasion and the subject.
   ~ Sri Aurobindo, The Life Divine, Memory, Ego and Self-Experience, 532,
336:Altruism taken as a rule of life does not deliver us; it is a potent instrument for self-enlargement and for correction of the narrower ego. ~ Sri Aurobindo, The Life Divine, The Origin and Remedy of Falsehood, Error, Wrong and Evil,
337:To discover the spiritual being in himself is the main business of the spiritual man and to help others towards the same evolution is his real service to the race. ~ Sri Aurobindo, The Life Divine, The Evolution of the Spiritual Man,
338:Unity is the basis of the gnostic consciousness, mutuality the natural result of its direct awareness of oneness in diversity, harmony the inevitable power of the working of its force. ~ Sri Aurobindo, The Life Divine, The Divine Life,
339: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,
340:The growth of the individual is the indispensable means for the inner growth as distinguished from the outer force and expansion of the collective being. ~ Sri Aurobindo, The Life Divine, The Progress to Knowledge - God, Man and Nature,
341: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,
342:The gnostic individual would be the consummation of the spiritual man; his whole way of being, thinking, living, acting would be governed by the power of a vast universal spirituality. ~ Sri Aurobindo, The Life Divine, The Gnostic Being,
343:All undelight, all pain and suffering are a sign of imperfection, of incompleteness; they arise from a division of being, an incompleteness of consciousness of being, an incompleteness of the force of being.
   ~ Sri Aurobindo, The Life Divine,
344:Evil is the fruit of a spiritual ignorance and it will disappear only by the growth of a spiritual consciousness and the light of spiritual knowledge. ~ Sri Aurobindo, The Life Divine, The Origin and Remedy of Falsehood, Error, Wrong and Evil,
345:Plant, animal, man, god, the Eternal is there containing and repressing himself as it were in order to make a certain statement of his being. Each is the whole Eternal concealed. ~ Sri Aurobindo, The Life Divine, The Eternal and the Individual,
346:The absolute is not in itself a thing of magnitude; it is beyond measure, not in the sole sense of vastness, but in the freedom of its essential being. ~ Sri Aurobindo, The Life Divine, The Origin and Remedy of Falsehood, Error, Wrong and Evil,
347:A true occultism means no more than a research into supraphysical realities and an unveiling of the hidden laws of being and Nature, of all that is not obvious on the surface. ~ Sri Aurobindo, The Life Divine, Reality and the Integral Knowledge,
348:In a manifestation in Time new realities can emerge, truths of being not yet realised can put forth their possibilities and become actual in the physical and terrestrial existence. ~ Sri Aurobindo, The Life Divine, Reality and the Cosmic Illusion,
349:There is no such thing as absolute void or real nullity and what we call by that name is simply something beyond the grasp of our sense, our mind or our most subtle consciousness. ~ Sri Aurobindo, The Life Divine, The Ascending Series of Substance,
350:In our present life of Nature, in our externalised surface existence, it is the world that seems to create us; but in the turn to the spiritual life it is we who must create ourselves and our world. ~ Sri Aurobindo, The Life Divine, The Divine Life,
351:To be ourselves liberated from ego and realise our true selves is the first necessity; all else can be achieved as a luminous result, a necessary consequence. ~ Sri Aurobindo, The Life Divine, The Origin and Remedy of Falsehood, Error, Wrong and Evil,
352:We are not mere creatures of the mud, but souls, minds, wills that can know all the mysteries of this and every world and become not only Nature’s pupils but her adepts and masters. ~ Sri Aurobindo, The Life Divine, The Evolution of the Spiritual Man,
353:He [man] is the greatest of living beings because he is the most discontented, because he feels most the pressure of limitations. He alone, perhaps, is capable of being seized by the divine frenzy for a remote ideal.
   ~ Sri Aurobindo, The Life Divine,
354:A flight of the spirit is not a sufficient victory for the being embodied in this world of the becoming; it effects a separation from Nature, not a liberation and fulfilment of our nature. ~ Sri Aurobindo, The Life Divine, Reality and the Cosmic Illusion,
355:The subconscient is the Inconscient in the process of becoming conscious; it is a support and even a root of our inferior parts of being and their movements. ~ Sri Aurobindo, The Life Divine, Out of the Sevenfold Ignorance towards the Sevenfold Knowledge,
356:The Spirit has made itself Matter in order to place itself there as an instrument for the well-being and joy, yogakṣema, of created beings, for a self. offering of universal physical utility and service. ~ Sri Aurobindo, The Life Divine, The Gnostic Being,
357:There are a hundred ways of approaching the Supreme Reality and, as is the nature of the way taken, so will be the nature of the ultimate experience by which one passes into That which is ineffable. ~ Sri Aurobindo, The Life Divine, Reality and the Cosmic Illusion,
358:The spiritual aspiration is innate in man; for he is, unlike the animal, aware of imperfection and limitation and feels that there is something to be attained beyond what he now is.

The Life Divine, Chapter XXIII - Man and the Evolution, p.875 ~ Sri Aurobindo,
359:What Nature herself attends from us is that the whole of what we are should rise into the spiritual consciousness and become a manifest and manifold power of the spirit. ~ Sri Aurobindo, The Life Divine, Out of the Sevenfold Ignorance towards the Sevenfold Knowledge,
360:A PRINCIPLE of active Will and Knowledge superior to Mind and creatrix of the worlds is then the intermediary power and state of being between that self-possession of the One and this flux of the Many.
   ~ Sri Aurobindo, The Life Divine, The Supermind as Creator, 130,
361:In this vital ego there is frequently a mixture of the charlatan and mountebank, the poser and actor; it is constantly taking up a role and playing it to itself and to others as its public. ~ Sri Aurobindo, The Life Divine, Knowledge by Identity and Separative Knowledge,
362:To cease to be identified with the body, to separate oneself from the body-consciousness, is a recognised and necessary step whether towards spiritual liberation or towards spiritual perfection and mastery over Nature. ~ Sri Aurobindo, The Life Divine, The Gnostic Being,
363:Our mind is an observer of actuals, an inventor or discoverer of possibilities, but not a seer of the occult imperatives that necessitate the movements and forms of a creation. ~ Sri Aurobindo, The Life Divine, Indeterminates, Cosmic Determinations and the Indeterminable,
364:..yet it is with the old treasure as our initial capital or so much of it as we can recover that we shall most advantageously proceed to accumulate the largest gains in our new commerce with the ever-changeless and ever-changing Infinite.
   ~ Sri Aurobindo, The Life Divine,
365:It is the inner Person that survives death, even as it pre-exists before birth; for this constant survival is a rendering of the eternity of our timeless spirit into the terms of Time. ~ Sri Aurobindo, The Life Divine, Rebirth and Other Worlds; Karma, the Soul and Immortality,
366:Cosmic existence is not a vast administrative system of universal justice with a cosmic Law of recompense and retribution as its machinery or a divine Legislator and Judge at its centre. ~ Sri Aurobindo, The Life Divine, Rebirth and Other Worlds; Karma, the Soul and Immortality,
367: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,
368: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,
369:If it be true that Spirit is involved in Matter and apparent Nature is secret God, then the manifestation of the divine in himself and the realisation of God within and without are the highest and most legitimate aim possible to man upon earth. ~ Sri Aurobindo, The Life Divine, 1.01,
370:We call it the Supermind or the Truth-Consciousness, because it is a principle superior to mentality and exists, acts and proceeds in the fundamental truth and unity of things and not like the mind in their appearances and phenomenal divisions.
   ~ Sri Aurobindo, The Life Divine, 153,
371: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,
372:But the worlds are only frames for our experience, the senses only instruments of experience and conveniences. Consciousness is the great underlying fact, the universal witness for whom the world is a field, the senses instruments. ~ Sri Aurobindo, The Life Divine, The Two Negations, 23,
373:There is a self that is of the essence of Matter - there is another inner self of Life that fills the other - there is another inner self of Mind - there is another inner self of TruthKnowledge - there is another inner self of Bliss. Taittiriya Upanishad. ~ Sri Aurobindo, The Life Divine, 1.26,
374:And here potentiality exists; for the mastery of phenomena depends upon a knowledge of their causes and processes and if we know the causes of error, sorrow, pain, death, we may labour with some hope towards their elimination. For knowledge is power and mastery.
   ~ Sri Aurobindo, The Life Divine,
375:World-existence is the ecstatic dance of Shiva which multiplies the body of the God numberlessly to the view: it leaves that white existence precisely where and what it was, ever is and ever will be; its sole absolute object is the joy of the dancing. ~ Sri Aurobindo, The Life Divine, The Pure Existent,
376:The Master of Wisdom in his first coming to birth in the supreme ether of the great Light, - many his births, seven his mouths of the Word, seven his Rays, - scatters the darknesses with his cry. Rig Veda.3 ~ Sri Aurobindo, The Life Divine, Out of the Sevenfold Ignorance towards the Sevenfold Knowledge,
377:In each case it is Tapas that is effective, but it acts in a different manner according to the thing that has to be done, according to the predetermined process, dynamism, self-deploying of the Infinite.
   ~ Sri Aurobindo, The Life Divine, Exclusive Concentration of Consciousness-Force and the Ignorance,
378:In the language of the Vedic Rishis, as infinite Existence, Consciousness and Bliss are the three highest and hidden Names of the Nameless, so this Supermind is the fourth Name5 - fourth to That in its descent, fourth to us in our ascension. ~ Sri Aurobindo, The Life Divine, The Sevenfold Chord of Being,
379:By attaining to the Unborn beyond all becoming we are liberated from this lower birth and death;
   by accepting the Becoming freely as the Divine, we invade mortality with the immortal beatitude and become luminous centres of its conscious self-expression in humanity. ~ Sri Aurobindo, The Life Divine 1.5-19,
380:But man cannot rest permanently until he reaches some highest good. He is the greatest of living beings because he is the most discontented, because he feels most the pressure of limitations. He alone, perhaps, is capable of being seized by the divine frenzy for a remote ideal.
   ~ Sri Aurobindo, The Life Divine,
381:the priest and the mage, the man of piety, the just man, the man of wisdom, the saint, the prophet, the Rishi, the Yogi, the seer, the spiritual sage and the mystic ... the saint, the devotee, the spiritual sage, the seer, the prophet, the servant of God, the soldier of the spirit
   ~ Sri Aurobindo, The Life Divine,
382:Till Nature is ready, the supramental Force has to act indirectly; it puts the intermediary powers of overmind or intuition in front, or it works through a modification of itself to which the already half-transformed being can be wholly or partially respo ~ Sri Aurobindo, The Life Divine, The Ascent towards Supermind,
383: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,
384:Process is merely a utility; it is a habitual adoption of certain effective relations which might in the infinite possibility of things have been arranged otherwise, for the production of effects which might equally have been quite different. ~ Sri Aurobindo, The Life Divine, Memory, Self-Consciousness and the Ignorance,
385:Yet how can such contraries pass into each other? By what alchemy shall this lead of mortality be turned into that gold of divine Being? But if they are not in their essence contraries? If they are manifestations of one Reality, identical in substance? Then indeed a divine transmutation becomes conceivable.
   ~ Sri Aurobindo, The Life Divine,
386:People who are vitally weak do unconsciously and automatically pull on others. ~ Sri Aurobindo, Letters on Yoga - IV: Interactions with Others and the Practice of Yoga
Pull on the Vital
The lame foot of Punishment reaches at last the successful offender. ~ Sri Aurobindo, The Life Divine, Rebirth and Other Worlds; Karma, the Soul and Immortality,
387:O Death, if thou couldst touch the Truth supreme
Thou wouldst grow suddenly wise and cease to be.
If our souls could see and love and clasp God's Truth,
Its infinite radiance would seize our hearts,
Our being in God's image be remade
And earthly life become the life divine.
   ~ Sri Aurobindo, Savitri, The Dream Twilight of the Earthly Real,
388:Our natural being is a part of cosmic Nature and our spiritual being exists only by the supreme Transcendence. ~ Sri Aurobindo, The Life Divine: The Ascent towards Supermind
Inter-Relation
The brooding philosopher or the discovering scientist cannot indeed do without the aid of a greater power, intuition. ~ Sri Aurobindo, The Future Poetry, The Sun of Poetic Truth,
389:Occultism is in its essence man's effort to arrive at a knowledge of secret truths and potentialities of Nature which will lift him out of slavery to his physical limits of being, an attempt in particular to possess and organise the mysterious, occult, outwardly still undeveloped direct power of Mind upon Life and of both Mind and Life over Matter. ~ Sri Aurobindo, The Life Divine,
390:For the World-Transcendent embraces the universe, is one with it and does not exclude it, even as the universe embraces the individual, is one with him and does not exclude him.
   The individual is a centre of the whole universal consciousness; the universe is a form and definition which is occupied by the entire immanence of the Formless and Indefinable. ~ Sri Aurobindo, The Life Divine, 1.5-11,
391:In men, says the Upanishad, the Self-Existent has cut the doors of consciousness outward, but a few turn the eye inward and it is these who see and know the Spirit and develop the spiritual being. Thus to look into ourselves and see and enter into ourselves and live within is the first necessity for transformation of nature and for the divine life. ~ Sri Aurobindo, The Life Divine, 2.28 - The Divine Life,
392:The worlds beyond exist: they have their universal rhythm, their grand lines and formations, their self-existent laws and mighty energies, their just and luminous means of knowledge. And here on our physical existence and in our physical body they exercise their influences; here also they organise their means of manifestation and commission their messengers and their witnesses. ~ Sri Aurobindo, The Life Divine, 1.03,
393:THE AFFIRMATION of a divine life upon earth and an immortal sense in mortal existence can have no base unless we recognise not only eternal Spirit as the inhabitant of this bodily mansion, the wearer of this mutable robe, but accept Matter of which it is made, as a fit and noble material out of which He weaves constantly His garbs, builds recurrently the unending series of His mansions. ~ Sri Aurobindo, The Life Divine, 1.02,
394:The animal is satisfied with a modicum of necessity; the gods are content with their splendours. But man cannot rest permanently until he reaches some highest good. He is the greatest of living beings because he is the most discontented, because he feels most the pressure of limitations. He alone, perhaps, is capable of being seized by the divine frenzy for a remote ideal. ~ Sri Aurobindo, The Life Divine, Man in the Universe,
395:In the growth into a divine life the spirit must be our first preoccupation; until we have revealed and evolved it in our self out of its mental, vital, physical wrappings and disguises, extricated it with patience from our own body, as the Upanishad puts it, until we have built up in ourselves an inner life of the spirit, it is obvious that no outer divine living can become possible. ~ Sri Aurobindo, The Life Divine, 2.28 - The Divine Life,
396:'Brahman is in all things, all things are in Brahman, all things are Brahman' is the triple formula of the comprehensive Supermind, a single truth of self-manifestation in three aspects which it holds together and inseparably in its self-view as the fundamental knowledge from which it proceeds to the play of the cosmos.
   ~ Sri Aurobindo, The Life Divine, Book 01: Omnipresent Reality and the Universe, The Supreme Truth-Consciousness [149] [T1],
397:He desired, 'May I be Many'. He concentrated in Tapas, by Tapas he created the world; creating, he entered into it; entering, he became the existent and the beyond-existence, he became the expressed and the unexpressed, he became knowledge and ignorance, he became the truth and the falsehood: he became the truth, even all this whatsoever that is. 'That Truth' they call him. [Taittiriya Upanishad] ~ Sri Aurobindo, The Life Divine, The Origin of the Ignorance,
398:All evolution is in essence a heightening of the force of consciousness in the manifest being so that it may be raised into the greater intensity of what is still unmanifest, from matter into life, from life into mind, from mind into the spirit. It is this that must be the method of our growth from a mental into a spiritual and supramental manifestation, out of a still half-animal humanity into a divine being and divine living.
   ~ Sri Aurobindo, The Life Divine,
399:fundamentally, all pain and suffering are the result of an insufficient consciousness-force in the surface being which makes it unable to deal rightly with self and Nature or unable to assimilate and to harmonise itself with the contacts of the universal Energy; they would not exist if in us there were an integral presence of the luminous Consciousness and the divine Force of an integral Being.
   ~ Sri Aurobindo, The Life Divine, The Origin of Falsehood and Evil [623],
400:The Energy that creates the world can be nothing else than a Will, and Will is only consciousness applying itself to a work and a result.
   What is that work and result, if not a self-involution of Consciousness in form and a self-evolution out of form so as to actualise some mighty possibility in the universe which it has created? And what is its will in Man if not a will to unending Life, to unbounded Knowledge, to unfettered Power?
   ~ Sri Aurobindo, The Life Divine,
401:For the Ignorance is still in reality a knowledge seeking for itself behind the original mask of Inconscience; the Ignorance does not create a new thing and absolute falsehood but only misrepresents the Truth. The Ignorance is the Mind separated in knowledge from its source of knowledge and giving a false rigidity and a mistaken appearance of opposition and conflictMind and Supermind to the harmonious play of the supreme Truth in its universal manifestation.
   ~ Sri Aurobindo, The Life Divine,
402:Threefold are those supreme births of this divine force that is in the world, they are true, they are desirable; he moves there wide-overt within the Infinite and shines pure, luminous and fulfilling. . . . That which is immortal in mortals and possessed of the truth, is a god and established inwardly as an energy working out in our divine powers. . . . Become high-uplifted, O Strength, pierce all veils, manifest in us the things of the Godhead. Vamadeva - Rig Veda.2 ~ Sri Aurobindo, The Life Divine,
403:For all problems of existence are essentially problems of harmony. They arise from the perception of an unsolved discord and the instinct of an undiscovered agreement or unity. To rest content with an unsolved discord is possible for the practical and more animal part of man, but impossible for his fully awakened mind, and usually even his practical parts only escape from the general necessity either by shutting out the problem or by accepting a rough, utilitarian and unillumined compromise.
   ~ Sri Aurobindo, The Life Divine,
404:States of consciousness there are in which Death is only a change in immortal Life, pain a violent backwash of the waters of universal delight, limitation a turning of the Infinite upon itself, evil a circling of the good around its own perfection; and this not in abstract conception only, but in actual vision and in constant and substantial experience. To arrive at such states of consciousness may, for the individual, be one of the most important and indispensable steps of his progress towards self-perfection.
   ~ Sri Aurobindo, The Life Divine,
405:She follows to the goal of those that are passing on beyond, she is the first in the eternal succession of the dawns that are coming, - Usha widens bringing out that which lives, awakening someone who was dead. . . . What is her scope when she harmonises with the dawns that shone out before and those that now must shine? She desires the ancient mornings and fulfils their light; projecting forwards her illumination she enters into communion with the rest that are to come.
   ~ Sri Aurobindo, The Life Divine, [Kutsu Angirasa - Rig Veda I. 113. 8, 10,
406:It is the foundation of the pure spiritual consciousness that is the first object in the evolution of the spiritual man, and it is this and the urge of that consciousness towards contact with the Reality, the Self or the Divine Being that must be the first and foremost or even, till it is perfectly accomplished, the sole preoccupation of the spiritual seeker. It is the one thing needful that has to be done by each on whatever line is possible to him, by each according to the spiritual capacity developed in his nature.
   ~ Sri Aurobindo, The Life Divine, 892 [T1],
407:When we look at existence in itself, Time and Space disappear. If there is any extension, it is not a spatial but a psychological extension; if there is any duration, it is not a temporal but a psychological duration; and it is then easy to see that this extension and duration are only symbols which represent to the mind something not translatable into intellectual terms, an eternity which seems to us the same all-containing ever-new moment, an infinity which seems to us the same all-containing all-pervading point without magnitude. ~ Sri Aurobindo, The Life Divine 1.09-06,
408:But since it is from the Ignorance that we proceed to the Knowledge, we have had first to discover the secret nature and full extent of the Ignorance. If we look at this Ignorance in which ordinarily we live by the very circumstance of our separative existence in a material, in a spatial and temporal universe, we see that on its obscurer side it reduces itself, from whatever direction we look at or approach it, into the fact of a many-sided self-ignorance.
   ~ Sri Aurobindo, The Life Divine, Reality and the Integral Knowledge, The Knowledge and the Ignorance - The Spiritual Evolution,
409:They climb Indra like a ladder. As one mounts peak after peak, there becomes clear the much that has still to be done. Indra brings consciousness of That as the goal.

Like a hawk, a kite He settles on the Vessel and upbears it; in His stream of movement He discovers the Rays, for He goes bearing his weapons: He cleaves to the ocean surge of the waters; a great King, He declares the fourth status. Like a mortal purifying his body, like a war-horse galloping to the conquest of riches He pours calling through all the sheath and enters these vessels. Rig Veda.2 ~ Sri Aurobindo, The Life Divine, 1.26,
410:For the Witness, if he exists, is not the individual embodied mind born in the world, but that cosmic Consciousness embracing the universe and appearing as an immanent Intelligence in all its works to which either world subsists eternally and really as Its own active existence or else from which it is born and into which it disappears by an act of knowledge or by an act of conscious power. Not organised mind, but that which, calm and eternal, broods equally in the living earth and the living human body and to which mind and senses are dis- pensable instruments, is the Witness of cosmic existence and its Lord. ~ Sri Aurobindo, The Life Divine, 1.03,
411:This then is the first necessity, that the individual, each individual, shall discover the spirit, the divine reality within him and express that in all his being and living. A divine life must be first and foremost an inner life; for since the outward must be the expression of what is within, there can be no divinity in the outer existence if there is not the divinisation of the inner being.

The Divinity in man dwells veiled in his spiritual centre; there can be no such thing as self-exceeding for man or a higher issue for his existence if there is not in him the reality of an eternal self and spirit. ~ Sri Aurobindo, The Life Divine, 2.28 - The Divine Life,
412:At the base of all spiritual knowledge is this consciousness of identity and by identity, which knows or is simply aware of all as itself. Translated into our way of consciousness this becomes the triple knowledge thus formulated in the Upanishad, 'He who sees all existences in the Self', 'He who sees the Self in all existences', 'He in whom the Self has become all existences', -inclusion, indwelling and identity: but in the fundamental consciousness this seeing is a spiritual self-sense, a seeing that is self-light of being, not a separative regard or a regard upon self turning that self into object.
   ~ Sri Aurobindo, The Life Divine, Knowledge by Identity and Separative Knowledge, 565,
413:For it exists already as an all-revealing and all-guiding Truth of things which watches over the world and attracts mortal man, first without the knowledge of his conscious mind, by the general march of Nature, but at last consciously by a progressive awakening and self-enlargement, to his divine ascension. The ascent to the divine Life is the human journey, the Work of works, the acceptable Sacrifice. This alone is man's real business in the world and the justification of his existence, without which he would be only an insect crawling among other ephemeral insects on a speck of surface mud and water which has managed to form itself amid the appalling immensities of the physical universe.
   ~ Sri Aurobindo, The Life Divine,
414:We see then that there are three terms of the one existence, transcendent, universal and individual, and that each of these always contains secretly or overtly the two others. The Transcendent possesses itself always and controls the other two as the basis of its own temporal possibilities; that is the Divine, the eternal all-possessing God-consciousness, omnipotent, omniscient, omnipresent, which informs, embraces, governs all existences. The human being is here on earth the highest power of the third term, the individual, for he alone can work out at its critical turning-point that movement of self-manifestation which appears to us as the involution and evolution of the divine consciousness between the two terms of the Ignorance and the Knowledge. ~ Sri Aurobindo, The Life Divine,
415:Our first decisive step out of our human intelligence, our normal mentality, is an ascent into a higher Mind, a mind no longer of mingled light and obscurity or half-light, but a large clarity of the spirit. Its basic substance is a unitarian sense of being with a powerful multiple dynamisation capable of the formation of a multitude of aspects of knowledge, ways of action, forms and significances of becoming, of all of which there is a spontaneous inherent knowledge. It is therefore a power that has proceeded from the Overmind,-but with the Supermind as its ulterior origin,-as all these greater powers have proceeded: but its special character, its activity of consciousness are dominated by Thought; it is a luminous thought-mind, a mind of spirit-born conceptual knowledge.
   ~ Sri Aurobindo, The Life Divine,
416:The Gods, who in their highest secret entity are powers of this Supermind, born of it, seated in it as in their proper home, are in their knowledge 'truth-conscious' and in their action possessed of the 'seer-will'. Their conscious-force turned towards works and creation is possessed and guided by a perfect and direct knowledge of the thing to be done and its essence and its law, - a knowledge which determines a wholly effective will-power that does not deviate or falter in its process or in its result, but expresses and fulfils spontaneously and inevitably in the act that which has been seen in the vision. Light is here one with Force, the vibrations of knowledge with the rhythm of the will and both are one, perfectly and without seeking, groping or effort, with the assured result.
   ~ Sri Aurobindo, The Life Divine, Supermind as Creator 132,
417:But, apart from all these necessities, there is the one fundamental necessity of the nature and object of embodied life itself, which is to seek infinite experience on a finite basis; and since the form, the basis by its very organisation limits the possibility of experience, this can only be done by dissolving it and seeking new forms. For the soul, having once limited itself by concentrating on the moment and the field, is driven to seek its infinity again by the principle of succession, by adding moment to moment and thus storing up a Time-experience which it calls its past; in that Time it moves through successive fields, successive experiences or lives, successive accumulations of knowledge, capacity, enjoyment, and all this it holds in subconscious or superconscious memory as its fund of past acquisition in Time.
   ~ Sri Aurobindo, The Life Divine,
418: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],
419:He found the vast Thought with seven heads that is born of the Truth; he created some fourth world and became universal. . . .
The Sons of Heaven, the Heroes of the Omnipotent, thinking the straight thought, giving voice to the Truth, founded the plane of illumination and conceived the first abode of the Sacrifice. . . . The Master of Wisdom cast down the stone defences and called to the Herds of Light, . . . the herds that stand in the secrecy on the bridge over the Falsehood between two worlds below and one above; desiring Light in the darkness, he brought upward the Ray-Herds and uncovered from the veil the three worlds; he shattered the city that lies hidden in ambush, and cut the three out of the Ocean, and discovered the Dawn and the Sun and the Light and the Word of Light. Rig Veda.2 ~ Sri Aurobindo, The Life Divine, Out of the Sevenfold Ignorance towards the Sevenfold Knowledge,
420:This third and unknown, this tertium quid, he names God; and by the word he means somewhat or someone who is the Supreme, the Divine, the Cause, the All, one of these things or all of them at once, the perfection or the totality of all that here is partial or imperfect, the absolute of all these myriad relativities, the Unknown by learning of whom the real secret of the known can become to him more and more intelligible. Man has tried to deny all these categories, - he has tried to deny his own real existence, he has tried to deny the real existence of the cosmos, he has tried to deny the real existence of God. But behind all these denials we see the same constant necessity of his attempt at knowledge; for he feels the need of arriving at a unity of these three terms, even if it can only be done by suppressing two of them or merging them in the other that is left.
   ~ Sri Aurobindo, The Life Divine,
421:But if in passing from one domain to another we renounce what has already been given us from eagerness for our new attainment, if in reaching the mental life we cast away or belittle the physical life which is our basis, or if we reject the mental and physical in our attraction to the spiritual, we do not fulfil God integrally, nor satisfy the conditions of His selfmanifestation. We do not become perfect, but only shift the field of our imperfection or atmost attain a limited altitude. However high we may climb, even though it be to the Non-Being itself, we climb ill if we forget our base. Not to abandon the lower to itself, but to transfigure it in the light of the higher to which we have attained, is true divinity of nature. Brahman is integral and unifies many states of consciousness at a time; we also, manifesting the nature of Brahman, should become integral and all-embracing. ~ Sri Aurobindo, The Life Divine,
422:Necessarily, when we say it is without them, we mean that it exceeds them, that it is something into which they pass in such a way as to cease to be what we call form, quality, quantity and out of which they emerge as form, quality and quantity in the movement.

   They do not pass away into one form, one quality, one quantity which is the basis of all the rest, - for there is none such, - but into something which cannot be defined by any of these terms.

   So all things that are conditions and appearances of the movement pass into That from which they have come and there, so far as they exist, become something that can no longer be described by the terms that are appropriate to them in the movement.

   Therefore we say that the pure existence is an Absolute and in itself unknowable by our thought although we can go back to it in a supreme identity that transcends the terms of knowledge. ~ Sri Aurobindo, The Life Divine, 1.09-09,
423:55: A similar rejection is a necessary self-restraint and a spiritual discipline for the immature seeker, since such powers may be a great, even a deadly peril; for their supernormality may easily feed in him an abnormal exaggeration of the ego. Power in itself may be dreaded as a temptation by the aspirant to perfection, because power can abase as well as elevate; nothing is more liable to misuse. But when new capacities come as an inevitable result of the growth into a greater consciousness and a greater life and that growth is part of the very aim of the spiritual being within us, this bar does not operate; for a growth of the being into supernature and its life in supernature cannot take place or cannot be complete without bringing with it a greater power of consciousness and a greater power of life and the spontaneous development of an instrumentation of knowledge and force normal to that supernature. ~ Sri Aurobindo, The Life Divine, 2.08,
424:A silence, an entry into a wide or even immense or infinite emptiness is part of the inner spiritual experience; of this silence and void the physical mind has a certain fear, the small superficially active thinking or vital mind a shrinking from it or dislike, - for it confuses the silence with mental and vital incapacity and the void with cessation or non-existence: but this silence is the silence of the spirit which is the condition of a greater knowledge, power and bliss, and this emptiness is the emptying of the cup of our natural being, a liberation of it from its turbid contents so that it may be filled with the wine of God; it is the passage not into non-existence but to a greater existence. Even when the being turns towards cessation, it is a cessation not in non-existence but into some vast ineffable of spiritual being or the plunge into the incommunicable superconscience of the Absolute. ~ Sri Aurobindo, The Life Divine, 2.28 - The Divine Life,
425:In the terrestrial formulation of Knowledge and Power, this correlation is not altogether apparent because there consciousness itself is concealed in an original Inconscience and the natural strength and rhythm of its powers in their emergence are diminished and disturbed by the discordances and the veils of the Ignorance. The Inconscient there is the original, potent and automatically effective Force, the conscious mind is only a small labouring agent; but that is because the conscious mind in us has a limited individual action and the Inconscient is an immense action of a universal concealed Consciousness: the cosmic Force, masked as a material Energy, hides from our view by its insistent materiality of process the occult fact that the working of the Inconscient is really the expression of a vast universal Life, a veiled universal Mind, a hooded Gnosis, and without these origins of itself it could have no power of action, no organising coherence. ~ Sri Aurobindo, The Life Divine, 2.28 - The Divine Life,
426:a sevenfold self-revelation within our consciousness: - it will mean the knowledge of the Absolute as the origin of all things; the knowledge of the Self, the Spirit, the Being and of the cosmos as the Self's becoming, the becoming of the Being, a manifestation of the Spirit; the knowledge of the world as one with us in the consciousness of our true self, thus cancelling our division from it by the separative idea and life of ego; the knowledge of our psychic entity and its immortal persistence in Time beyond death and earth-existence; the knowledge of our greater and inner existence behind the surface; the knowledge of our mind, life and body in its true relation to the self within and the superconscient spiritual and supramental being above them; the knowledge, finally, of the true harmony and true use of our thought, will and action and a change of all our nature into a conscious expression of the truth of the Spirit, the Self, the Divinity, the integral spiritual Reality.
   ~ Sri Aurobindo, The Life Divine,
427:But what then of that silent Self, inactive, pure, self-existent, self-enjoying, which presented itself to us as the abiding justification of the ascetic? Here also harmony and not irreconcilable opposition must be the illuminative truth. The silent and the active Brahman are not different, opposite and irreconcilable entities, the one denying, the other affirming a cosmic illusion; they are one Brahman in two aspects, positive and negative, and each is necessary to the other. It is out of this Silence that the Word which creates the worlds for ever proceeds; for the Word expresses that which is self-hidden in the Silence. It is an eternal passivity which makes possible the perfect freedom and omnipotence of an eternal divine activity in innumerable cosmic systems. For the becomings of that activity derive their energies and their illimitable potency of variation and harmony from the impartial support of the immutable Being, its consent to this infinite fecundity of its own dynamic Nature. ~ Sri Aurobindo, The Life Divine, Reality Omnipresent,
428:To know, possess and be the divine being in an animal and egoistic consciousness, to convert our twilit or obscure physical men- tality into the plenary supramental illumination, to build peace and a self-existent bliss where there is only a stress of transitory satisfactions besieged by physical pain and emotional suffering, to establish an infinite freedom in a world which presents itself as a group of mechanical necessities, to discover and realise the immortal life in a body subjected to death and constant mutation, - this is offered to us as the manifestation of God in Matter and the goal of Nature in her terrestrial evolution. To the ordinary material intellect which takes its present organisation of consciousness for the limit of its possibilities, the direct contradiction of the unrealised ideals with the realised fact is a final argument against their validity. But if we take a more deliberate view of the world's workings, that direct opposition appears rather as part of Nature's profoundest method and the seal of her completest sanction. ~ Sri Aurobindo, The Life Divine, 1.01,
429:THE PROGRESSIVE revelation of a great, a transcendent, a luminous Reality with the multitudinous relativities of this world that we see and those other worlds that we do not see as means and material, condition and field, this would seem then to be the meaning of the universe, - since meaning and aim it has and is neither a purposeless illusion nor a fortuitous accident.

   For the same reasoning which leads us to conclude that world-existence is not a deceptive trick of Mind, justifies equally the certainty that it is no blindly and helplessly self-existent mass of separate phenomenal existences clinging together and struggling together as best they can in their orbit through eternity, no tremendous self-creation and self-impulsion of an ignorant Force without any secret Intelligence within aware of its starting-point and its goal and guiding its process and its motion.

   An existence, wholly self-aware and therefore entirely master of itself, possesses the phenomenal being in which it is involved, realises itself in form, unfolds itself in the individual. ~ Sri Aurobindo, The Life Divine 1.6-1,
430:If we regard the Powers of the Reality as so many Godheads, we can say that the Overmind releases a million Godheads into action, each empowered to create its own world, each world capable of relation, communication and interplay with the others.
There are in the Veda different formulations of the nature of the Gods: it is said they are all one Existence to which the sages give different names; yet each God is worshipped as if he by himself is that Existence, one who is all the other Gods together or contains them in his being; and yet again each is a separate Deity acting sometimes in unison with companion deities, sometimes separately, sometimes even in apparent opposition to other Godheads of the same Existence. In the Supermind all this would be held together as a harmonised play of the one Existence; in the Overmind each of these three conditions could be a separate action or basis of action and have its own principle of development and consequences and yet each keep the power to combine with the others in a more composite harmony. ~ Sri Aurobindo, The Life Divine, Supermind Mind and the Overmind Maya,
431:To enlarge the sense-faculties without the knowledge that would give the old sense-values their right interpretation from the new standpoint might lead to serious disorders and incapacities, might unfit for practical life and for the orderly and disciplined use of the reason. Equally, an enlargement of our mental consciousness out of the experience of the egoistic dualities into an unregulated unity with some form of total consciousness might easily bring about a confusion and incapacity for the active life of humanity in the established order of the world's relativities. This, no doubt, is the root of the injunction imposed in the Gita on the man who has the knowledge not to disturb the life-basis and thought-basis of the ignorant; for, impelled by his example but unable to comprehend the principle of his action, they would lose their own system of values without arriving at a higher foundation.
   Such a disorder and incapacity may be accepted personally and are accepted by many great souls as a temporary passage or as the price to be paid for the entry into a wider existence.
   ~ Sri Aurobindo, The Life Divine,
432:It has been argued that this is no relation peculiar to the constitution of humanity and its outlook upon an objective world, but the very nature of existence itself; all phenomenal existence consists of an observing consciousness and an active objectivity, and the Action cannot proceed without the Witness because the universe exists only in or for the consciousness that observes and has no independent reality. It has been argued in reply that the material universe enjoys an eternal self-existence: it was here before life and mind made their appearance; it will survive after they have disappeared and no longer trouble with their transient strivings and limited thoughts the eternal and inconscient rhythm of the suns. The difference, so metaphysical in appearance, is yet of the utmost practical import, for it determines the whole outlook of man upon life, the goal that he shall assign for his efforts and the field in which he shall circumscribe his energies. For it raises the question of the reality of cosmic existence and, more important still, the question of the value of human life.
   ~ Sri Aurobindo, The Life Divine, 23,
433:Let The Beasts Their Breath Resign
Let the beasts their breath resign,
Strangers to the life divine;
Who their God can never know,
Let their spirit downward go.
You for higher ends were born,
You may all to God return,
Dwell with him above the sky;
Why will you for ever die?
You, on whom he favours showers,
You, possest of nobler powers,
You, of reason's powers possest,
You, with will and memory blest,
You, with finer sense endued,
Creatures capable of God;
Noblest of his creatures, why,
Why will you for ever die?
You, whom he ordained to be
Transcripts of the Deity;
You, whom he in life doth hold;
You, for whom himself was sold;
You, on whom he still doth wait,
Whom he would again create;
Made by him, and purchased, why,
Why will you for ever die?
You, who own his record true,
You, his chosen people, you,
You, who call the Saviour Lord,
You, who read his written word,
You, who see the gospel-light,
Claim a crown in Jesu's right;
Why will you, ye Christians, why
Will the house of Israel die?
~ Charles Wesley,
434:
   An Informal Integral Canon: Selected books on Integral Science, Philosophy and the Integral Transformation
   Sri Aurobindo - The Life Divine
   Sri Aurobindo - The Synthesis of Yoga
   Pierre Teilhard de Chardin - The Phenomenon of Man
   Jean Gebser - The Ever-Present Origin
   Edward Haskell - Full Circle - The Moral Force of Unified Science
   Oliver L. Reiser - Cosmic Humanism and World Unity
   Christopher Hills - Nuclear Evolution: Discovery of the Rainbow Body
   The Mother - Mother's Agenda
   Erich Jantsch - The Self-Organizing Universe - Scientific and Human Implications of the Emerging Paradigm of Evolution
   T. R. Thulasiram - Arut Perum Jyothi and Deathless Body
   Kees Zoeteman - Gaiasophy
   Ken Wilber - Sex Ecology Spirituality: The Spirit of Evolution
   Don Edward Beck - Spiral Dynamics: Mastering Values, Leadership, and Change
   Kundan Singh - The Evolution of Integral Yoga: Sri Aurobindo, Sri Ramakrishna, and Swami Vivekananda
   Sean Esbjorn-Hargens - Integral Ecology: Uniting Multiple Perspectives on the Natural World
   ~ M Alan Kazlev, Kheper, #reading list,
435:This Divine Being, Sachchidananda, is at once impersonal and personal: it is an Existence and the origin and foundation of all truths, forces, powers, existences, but it is also the one transcendent Conscious Being and the All-Person of whom all conscious beings are the selves and personalities; for He is their highest Self and the universal indwelling Presence. It is a necessity for the soul in the universe - and therefore the inner trend of the evolutionary Energy and its ultimate intention - to know and to grow into this truth of itself, to become one with the Divine Being, to raise its nature to the Divine Nature, its existence into the Divine Existence, its consciousness into the Divine Consciousness, its delight of being into the divine Delight of Being, and to receive all this into its becoming, to make the becoming an expression of that highest Truth, to be possessed inwardly of the Divine Self and Master of its existence and to be at tthe same time wholly possessed by Him and moved by His Divine Energy and live and act in a complete self-giving and surrender.
   ~ Sri Aurobindo, The Life Divine, The Integral Knowledge and the Aim of Life; Four Theories of Existence, 688,
436:The pure existent is then a fact and no mere concept; it is the fundamental reality. But, let us hasten to add, the movement, the energy, the becoming are also a fact, also a reality. The supreme intuition and its corresponding experience may correct the other, may go beyond, may suspend, but do not abolish it. We have therefore two fundamental facts of pure existence and of worldexistence, a fact of Being, a fact of Becoming. To deny one or the other is easy; to recognise the facts of consciousness and find out their relation is the true and fruitful wisdom.

Stability and movement, we must remember, are only our psychological representations of the Absolute, even as are oneness and multitude. The Absolute is beyond stability and movement as it is beyond unity and multiplicity. But it takes its eternal poise in the one and the stable and whirls round itself infinitely, inconceivably, securely in the moving and multitudinous. World-existence is the ecstatic dance of Shiva which multiplies the body of the God numberlessly to the view: it leaves that white existence precisely where and what it was, ever is and ever will be; its sole absolute object is the joy of the dancing. ~ Sri Aurobindo, The Life Divine, The Pure Existent, 85,
437:Therefore the age of intuitive knowledge, represented by the early Vedantic thinking of the Upanishads, had to give place to the age of rational knowledge; inspired Scripture made room for metaphysical philosophy, even as afterwards metaphysical philosophy had to give place to experimental Science.

   Intuitive thought which is a messenger from the superconscient and therefore our highest faculty, was supplanted by the pure reason which is only a sort of deputy and belongs to the middle heights of our being; pure reason in its turn was supplanted for a time by the mixed action of the reason which lives on our plains and lower elevations and does not in its view exceed the horizon of the experience that the physical mind and senses or such aids as we can invent for them can bring to us.

   And this process which seems to be a descent, is really a circle of progress.

   For in each case the lower faculty is compelled to take up as much as it can assimilate of what the higher had already given and to attempt to re-establish it by its own methods.

   By the attempt it is itself enlarged in its scope and arrives eventually at a more supple and a more ample selfaccommodation to the higher faculties. ~ Sri Aurobindo, The Life Divine, 1.08-13,
438:What is that work and result, if not a self-involution of Consciousness in form and a self-evolution out of form so as to actualise some mighty possibility in the universe which it has created? And what is its will in Man if not a will to unending Life, to unbounded Knowledge, to unfettered Power? Science itself begins to dream of the physical conquest of death, expresses an insatiable thirst for knowledge, is working out something like a terrestrial omnipotence for humanity. Space and Time are contracting to the vanishing-point in its works, and it strives in a hundred ways to make man the master of circumstance and so lighten the fetters of causality. The idea of limit, of the impossible begins to grow a little shadowy and it appears instead that whatever man constantly wills, he must in the end be able to do; for the consciousness in the race eventually finds the means. It is not in the individual that this omnipotence expresses itself, but the collective Will of mankind that works out with the individual as a means. And yet when we look more deeply, it is not any conscious Will of the collectivity, but a superconscious Might that uses the individual as a centre and means, the collectivity as a condition and field. What is this but the God in man, the infinite Identity, the multitudinous Unity, the Omniscient, the Omnipotent, who having made man in His own image, with the ego as a centre of working, with the race, the collective Narayana, the visvamanava as the mould and circumscription, seeks to express in them some image of the unity, omniscience, omnipotence which are the self-conception of the Divine?
   ~ Sri Aurobindo, The Life Divine,
439:The whole crux and difficulty of human life lies here. Man is this mental being, this mental consciousness working as mental force, aware in a way of the universal force and life of which he is part but, because he has not knowledge of its universality or even of the totality of his own being, unable to deal either with life in general or with his own life in a really effective and victorious movement of mastery. He seeks to know Matter in order to be master of the material environment, to know Life in order to be master of the vital existence, to know Mind in order to be master of the great obscure movement of mentality in which he is not only a jet of light of self-consciousness like the animal, but also more and more a flame of growing knowledge. Thus he seeks to know himself in order to be master of himself, to know the world in order to be master of the world. This is the urge of Existence in him, the necessity of the Consciousness he is, the impulsion of the Force that is his life, the secret will of Sachchidananda appearing as the individual in a world in which He expresses and yet seems to deny Himself. To find the conditions under which this inner impulsion is satisfied is the problem man must strive always to resolve and to that he is compelled by the very nature of his own existence and by the Deity seated within him; and until the problem is solved, the impulse satisfied, the human race cannot rest from its labour. Either man must fulfil himself by satisfying the Divine within him or he must produce out of himself a new and greater being who will be more capable of satisfying it. He must either himself become a divine humanity or give place to Superman.
   ~ Sri Aurobindo, The Life Divine,
440:IN OUR scrutiny of the seven principles of existence it was found that they are one in their essential and fundamental reality: for if even the matter of the most material universe is nothing but a status of being of Spirit made an object of sense, envisaged by the Spirit's own consciousness as the stuff of its forms, much more must the life-force that constitutes itself into form of Matter, and the mind-consciousness that throws itself out as Life, and the Supermind that develops Mind as one of its powers, be nothing but Spirit itself modified in apparent substance and in dynamism of action, not modified in real essence. All are powers of one Power of being and not other than that All-Existence, All-Consciousness, All-Will, All-Delight which is the true truth behind every appearance. And they are not only one in their reality, but also inseparable in the sevenfold variety of their action. They are the seven colours of the light of the divine consciousness, the seven rays of the Infinite, and by them the Spirit has filled in on the canvas of his self-existence conceptually extended, woven of the objective warp of Space and the subjective woof of Time, the myriad wonders of his self-creation great, simple, symmetrical in its primal laws and vast framings, infinitely curious and intricate in its variety of forms and actions and the complexities of relation and mutual effect of all upon each and each upon all. These are the seven Words of the ancient sages; by them have been created and in the light of their meaning are worked out and have to be interpreted the developed and developing harmonies of the world we know and the worlds behind of which we have only an indirect knowledge. The Light, the Sound is one; their action is sevenfold.
   ~ Sri Aurobindo, The Life Divine, 7 - The Knowledge and the Ignorance, 499,
441:If we accept the Vedic image of the Sun of Truth, - an image which in this experience becomes a reality, - we may compare the action of the Higher Mind to a composed and steady sunshine, the energy of the Illumined Mind beyond it to an outpouring of massive lightnings of flaming sun-stuff. Still beyond can be met a yet greater power of the Truth-Force, an intimate and exact Truth-vision, Truth-thought, Truth-sense, Truth-feeling, Truth-action, to which we can give in a special sense the name of Intuition; for though we have applied that word for want of a better to any supra-intellectual direct way of knowing, yet what we actually know as intuition is only one special movement of self-existent knowledge. This new range is its origin; it imparts to our intuitions something of its own distinct character and is very clearly an intermediary of a greater Truth-Light with which our mind cannot directly communicate. At the source of this Intuition we discover a superconscient cosmic Mind in direct contact with the Supramental Truth-Consciousness, an original intensity determinant of all movements below it and all mental energies, - not Mind as we know it, but an Overmind that covers as with the wide wings of some creative Oversoul this whole lower hemisphere of Knowledge-Ignorance, links it with that greater Truth-Consciousness while yet at the same time with its brilliant golden Lid it veils the face of the greater Truth from our sight, intervening with its flood of infinite possibilities as at once an obstacle and a passage in our seeking of the spiritual law of our existence, its highest aim, its secret Reality. This then is the occult link we were looking for; this is the Power that at once connects and divides the supreme Knowledge and the cosmic Ignorance. ~ Sri Aurobindo, The Life Divine, Supermind Mind and the Overmind Maya, 293,
442:There is the one door in us that sometimes swings open upon the splendour of a truth beyond and, before it shuts again, allows a ray to touch us, - a luminous intimation which, if we have the strength and firmness, we may hold to in our faith and make a starting-point for another play of consciousness than that of the sense-mind, for the play of Intuition. For if we examine carefully, we shall find that Intuition is our first teacher. Intuition always stands veiled behind our mental operations. Intuition brings to man those brilliant messages from the Unknown which are the beginning of his higher knowledge. Reason only comes in afterwards to see what profit it can have of the shining harvest. Intuition gives us that idea of something behind and beyond all that we know and seem to be which pursues man always in contradiction of his lower reason and all his normal experience and impels him to formulate that formless perception in the more positive ideas of God, Immortality, Heaven and the rest by which we strive to express it to the mind. For Intuition is as strong as Nature herself from whose very soul it has sprung and cares nothing for the contradictions of reason or the denials of experience. It knows what is because it is, because itself it is of that and has come from that, and will not yield it to the judgment of what merely becomes and appears. What the Intuition tells us of, is not so much Existence as the Existent, for it proceeds from that one point of light in us which gives it its advantage, that sometimes opened door in our own self-awareness. Ancient Vedanta seized this message of the Intuition and formulated it in the three great declarations of the Upanishads, I am He, Thou art That, O Swetaketu, All this is the Brahman; this Self is the Brahman.
   ~ Sri Aurobindo, The Life Divine, The Methods of Vedantic Knowledge,
443:I know some individuals who make this their daily practice: starting at the beginning and reading a canto or half a canto every day till they reach the end and then starting at the beginning again, and in that way they have gone through the whole of Savitri many times. When this is done in groups there's really no doubt that by this going through the whole soundbody of the epic from beginning to end aloud, there must be built up a very strong force field of vibrations. It is definitely of benefit to the people who participate in it. But again I would say that the effect or benefit of this sacrifice will be richer to the extent that the reading is done with understanding and above all with soul surrender. It shouldn't become a mere ritual.
Sri Aurobindo's mantric lines, repeated one after the other, will always have their power; but the power will be much greater if the mind can participate, and the will and the heart.
I have also heard of some groups who select one line that seems to have a particular mantric power and then within the group they chant that line many, many times. They concentrate on that one special line, and try to take its vibrations deep into themselves. Again I am sure that this is very beneficial to those who practice it.
In that way the words enter very deeply into the consciousness. There they resonate and do their work, and perhaps not just the surface meaning but the deeper meaning and the deeper vibrations may reveal their full depth to those who undertake this exercise if it is done with self-dedication, with a true aspiration to internalise the heart of the meaning, not just as a mere repetition.
At another end of the spectrum of possible approaches to Savitri, we can say there would be the aesthetic approach, the approach of enjoying it for its poetic beauty. I met a gentleman a couple of months ago, who told me, "We have faith in Sri Aurobindo, but it is so difficult to understand his books. We tried with The Life Divine, we tried with The Synthesis of Yoga but we found them so difficult. ~ collab summer & fall 2011,
444:It is not very easy for the customary mind of man, always attached to its past and present associations, to conceive of an existence still human, yet radically changed in what are now our fixed circumstances.We are in respect to our possible higher evolution much in the position of the original Ape of the Darwinian theory. It would have been impossible for that Ape leading his instinctive arboreal life in primeval forests to conceive that there would be one day an animal on the earth who would use a new faculty called reason upon the materials of his inner and outer existence, who would dominate by that power his instincts and habits, change the circumstances of his physical life, build for himself houses of stone, manipulate Nature's forces, sail the seas, ride the air, develop codes of conduct, evolve conscious methods for his mental and spiritual development. And if such a conception had been possible for the Ape-mind, it would still have been difficult for him to imagine that by any progress of Nature or long effort of Will and tendency he himself could develop into that animal. Man, because he has acquired reason and still more because he has indulged his power of imagination and intuition, is able to conceive an existence higher than his own and even to envisage his personal elevation beyond his present state into that existence. His idea of the supreme state is an absolute of all that is positive to his own concepts and desirable to his own instinctive aspiration,-Knowledge without its negative shadow of error, Bliss without its negation in experience of suffering, Power without its constant denial by incapacity, purity and plenitude of being without the opposing sense of defect and limitation. It is so that he conceives his gods; it is so that he constructs his heavens. But it is not so that his reason conceives of a possible earth and a possible humanity. His dream of God and Heaven is really a dream of his own perfection; but he finds the same difficulty in accepting its practical realisation here for his ultimate aim as would the ancestral Ape if called upon to believe in himself as the future Man. ~ Sri Aurobindo, The Life Divine, Ego and the Dualities,
445:The one high and reasonable course for the individual human being, - unless indeed he is satisfied with pursuing his personal purposes or somehow living his life until it passes out of him, - is to study the laws of the Becoming and take the best advantage of them to realise, rationally or intuitionally, inwardly or in the dynamism of life, its potentialities in himself or for himself or in or for the race of which he is a member; his business is to make the most of such actualities as exist and to seize on or to advance towards the highest possibilities that can be developed here or are in the making. Only mankind as a whole can do this with entire effect, by the mass of individual and collective action, in the process of time, in the evolution of the race experience: but the individual man can help towards it in his own limits, can do all these things for himself to a certain extent in the brief space of life allotted to him; but, especially, his thought and action can be a contribution towards the present intellectual, moral and vital welfare and the future progress of the race. He is capable of a certain nobility of being; an acceptance of his inevitable and early individual annihilation does not preclude him from making a high use of the will and thought which have been developed in him or from directing them to great ends which shall or may be worked out by humanity. Even the temporary character of the collective being of humanity does not so very much matter, - except in the most materialist view of existence; for so long as the universal Becoming takes the form of human body and mind, the thought, the will it has developed in its human creature will work itself out and to follow that intelligently is the natural law and best rule of human life. Humanity and its welfare and progress during its persistence on earth provide the largest field and the natural limits for the terrestrial aim of our being; the superior persistence of the race and the greatness and importance of the collective life should determine the nature and scope of our ideals. But if the progress or welfare of humanity be excluded as not our business or as a delusion, the individual is there; to achieve his greatest possible perfection or make the most of his life in whatever way his nature demands will then be life's significance.
   ~ Sri Aurobindo, The Life Divine, [T1],
446:Thus the eternal paradox and eternal truth of a divine life in an animal body, an immortal aspiration or reality inhabiting a mortal tenement, a single and universal consciousness representing itself in limited minds and divided egos, a transcendent, indefinable, timeless and spaceless Being who alone renders time and space and cosmos possible, and in all these the higher truth realisable by the lower term, justify themselves to the deliberate reason as well as to the persistent instinct or intuition of mankind. Attempts are sometimes made to have done finally with questionings which have so often been declared insoluble by logical thought and to persuade men to limit their mental activities to the practical and immediate problems of their material existence in the universe; but such evasions are never permanent in their effect. Mankind returns from them with a more vehement impulse of inquiry or a more violent hunger for an immediate solution. By that hunger mysticism profits and new religions arise to replace the old that have been destroyed or stripped of significance by a scepticism which itself could not satisfy because, although its business was inquiry, it was unwilling sufficiently to inquire. The attempt to deny or stifle a truth because it is yet obscure in its outward workings and too often represented by obscurantist superstition or a crude faith, is itself a kind of obscurantism. The will to escape from a cosmic necessity because it is arduous, difficult to justify by immediate tangible results, slow in regulating its operations, must turn out eventually to have been no acceptance of the truth of Nature but a revolt against the secret, mightier will of the great Mother. It is better and more rational to accept what she will not allow us as a race to reject and lift it from the sphere of blind instinct, obscure intuition and random aspiration into the light of reason and an instructed and consciously self-guiding will. And if there is any higher light of illumined intuition or self-revealing truth which is now in man either obstructed and inoperative or works with intermittent glancings as if from behind a veil or with occasional displays as of the northern lights in our material skies, then there also we need not fear to aspire. For it is likely that such is the next higher state of consciousness of which Mind is only a form and veil, and through the splendours of that light may lie the path of our progressive self-enlargement into whatever highest state is humanity's ultimate resting-place. ~ Sri Aurobindo, The Life Divine, The Human Aspiration,
447:Integral knowledge will then mean the cancelling of the sevenfold Ignorance by the discovery of what it misses and ignores, a sevenfold self-revelation within our consciousness:- it will mean the knowledge of the Absolute as the origin of all things; the knowledge of the Self, the Spirit, the Being and of the cosmos as the Self's becoming, the becoming of the Being, a manifestation of the Spirit; the knowledge of the world as one with us in the consciousness of our true self, thus cancelling our division from it by the separative idea and life of ego; the knowledge of our psychic entity and its immortal persistence in Time beyond death and earth-existence; the knowledge of our greater and inner existence behind the surface; the knowledge of our mind, life and body in its true relation to the self within and the superconscient spiritual and supramental being above them; the knowledge, finally, of the true harmony and true use of our thought, will and action and a change of all our nature into a conscious expression of the truth of the Spirit, the Self, the Divinity, the integral spiritual Reality. But this is not an intellectual knowledge which can be learned and completed in our present mould of consciousness; it must be an experience, a becoming, a change of consciousness, a change of being. This brings in the evolutionary character of the Becoming and the fact that our mental ignorance is only a stage in our evolution. The integral knowledge, then, can only come by an evolution of our being and our nature, and that would seem to signify a slow process in Time such as has accompanied the other evolutionary transformations. But as against that inference there is the fact that the evolution has now become conscious and its method and steps need not be altogether of the same character as when it was subconscious in its process. The integral knowledge, since it must result from a change of consciousness, can be gained by a process in which our will and endeavour have a part, in which they can discover and apply their own steps and method: its growth in us can proceed by a conscious self-transformation. It is necessary then to see what is likely to be the principle of this new process of evolution and what are the movements of the integral knowledge that must necessarily emerge in it,-or, in other words, what is the nature of the consciousness that must be the base of the life divine and how that life may be expected to be formed or to form itself, to materialise or, as one might say, to realise.
   ~ Sri Aurobindo, The Life Divine, Reality and the Integral Knowledge, 681,
448:If we look at this picture of the Self-Existence and its works as a unitary unlimited whole of vision, it stands together and imposes itself by its convincing totality: but to the analysis of the logical intellect it offers an abundance of difficulties, such as all attempts to erect a logical system out of a perception of an illimitable Existence must necessarily create; for any such endeavour must either effect consistency by an arbitrary sectioning of the complex truth of things or else by its comprehensiveness become logically untenable. For we see that the Indeterminable determines itself as infinite and finite, the Immutable admits a constant mutability and endless differences, the One becomes an innumerable multitude, the Impersonal creates or supports personality, is itself a Person; the Self has a nature and is yet other than its nature; Being turns into becoming and yet it is always itself and other than its becomings; the Universal individualises itself and the Individual universalises himself; Brahman is at once void of qualities and capable of infinite qualities, the Lord and Doer of works, yet a non-doer and a silent witness of the workings of Nature. If we look carefully at these workings of Nature, once we put aside the veil of familiarity and our unthinking acquiescence in the process of things as natural because so they always happen, we discover that all she does in whole or in parts is a miracle, an act of some incomprehensible magic. The being of the Self-existence and the world that has appeared in it are, each of them and both together, a suprarational mystery. There seems to us to be a reason in things because the processes of the physical finite are consistent to our view and their law determinable, but this reason in things, when closely examined, seems to stumble at every moment against the irrational or infrarational and the suprarational: the consistency, the determinability of process seems to lessen rather than increase as we pass from matter to life and from life to mentality; if the finite consents to some extent to look as if it were rational, the infinitesimal refuses to be bound by the same laws and the infinite is unseizable. As for the action of the universe and its significance, it escapes us altogether; if Self, God or Spirit there be, his dealings with the world and us are incomprehensible, offer no clue that we can follow. God and Nature and even ourselves move in a mysterious way which is only partially and at points intelligible, but as a whole escapes our comprehension. All the works of Maya look like the production of a suprarational magical Power which arranges things according to its wisdom or its phantasy, but a wisdom which is not ours and a phantasy which baffles our imagination. ~ Sri Aurobindo, The Life Divine, 2.02,
449: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],
450:In our world error is continually the handmaid and pathfinder of Truth; for error is really a half-truth that stumbles because of its limitations; often it is Truth that wears a disguise in order to arrive unobserved near to its goal. Well, if it could always be, as it has been in the great period we are leaving, the faithful handmaid, severe, conscientious, clean-handed, luminous within its limits, a half-truth and not a reckless and presumptuous aberration.
   A certain kind of Agnosticism is the final truth of all knowledge. For when we come to the end of whatever path, the universe appears as only a symbol or an appearance of an unknowable Reality which translates itself here into different systems of values, physical values, vital and sensational values, intellectual, ideal and spiritual values. The more That becomes real to us, the more it is seen to be always beyond defining thought and beyond formulating expression. "Mind attains not there, nor speech."3 And yet as it is possible to exaggerate, with the Illusionists, the unreality of the appearance, so it is possible to exaggerate the unknowableness of the Unknowable. When we speak of It as unknowable, we mean, really, that It escapes the grasp of our thought and speech, instruments which proceed always by the sense of difference and express by the way of definition; but if not knowable by thought, It is attainable by a supreme effort of consciousness. There is even a kind of Knowledge which is one with Identity and by which, in a sense, It can be known. Certainly, that Knowledge cannot be reproduced successfully in the terms of thought and speech, but when we have attained to it, the result is a revaluation of That in the symbols of our cosmic consciousness, not only in one but in all the ranges of symbols, which results in a revolution of our internal being and, through the internal, of our external life. Moreover, there is also a kind of Knowledge through which That does reveal itself by all these names and forms of phenomenal existence which to the ordinary intelligence only conceal It. It is this higher but not highest process of Knowledge to which we can attain by passing the limits of the materialistic formula and scrutinising Life, Mind and Supermind in the phenomena that are characteristic of them and not merely in those subordinate movements by which they link themselves to Matter.
   The Unknown is not the Unknowable; it need not remain the unknown for us, unless we choose ignorance or persist in our first limitations. For to all things that are not unknowable, all things in the universe, there correspond in that universe faculties which can take cognisance of them, and in man, the microcosm, these faculties are always existent and at a certain stage capable of development. We may choose not to develop them; where they are partially developed, we may discourage and impose on them a kind of atrophy. But, fundamentally, all possible knowledge is knowledge within the power of humanity. And since in man there is the inalienable impulse of Nature towards self-realisation, no struggle of the intellect to limit the action of our capacities within a determined area can for ever prevail. When we have proved Matter and realised its secret capacities, the very knowledge which has found its convenience in that temporary limitation, must cry to us, like the Vedic Restrainers, 'Forth now and push forward also in other fields.'
   ~ Sri Aurobindo, The Life Divine,
451:This greater Force is that of the Illumined Mind, a Mind no longer of higher Thought, but of spiritual light. Here the clarity of the spiritual intelligence, its tranquil daylight, gives place or subordinates itself to an intense lustre, a splendour and illumination of the spirit: a play of lightnings of spiritual truth and power breaks from above into the consciousness and adds to the calm and wide enlightenment and the vast descent of peace which characterise or accompany the action of the larger conceptual-spiritual principle, a fiery ardour of realisation and a rapturous ecstasy of knowledge. A downpour of inwardly visible Light very usually envelops this action; for it must be noted that, contrary to our ordinary conceptions, light is not primarily a material creation and the sense or vision of light accompanying the inner illumination is not merely a subjective visual image or a symbolic phenomenon: light is primarily a spiritual manifestation of the Divine Reality illuminative and creative; material light is a subsequent representation or conversion of it into Matter for the purposes of the material Energy. There is also in this descent the arrival of a greater dynamic, a golden drive, a luminous enthousiasmos of inner force and power which replaces the comparatively slow and deliberate process of the Higher Mind by a swift, sometimes a vehement, almost a violent impetus of rapid transformation.
   But these two stages of the ascent enjoy their authority and can get their own united completeness only by a reference to a third level; for it is from the higher summits where dwells the intuitional being that they derive the knowledge which they turn into thought or sight and bring down to us for the mind's transmutation. Intuition is a power of consciousness nearer and more intimate to the original knowledge by identity; for it is always something that leaps out direct from a concealed identity. It is when the consciousness of the subject meets with the consciousness in the object, penetrates it and sees, feels or vibrates with the truth of what it contacts, that the intuition leaps out like a spark or lightning-flash from the shock of the meeting; or when the consciousness, even without any such meeting, looks into itself and feels directly and intimately the truth or the truths that are there or so contacts the hidden forces behind appearances, then also there is the outbreak of an intuitive light; or, again, when the consciousness meets the Supreme Reality or the spiritual reality of things and beings and has a contactual union with it, then the spark, the flash or the blaze of intimate truth-perception is lit in its depths. This close perception is more than sight, more than conception: it is the result of a penetrating and revealing touch which carries in it sight and conception as part of itself or as its natural consequence. A concealed or slumbering identity, not yet recovering itself, still remembers or conveys by the intuition its own contents and the intimacy of its self-feeling and self-vision of things, its light of truth, its overwhelming and automatic certitude. ... Intuition is always an edge or ray or outleap of a superior light; it is in us a projecting blade, edge or point of a far-off supermind light entering into and modified by some intermediate truth-mind substance above us and, so modified, again entering into and very much blinded by our ordinary or ignorant mind substance; but on that higher level to which it is native its light is unmixed and therefore entirely and purely veridical, and its rays are not separated but connected or massed together in a play of waves of what might almost be called in the Sanskrit poetic figure a sea or mass of stable lightnings.
   ~ Sri Aurobindo, The Life Divine,
452:[the sevenfold ignorance and the integral knowledge:]

   We are ignorant of the Absolute which is the source of all being and becoming; we take partial facts of being, temporal relations of the becoming for the whole truth of existence,-that is the first, the original ignorance. We are ignorant of the spaceless, timeless, immobile and immutable Self; we take the constant mobility and mutation of the cosmic becoming in Time and Space for the whole truth of existence, -that is the second, the cosmic ignorance. We are ignorant of our universal self, the cosmic existence, the cosmic consciousness, our infinite unity with all being and becoming; we take our limited egoistic mentality, vitality, corporeality for our true self and regard everything other than that as not-self,-that is the third, the egoistic ignorance. We are ignorant of our eternal becoming in Time; we take this little life in a small span of Time, in a petty field of Space, for our beginning, our middle and our end,-that is the fourth, the temporal ignorance. Even within this brief temporal becoming we are ignorant of our large and complex being, of that in us which is superconscient, subconscient, intraconscient, circumconscient to our surface becoming; we take that surface becoming with its small selection of overtly mentalised experiences for our whole existence,-that is the fifth, the psychological ignorance. We are ignorant of the true constitution of our becoming; we take the mind or life or body or any two of these or all three for our true principle or the whole account of what we are, losing sight of that which constitutes them and determines by its occult presence and is meant to determine sovereignly by its emergence their operations,-that is the sixth, the constitutional ignorance. As a result of all these ignorances, we miss the true knowledge, government and enjoyment of our life in the world; we are ignorant in our thought, will, sensations, actions, return wrong or imperfect responses at every point to the questionings of the world, wander in a maze of errors and desires, strivings and failures, pain and pleasure, sin and stumbling, follow a crooked road, grope blindly for a changing goal,-that is the seventh, the practical ignorance.

   Our conception of the Ignorance will necessarily determine our conception of the Knowledge and determine, therefore, since our life is the Ignorance at once denying and seeking after the Knowledge, the goal of human effort and the aim of the cosmic endeavour. Integral knowledge will then mean the cancelling of the sevenfold Ignorance by the discovery of what it misses and ignores, a sevenfold self-revelation within our consciousness:- it will mean [1] the knowledge of the Absolute as the origin of all things; [2] the knowledge of the Self, the Spirit, the Being and of the cosmos as the Self's becoming, the becoming of the Being, a manifestation of the Spirit; [3] the knowledge of the world as one with us in the consciousness of our true self, thus cancelling our division from it by the separative idea and life of ego; [4] the knowledge of our psychic entity and its immortal persistence in Time beyond death and earth-existence; [5] the knowledge of our greater and inner existence behind the surface; [6] the knowledge of our mind, life and body in its true relation to the self within and the superconscient spiritual and supramental being above them; [7] the knowledge, finally, of the true harmony and true use of our thought, will and action and a change of all our nature into a conscious expression of the truth of the Spirit, the Self, the Divinity, the integral spiritual Reality.

   But this is not an intellectual knowledge which can be learned and completed in our present mould of consciousness; it must be an experience, a becoming, a change of consciousness, a change of being. This brings in the evolutionary character of the Becoming and the fact that our mental ignorance is only a stage in our evolution. The integral knowledge, then, can only come by an evolution of our being and our nature, and that would seem to signify a slow process in Time such as has accompanied the other evolutionary transformations. But as against that inference there is the fact that the evolution has now become conscious and its method and steps need not be altogether of the same character as when it was subconscious in its process. The integral knowledge, since it must result from a change of consciousness, can be gained by a process in which our will and endeavour have a part, in which they can discover and apply their own steps and method: its growth in us can proceed by a conscious self-transformation. It is necessary then to see what is likely to be the principle of this new process of evolution and what are the movements of the integral knowledge that must necessarily emerge in it,-or, in other words, what is the nature of the consciousness that must be the base of the life divine and how that life may be expected to be formed or to form itself, to materialise or, as one might say, to realise.
   ~ Sri Aurobindo, The Life Divine, pg 680-683 [T1],
453:The Supermind [Supramental consciousness] is in its very essence a truth-consciousness, a consciousness always free from the Ignorance which is the foundation of our present natural or evolutionary existence and from which nature in us is trying to arrive at self-knowledge and world-knowledge and a right consciousness and the right use of our existence in the universe. The Supermind, because it is a truth-consciousness, has this knowledge inherent in it and this power of true existence; its course is straight and can go direct to its aim, its field is wide and can even be made illimitable. This is because its very nature is knowledge: it has not to acquire knowledge but possesses it in its own right; its steps are not from nescience or ignorance into some imperfect light, but from truth to greater truth, from right perception to deeper perception, from intuition to intuition, from illumination to utter and boundless luminousness, from growing widenesses to the utter vasts and to very infinitude. On its summits it possesses the divine omniscience and omnipotence, but even in an evolutionary movement of its own graded self-manifestation by which it would eventually reveal its own highest heights, it must be in its very nature essentially free from ignorance and error: it starts from truth and light and moves always in truth and light. As its knowledge is always true, so too its will is always true; it does not fumble in its handling of things or stumble in its paces. In the Supermind feeling and emotion do not depart from their truth, make no slips or mistakes, do not swerve from the right and the real, cannot misuse beauty and delight or twist away from a divine rectitude. In the Supermind sense cannot mislead or deviate into the grossnesses which are here its natural imperfections and the cause of reproach, distrust and misuse by our ignorance. Even an incomplete statement made by the Supermind is a truth leading to a further truth, its incomplete action a step towards completeness. All the life and action and leading of the Supermind is guarded in its very nature from the falsehoods and uncertainties that are our lot; it moves in safety towards its perfection. Once the truth-consciousness was established here on its own sure foundation, the evolution of divine life would be a progress in felicity, a march through light to Ananda. Supermind is an eternal reality of the divine Being and the divine Nature. In its own plane it already and always exists and possesses its own essential law of being; it has not to be created or to emerge or evolve into existence out of involution in Matter or out of non-existence, as it might seem to the view of mind which itself seems to its own view to have so emerged from life and Matter or to have evolved out of an involution in life and Matter. The nature of Supermind is always the same, a being of knowledge, proceeding from truth to truth, creating or rather manifesting what has to be manifested by the power of a pre-existent knowledge, not by hazard but by a self-existent destiny in the being itself, a necessity of the thing in itself and therefore inevitable. Its -manifestation of the divine life will also be inevitable; its own life on its own plane is divine and, if Supermind descends upon the earth, it will bring necessarily the divine life with it and establish it here. Supermind is the grade of existence beyond mind, life and Matter and, as mind, life and Matter have manifested on the earth, so too must Supermind in the inevitable course of things manifest in this world of Matter. In fact, a supermind is already here but it is involved, concealed behind this manifest mind, life and Matter and not yet acting overtly or in its own power: if it acts, it is through these inferior powers and modified by their characters and so not yet recognisable. It is only by the approach and arrival of the descending Supermind that it can be liberated upon earth and reveal itself in the action of our material, vital and mental parts so that these lower powers can become portions of a total divinised activity of our whole being: it is that that will bring to us a completely realised divinity or the divine life. It is indeed so that life and mind involved in Matter have realised themselves here; for only what is involved can evolve, otherwise there could be no emergence. The manifestation of a supramental truth-consciousness is therefore the capital reality that will make the divine life possible. It is when all the movements of thought, impulse and action are governed and directed by a self-existent and luminously automatic truth-consciousness and our whole nature comes to be constituted by it and made of its stuff that the life divine will be complete and absolute. Even as it is, in reality though not in the appearance of things, it is a secret self-existent knowledge and truth that is working to manifest itself in the creation here. The Divine is already there immanent within us, ourselves are that in our inmost reality and it is this reality that we have to manifest; it is that which constitutes the urge towards the divine living and makes necessary the creation of the life divine even in this material existence. A manifestation of the Supermind and its truth-consciousness is then inevitable; it must happen in this world sooner or lateR But it has two aspects, a descent from above, an ascent from below, a self-revelation of the Spirit, an evolution in Nature. The ascent is necessarily an effort, a working of Nature, an urge or nisus on her side to raise her lower parts by an evolutionary or revolutionary change, conversion or transformation into the divine reality and it may happen by a process and progress or by a rapid miracle. The descent or self-revelation of the Spirit is an act of the supreme Reality from above which makes the realisation possible and it can appear either as the divine aid which brings about the fulfilment of the progress and process or as the sanction of the miracle. Evolution, as we see it in this world, is a slow and difficult process and, indeed, needs usually ages to reach abiding results; but this is because it is in its nature an emergence from inconscient beginnings, a start from nescience and a working in the ignorance of natural beings by what seems to be an unconscious force. There can be, on the contrary, an evolution in the light and no longer in the darkness, in which the evolving being is a conscious participant and cooperator, and this is precisely what must take place here. Even in the effort and progress from the Ignorance to Knowledge this must be in part if not wholly the endeavour to be made on the heights of the nature, and it must be wholly that in the final movement towards the spiritual change, realisation, transformation. It must be still more so when there is a transition across the dividing line between the Ignorance and the Knowledge and the evolution is from knowledge to greater knowledge, from consciousness to greater consciousness, from being to greater being. There is then no longer any necessity for the slow pace of the ordinary evolution; there can be rapid conversion, quick transformation after transformation, what would seem to our normal present mind a succession of miracles. An evolution on the supramental levels could well be of that nature; it could be equally, if the being so chose, a more leisurely passage of one supramental state or condition of things to something beyond but still supramental, from level to divine level, a building up of divine gradations, a free growth to the supreme Supermind or beyond it to yet undreamed levels of being, consciousness and Ananda.
   ~ Sri Aurobindo, Essays In Philosophy And Yoga, 558,

IN CHAPTERS [126/126]



  111 Integral Yoga
   1 Philosophy
   1 Education


   57 The Mother
   28 Sri Aurobindo
   16 Nolini Kanta Gupta
   15 Satprem
   11 George Van Vrekhem
   8 A B Purani
   2 Nirodbaran


   38 Questions And Answers 1957-1958
   11 Record of Yoga
   11 Preparing for the Miraculous
   8 Evening Talks With Sri Aurobindo
   4 Questions And Answers 1956
   3 Sri Aurobindo or the Adventure of Consciousness
   3 Savitri
   3 Letters On Yoga II
   3 Essays In Philosophy And Yoga
   3 Collected Works of Nolini Kanta Gupta - Vol 06
   3 Collected Works of Nolini Kanta Gupta - Vol 04
   3 Collected Works of Nolini Kanta Gupta - Vol 03
   3 Collected Works of Nolini Kanta Gupta - Vol 02
   3 Agenda Vol 12
   3 Agenda Vol 01
   2 Twelve Years With Sri Aurobindo
   2 The Synthesis Of Yoga
   2 Some Answers From The Mother
   2 Collected Works of Nolini Kanta Gupta - Vol 05
   2 Agenda Vol 09
   2 Agenda Vol 06


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, #Integral Yoga
   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]
   One feels that he was describing the feeling of some of us, his disciples, with regard to him in his inimitable way.

0.05 - The Synthesis of the Systems, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  Nature, that which we know and are and must remain so long as the faith in us is not changed, acts through limitation and division, is of the nature of Ignorance and culminates in the life of the ego; but the higher Nature, that to which we aspire, acts by unification and transcendence of limitation, is of the nature of Knowledge and culminates in The Life Divine. The passage from the lower to the higher is the aim of Yoga; and this passage
  The Synthesis of the Systems

0.08 - Letters to a Young Captain, #Some Answers From The Mother, #The Mother, #Integral Yoga
  Sri Aurobindo, The Life Divine, SABCL, Vol. 19, p. 906.
  This is why the first thing required when one wants to do
  --
  Sri Aurobindo has written in The Life Divine:
  "There is as yet no overmind being or organised overmind nature, no supramental being or organised supermind nature acting either on our surface or in our

0.09 - Letters to a Young Teacher, #Some Answers From The Mother, #The Mother, #Integral Yoga
  books when they are difficult and when I don't understand? Savitri, The Life Divine, for example.
  Read a little at a time, read again and again until you have

01.01 - Sri Aurobindo - The Age of Sri Aurobindo, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   The highest ideal, the very highest which God and Nature and Man have in view, is not and cannot be kept in cold storage: it is being worked out even here and now, and it has to be worked out here and now. The ideal of The Life Divine embodies a central truth of existence, and however difficult or chimerical it may appear to be to the normal mind, it is the preoccupation of the inner being of manall other ways or attempts of curing human ills are faint echoes, masks, diversions of this secret urge at the source and heart of things. That ideal is a norm and a force that is ever dynamic and has become doubly so since it has entered the earth atmosphere and the waking human consciousness and is labouring there. It is always safer and wiser to recognise that fact, to help in the realisation of that truth and be profited by it.
   ***

01.09 - William Blake: The Marriage of Heaven and Hell, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   The Life Divine
   The Times Literary Supplement, January 15, 1949

0 1954-08-25 - what is this personality? and when will she come?, #Agenda Vol 01, #unset, #Integral Yoga
   The first condition was: Nothing more to do with your family Well, we are a long way from that! But I repeat that it only happened because of the war and not because we stopped seeing the need to cut all family ties; on the contrary, this is an indispensable condition because as long as you hang on to all these cords which bind you to ordinary life, which make you a slave to the ordinary life, how can you possibly belong to the Divine alone? What childishness! It is simply not possible. If you have ever taken the trouble to read over the early ashram rules, you would find that even friendships were considered dangerous and undesirable We made every effort to create an atmosphere in which only ONE thing counted: The Life Divine.
   But as I said, bit by bit things changed. However, this had one advantage: we were too much outside of life. So there were a number of problems which had never arisen but which would have suddenly surged up the moment we wanted a complete manifestation. We took on all these problems a little prematurely, but it gave us the opportunity to solve them. In this way we learned many things and surmounted many difficulties, only it complicated things considerably. And in the present situation, given such a large number of elements who havent even the slightest idea why theyre here (!) well, it demands a far greater effort on the disciples part than before.

0 1957-07-03, #Agenda Vol 01, #unset, #Integral Yoga
   This vision took place early in the night and woke me up with a rather unpleasant feeling. Then I fell back to sleep and forgot about it; but a little while ago, when I was thinking of the question put to me, it returned. It returned with a great intensity and so imperatively that now, just as I wanted to tell you what kind of collectivity we wish to realize according to the ideal described by Sri Aurobindo in the last chapter of The Life Divinea gnostic, supramental collectivity, the only kind that can do Sri Aurobindos integral yoga and be realized physically in a progressive collective body becoming more and more divine the recollection of this vision became so imperative that I couldnt speak.
   Its symbolism was very clear, though of quite a familiar nature, as it were, and because of its very familiarity, unmistakable in its realism Were I to tell you all the details, you would probably not even be able to follow: it was rather intricate. It was a kind of (how can I express it?)an immense hotel where all the terrestrial possibilities were lodged in different apartments. And it was all in a constant state of transformation: parts or entire wings of the building were suddenly torn down and rebuilt while people were still living in them, such that if you went off somewhere within the immense hotel itself, you ran the risk of no longer finding your room when you wanted to return to it, for it might have been torn down and was being rebuilt according to another plan! It was orderly, it was organized yet there was this fantastic chaos which I mentioned. And all this was a symbola symbol that certainly applies to what Sri Aurobindo has written here1 regarding the necessity for the transformation of the body, the type of transformation that has to take place for life to become a divine life.

0 1957-10-08, #Agenda Vol 01, #unset, #Integral Yoga
   I shall soon have completed the revision1 of The Life Divine and The Human Cycle, so I believe I shall have done the best I could, at present, to serve you. October 30th is my birthday. Could I leave immediately thereafter?
   It is not because I am unhappy with the Ashram that I want to leave, but because I am unhappy with myself and because I want to master myself through other means.

0 1961-06-06, #Agenda Vol 02, #The Mother, #Integral Yoga
   No. I had finished reading the Veda and wanted to take up The Life Divine, but as I had never read On Himself,1 I chose it instead. I read the first chapter dealing with his life in England and to me it all seemed. Oh, why speak of all these things in connection with Sri Aurobindo? Why? I know quite well that he himself has repliedor rather rectified inexact things people had said about him but it made such a painful impression on me! Such a painful impression.
   Something must definitely be done which is free of that whole useless jumble about who his father was and so forthpah! I dont like that sort of thing.

0 1965-07-31, #Agenda Vol 06, #The Mother, #Integral Yoga
   For serious people, its The Synthesis and The Life Divine that should be chosen.
   So tell him this: a biographical and bibliographical note in dictionary style that bludgeons you on the head thats the best thing (!)
  --
   Afterwards, we should see according to the spirit of peoples inquiries. He can start The Synthesis right awayThe Synthesis and The Life Divine are the two most important things.
   Yes, not the small distorting books.

0 1965-09-08, #Agenda Vol 06, #The Mother, #Integral Yoga
   How many times, how many times have I seen that he had written down my experiences. Because for years and years I didnt read Sri Aurobindos books; it was only before coming here that I had read The Life Divine, The Synthesis of Yoga, and another one, too. For instance, Essays on the Gita I had never read, Savitri I had never read, I read it very recently (that is to say, some ten years ago, in 1954 or 55). The book Sri Aurobindo on Himself and on the Mother I had never read, and when I read it, I realized what he wrote to people about me I had no idea, he had never told me anything about it! You see, there are lots of things that I had said while speaking to people that I had said just like that, because they came (gesture from above) and I would say them and I realized he had written them. So, naturally, I appeared to be simply repeating what he had written but I had never read it! And now, its the same thing: I had read this passage from Savitri, but hadnt noticed itbecause I hadnt had the experience. But now that I have had the experience, I see that he tells it.
   Its quite interesting.

0 1967-10-25, #Agenda Vol 08, #The Mother, #Integral Yoga
   This earthly life become The Life Divine.
   (XI.I.710)

0 1968-07-06, #Agenda Vol 09, #The Mother, #Integral Yoga
   P.L. feels totally guided by Mother; as soon as his work is over, he isolates himself to study and meditate on The Life Divine. Another thing: P.L. has sent the letter Msgr. R. had left for his arrival at Rome; in that letter, among other things, the Monsignor wrote P.L.: I also want to inform you that I revealed to his Eminence [the cardinal of France], under the seal of secrecy, that you were in an Ashram in India. His reaction was excellent and he entirely approves of you.
   Bah!

0 1968-12-25, #Agenda Vol 09, #The Mother, #Integral Yoga
   Finally theres a letter from P.L. My stay in Spain was prolonged more than I had thought. Tell Sweet Mother that I am continuing my struggle and my effort, that she follows me everywhere and her protection is my support. I will tell you about my experience. I went to spend a weekend by the sea, where I have a very pretty tiny apartment. There I meditate and go through all the teachings of Mother again by immersing myself in The Life Divine and the Questions and Answers. I lighted an incense stick. Suddenly my whole body broke into a profuse sweat, and an atrocious struggle began. If I could use religious terms from before my Ashramite experiences, I would say that all of St. Anthonys temptations fell on me to destroy and shatter me spiritually. First, a disarray, a very deep distress of helplessness: What use is my life? What am I doing? Why do I live? My efforts are useless. Then there was the attraction of woman, which came to ridicule my continence. Everything was called into question: whys and more whys made my head burst. After that came the invasion of power: Why did you renounce the hope of becoming a bishop? Glory would have come to you. Then the desire for money. Everything in a macabre and at the same time attractive carrousel. Finally, total solitude abandoned by all, all having gone away: my friends, my connections in the Vatican, my family, all of you. How much time went by? I do not know. Nevertheless I think I heard a very small voice (but I was so weak that I cannot say if it was true) telling me, Do not weep, I am with you. If I am with you, others are superfluous, and if you are without me, others wont be able to help you. I remained in a void the whole night passed. In the morning, the sunshine, everything was so beautiful! When I returned to the Rome house, I was told I was transformed! So there.
   I did say that to him [I am with you].

0 1971-10-06, #Agenda Vol 12, #The Mother, #Integral Yoga
   The Human Cycle, Human Unity, a few chapters of The Life Divine.
   Well, we should finish the book.
  --
   Yes, its best to take The Life Divine.
   Or Savitri? Your translation of Savitri?
  --
   I dont see anymore. So I should go back to it then. The Life Divine will take how many years?
   I dont know, thirty years maybe [at the rate of a chapter per Bulletin].

0 1971-10-27, #Agenda Vol 12, #The Mother, #Integral Yoga
   Thats it! Thats exactly it! Exactly. But the ones from The Life Divine are really interesting:
   The tree of the knowledge of good and evil with its sweet and bitter fruits is secretly rooted in the very nature of the Inconscience from which our being has emerged and on which it still stands as a nether soil and basis of our physical existence; it has grown visibly on the surface in the manifold branchings of the Ignorance which is still the main bulk and condition of our consciousness in its difficult evolution towards a supreme consciousness and an integral awareness. As long as there is this soil with the unfound roots in it and this nourishing air and climate of Ignorance, the tree will grow and flourish and put forth its dual blossoms and its fruit of mixed nature. It would follow that there can be no final solution until we have turned our inconscience into the greater consciousness, made the truth of self and spirit our life-basis and transformed our ignorance into a higher knowledge. All other expedients will only be makeshifts or blind issues; a complete and radical transformation of our nature is the only true solution.
   The Life Divine, XVIII.627
   I would like to keep that one for February 21.

0 1971-12-11, #Agenda Vol 12, #The Mother, #Integral Yoga
   The Life Divine, XIX.763.
   The Life Divine, XVIII.3.
   The Harmony of Virtue, III.347.

03.02 - The Philosopher as an Artist and Philosophy as an Art, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   The poet-philosopher or the philosopher-poet, whichever way we may put it, is a new formation of the human consciousness that is coming upon us. A wide and rationalising (not rationalistic) intelligence deploying and marshalling out a deep intuitive and direct Knowledge that is the pattern of human mind developing in the new age. Bergson's was a harbinger, a definite landmark on the way. Sri Aurobindo's The Life Divine arrives and opens the very portals of the marvellous temple city of a dynamic integral knowledge.
   Comus, I, 477-8.

03.02 - Yogic Initiation and Aptitude, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   Needless to say that these tests and ordeals are mere externals; at any rate, they have no place in our sadhana. Such or similar virtues many people possess or may possess, but that is no indication that they have an opening to the true spiritual life, to The Life Divine that we seek. Just as accomplishments on the mental plane,keen intellect, wide studies, profound scholarship even in the scriptures do not entitle a man to the possession of the spirit, even so capacities on the vital plane,mere self-control, patience and forbearance or endurance and perseverance do not create a claim to spiritual realisation, let alone physical austerities. In conformity with the Upanishadic standard, one may not be an unworthy son or an unworthy disciple, one may be strong, courageous, patient, calm, self-possessed, one may even be a consummate master of the senses and be endowed with other great virtues. Yet all this is no assurance of one's success in spiritual sadhana. Even one may be, after Shankara, a mumuksu, that is to say, have an ardent yearning for liberation. Still it is doubtful if that alone can give him liberation into the divine life.
   What then is the indispensable and unfailing requisite? What is it that gives you the right of entrance into the divine life? What is the element, the factor in you that acts as the open sesame, as a magic solvent?

03.06 - Here or Otherwhere, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   The question naturally turns upon the nature and the kind of workwhe ther there is a choice and selection in it. Gita speaks indeed of all works, ktsna-karmakt, but does that really mean any and every work that an ignorant man, an ordinary man steeped in the three Gunas does or can do? It cannot be so. For, although all activity, all energy has its source and impetus in the higher consciousness of the Divine, it assumes on the lower ranges indirect, diverted or even perverted formulations and expressions, not because of the inherent falsity of these so-called inferior strata, the instruments, but because of their temporary impurity and obscurity. There are evidently activities and impulsions born exclusively of desire, of attachment and egoism. There are habits of the body, urges of the vital, notions of the mind, there are individual and social functions that have no place in the spiritual scheme, they have to be rigorously eschewed and eliminated. Has not the Gita said, this is desire, this is passion born of the quality of Rajas? . . . There is not much meaning in trying to do these works unattached or to turn them towards the Divine. When you are unattached, when you turn to the Divine, these 'Simply drop away of themselves. Yes, there are social duties and activities and relations that inevitably dissolve and disappear as you move into The Life Divine. Some are perhaps tolerated for a period, some are occasions for the consciousness to battle and surmount, grow strong and pass beyond. You have to learn to go beyond and new-create your environment.
   It was Danton who said, one carries not his country with him at the sole of his shoe. Even so you cannot hope to shift bodily your present social ensemble, place it wholesale in the divine life on the plea that it will be purified and transformed in the process. Purification is there indeed, but one must remember purification literally means burning and not a little of the past and present has to be burnt down to ashes.

04.06 - To Be or Not to Be, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   Here lies the secret and the solution of the problem. It is, indeed, the solution given for all ages by the Gita. There will always be a problem, a difficult decision to makea division in the consciousnessso long as one is in the realm of dualities, in one's mental being and consciousness, ruled by relativities and contingencies. There one cannot but have a divided loyalty. A part of you, for example, is loyal to your family, another to your country, a third to yourself or to some ideal which you have set up. And naturally man feels confused in the midst of their conflicting claims and is at a loss to choose. Therefore, the Gita says, the highest law, the supreme code of conduct, is the Divine Will. And the only work and labour for man is to discover and identify oneself with this Divine Will. Abandon all other standards of conduct, take refuge in Me alone.5 That is the supreme secret of human lifeas well as of The Life Divine.
   To know the Divine Will and to be one with it is not easy, to be sure. But that is the only radical solution. That has got to be done, if one is to come out of the chaos he is in.

05.32 - Yoga as Pragmatic Power, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   The Life Divine, by Sri Aurobindo
   ***

06.02 - The Way of Fate and the Problem of Pain, #Savitri, #Sri Aurobindo, #Integral Yoga
  And shape The Life Divine in mortal forms.
  His will must be worked out in human breasts

10.04 - The Dream Twilight of the Earthly Real, #Savitri, #Sri Aurobindo, #Integral Yoga
  And earthly life become The Life Divine."
  Then Death the last time answered Savitri:

1.01 - Adam Kadmon and the Evolution, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
  robindo stated in The Life Divine that Supermind is Super-
  man. The Supermind is the intermediary Power between
  --
  6 Sri Aurobindo: The Life Divine, p. 134.
  15
  --
  10 Sri Aurobindo: The Life Divine, pp. 1002-1003.
  11 Sri Aurobindo: On Himself, p. 105.20
  --
  12 Sri Aurobindo: The Life Divine, p. 868 (emphasis added).
  21

1.01 - Meeting the Master - Authors first meeting, December 1918, #Evening Talks With Sri Aurobindo, #unset, #Integral Yoga
   I went out from Pondicherry in 1947 when India was on the eve of securing her partitioned freedom. On my return-journey in the month of July 1947, I became conscious of the fact that it was my return to a place where I had passed nearly twenty-five years at a stretch. The memory of my first visit in 1918 awoke in me all the old impressions vividly. I saw then that even at that early period Sri Aurobindo had been for me the embodiment of the Supreme Consciousness. I began to search mentally for the exact time-moment when I had come to know him. Travelling far into the past I found it was in 1914 when I read a notice in the Bombay Chronicle about the publication of a monthly magazine the Arya from Pondicherry by Sri Aurobindo. I hastened to register my name in advance. In those days of political storms, to avoid the suspicion of the college authorities and the police, I had ordered the magazine to be delivered to an address outside the college. Sri Aurobindo then appeared to me to be the personification of the ideal of The Life Divine which he so ably put before humanity in the Arya.
   But the question: "Why did I order the Arya?" remained. On trying to find an answer I found that I had known him before the appearance of the Arya.

10.24 - Savitri, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   What is this banquet that she prepared for man and which man refused? It is nothing else than The Life Divine here below the life of the Gods enjoying immortality, full of the supreme light and power, love and delight. Man refused because for him it is something too high, too great. Being a creature earthbound and of small dimensions he can seize and appreciate only small things, little specks of a material world. He refused, first of all, because of his ignorance, he does not know, nor is he capable of conceiving that there are such things as immortal life, divinity, unobscured light, griefless love, or a radiant, tranquil, invisible energy. He does not know and yet he is arrogant, arrogant in his little knowledge, his petty power, in his blind self-sufficiency. Furthermore, besides ignorance and arrogance there is an element of revolt in him, for in his half wakefulness with his rudimentary consciousness, if ever he came in contact with something that is above and beyond him, if a shadow of another world happens to cross his threshold, he is not at peace, does not want to recognise but denies and even curses it.
   The Divine Mother brings solace and salvation. For the Grace it is such a small and easy thing, it is a wonder how even such a simple, natural, inconspicuous thing could be refused by anybody.
  --
   From the material life through the vital and the mental life he first reaches the spiritual life and finally The Life Divine. From the animal he rises to manhood, and in the end to Godhood.
   But there are intermediaries. The fullness of the realisation depends on the fullness of the incarnation. The Evil in the body, the Evil in the vital, the Evil in the mind are, whatever their virulence and intransigence, subsidiary agents, for they serve only a mightier Lord. The first original Sin is Death, the God of Denial, of non-existence. That is the very sourcefons et origo the fount and origin of all the misfortune, the fate that terrestrial life involves. This demon, this anti-Divine has to be tracked and destroyed or dissolved into its original origin. This is the Nihil that negates the DivineAsat that seeks to nullify Sat and that has created this world of ignorance and misery, that is to say, in its outward pragmatic form. So Savitri sees the one source and knows the remedy. Therefore she pursues death, pursues him to the end, that is, to the end of death. The luminous energy of the Supreme faces now its own shadow and blazes it up. The flaming Light corrodes into the substance of the darkness and makes of it her own transfigured substance. This then is the gift that Savitri brings to man, the Divine's own immortality, transfusing the mortality that reigns now upon earth.

1.02 - The Development of Sri Aurobindos Thought, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
  In The Life Divine he wrote: Now that we are outgrowing
  the superstition of the sole truth of Matter ... the outposts
  --
  8 Sri Aurobindo: The Life Divine, pp. 909 and 900.34
  e l e v e n ta l k s

1.02 - The Recovery, #Twelve Years With Sri Aurobindo, #Nirodbaran, #Integral Yoga
  Now that Sri Aurobindo was physically all right, the Mother must find some work for him too! Most opportunely came a demand from the Arya Publishing House, Calcutta, for a book from Sri Aurobindo, preferably The Life Divine. The work had appeared long ago in the Arya and it could now be published in book form. The Mother caught hold of the idea and asked for his approval. Sri Aurobindo wanted to write one or two new chapters. So he set to work. A new writing table was made and placed in front of him across his bed, provided with three pens, two pencils and paper. For me it was a moment of great curiosity to see him at work. We had heard so much about the silent mind through which ideas, leaping down from above, passed directly into the pen, that I thought I could now put it to the test; as if one could see the silent mind as well as the invisible ideas descending one by one from above the ranges of the mind! At least I could see how he wrote. Was it at all like us, human beings, scrapping, stopping, thinking?
  There he was, then, sitting on the bed, with his right leg stretched out. I was watching his movements from behind the bed. No sooner had he begun than followed line after line as if everything was chalked out in the mind, or as he used to say, a tap was turned on and a stream poured down. Absorbed in perfect poise, gazing now and then in front, wiping the perspiration off the hands for he perspired profusely he would go on for about two hours. The Mother would drop in with a glass of coconut water. Sometimes she had to wait for quite a while before he was aware of her presence. Then exclaiming "Ah", he took the glass from the loving hand, drank it slowly, and then plunged back into his work! It was a very sweet vision, indeed, the Mother standing quietly by his side with a smile and watching him, and he forgetful of everything, writing away; then a short exchange of beatific glances. At the end of the writing, the place where he sat would be completely drenched there was so much perspiration in the summer months. But remarkably free from any odour! We used to wipe his body and change the bed sheets. But what shocked me most was when finishing the first chapter, he asked us to tear it and throw it into the wastepaper basket! It needed rewriting! I was very much tempted to keep it intact, but that would be a violation of his order. Champaklal told me that he kept some of the torn pieces as a souvenir. I noticed what a fine calligraphy it was with hardly a scratch, almost without a scar or wound. Not at all like his "correspondence" handwriting which he himself could not decipher sometimes! We have cut many jokes with him about his handwriting. Once I wrote, "Sir, will you take the trouble to mark those portions of your letter that can be shown to others?" He replied, "Good Lord, sir, I can't do that. You forget that I will have to try to read my own hieroglyphs. I have no time for such an exercise. I leave it for others." I do not know if all great men write in this spotless and spontaneous manner. It seems he wrote all his seven volumes of the Arya directly on the typewriter. How I wished I could one day write at this "aeroplanic speed", to use Sri Aurobindo's own expression. However the writing of Savitri was quite a different story. There he had to "labour", change, chisel, omit, revise; all this, of course, from a silent mind. Only a few poems like Rose of God and A God's Labour just came down en bloc and not a word was changed! The Mother must have been very pleased to see him resume his activity after the passage through the long dark night.
  With the improvement of his health, he began to spend some hours sitting in a chair and devoting his entire time to spiritual, intellectual and creative activities. The accident had released him in a drastic manner from the 8 or 9 hours' labour of "correspondence". He could now take up the revision of all his major works, one after another. The first to see the light of day was the first volume of his magnum opus, The Life Divine. It was the end of 1939, the year of World War II. The publication of the Arya of which the Divine Life was the basic theme, started in 1914, the year of World War I. Can we call these mere coincidences? The two other volumes came out on the heels of the first one and were extensively rewritten. He composed many sonnets also. We used to see his pen indefatigably writing away page after page. We could not know what was being written, because, except for the sonnets, he passed everything to the Mother. She received it as a gift from God and sent it on to Prithwi Singh for typing. Though his eyesight was bad, his typing was so neat and clean, done with such minute care, that Sri Aurobindo was very pleased with his work.
  So long as Sri Aurobindo could use his own eyes, we had no direct means of knowing what he was about. Of course, we could sometimes overhear or he would himself tell us about the topics, how far he had come, if something new he had added, etc. Purani and Satyendra were interested in The Life Divine, and the former would try to fish for some information regarding it. Sometimes Fate or Chance or even necessity helped us in knowing what the Master was doing.
  Srinivasa lyengar sent his manuscript of Sri Aurobindo's life for his perusal. Sri Aurobindo began to add to it a substantial portion about his political life of which none had any authentic knowledge. He was in the habit of using a small pad called "bloc" manufactured in France and meant for writing short letters or notes. But as he used it for the former purpose, many sheets were needed. He tore them out of the bloc and tried to pin them together, but because of their bulk, he failed to do it. Neither would he call for our assistance; he would go on fumbling. We would enjoy the scene from a distance till Champaklal, unable to restrain himself, would rush up and take the awkward business away from him. Thenceforth, recognising his limitations, perhaps, he waited for Champaklal to do the job. Nolini who knew Sri Aurobindo's ways from his early days, instructed us not to leave all these slight material vexations to him. But how to spare him unless he himself called, was the point! One had to be bold and "open"!
  The publication of the first volume of The Life Divine was a great event and was hailed with delight. From all lips was heard a jubilant chanting, " The Life Divine is out, The Life Divine is out." Dara[1] composed some light verses to celebrate the event. Sri Aurobindo, informed about it, asked, "What sort of a poem?
    Life Divine
  --
  When Vol. III came out, it being the bulkiest, Sri Aurobindo remarked, "What a fat elephant!" And when they entered the room in packs and were heaped on the side-couch waiting for the autograph, they made an impressive herd and thrilled us with joy that The Life Divine had at last been delivered on this woe-begone planet of ours! But with the encroaching dimness of his eye-sight, the Mother stopped the practice of giving autographs altogether.
  Another significant event that was shaping itself in 1939 was the political situation in Europe. Hitler's barking for lebensraum had been reverberating throughout the continent for some years and the war-clouds seemed to be gathering. Sri Aurobindo was watching the situation closely. In 1938 the war was almost imminent. Sri Aurobindo told us that "for many reasons war was not favoured at that time", and it did get stopped, as Sri Aurobindo wished. We used to hold daily discussions on the fate of the nations, of India and other dark consequences that would follow in the wake of Hitler's mad ambition. Chamberlain's "peace mission" failed and within a year of Sri Aurobindo's accident, the war broke out. We came to learn from him that England had at last declared war on Germany. He had learnt it from the Mother who had got the news from Pavitra. There was then no radio in the Ashram. We shall deal further with the topic of War in a separate chapter.

10.36 - Cling to Truth, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   The Life Divine is the life of Truth. It is based on Truth, it is Truth, body and substanceTruth absolute, pure and simple. But it may be asked as we are actually in the ignorant and half-ignorant consciousness, in a world of almost total falsehood, is it not necessary, is it not inescapable for us to accept the falsehood for the moment, in order to be able to work in the world and succeed? We have to live in an environment and move in it; if we try to go against it openly, how can we do it practically? As individuals we are infinitesimal particles and the mass of the whole will bear us down each one of us and crush us out of existence. Truth is all right, but the approach to it needs to be cautious and careful. If falsehood is clever we too have to be clever. In a game where success is the aim, diplomacy and strategy are not outlawed. You have to accept certain terms of your enemy in order that certain terms of yours might be accepted. You can move to success in this mixed world only through a process of give and take. An absolute saintly attitude is not a thing of practical politics. That is why, to keep their truth unsullied, the ancients abandoned this field of practical politics, retired to the forest or into the cosy laps of the hills.
   Beware, this is the voice of the adversary trying to tempt you by confusing your mind. The path is straight and narrow, it is not wide and comfortable and strewn with roses. To find the Truth, to live the Truth we must begin by finding it in its purity and living it. As is the start, so is the end. Our steadfastness, our faithfulness must be unalloyed, our sincerity of utmost purity. It is Truth alone that leads to Truth, a compromise or semblance leads only to the untruth. Your diplomacy or duplicity may bring you the coveted result or it may not; but surely it will put a layer of soot upon your soul, push you back one step more into your inconscience. And if you continue you may become the biggest success in the eyes of the world, but your soul will be nowhere, leaving behind perhaps only a hopeless sob in a wilderness. Has not the Mother said, "Even if there is a particle of falsehood in your expression In your word or in your acthow can you hope to express the Supreme Truth?" Remember also the words of Sri Aurobindo: "Do not imagine that truth and falsehood, light and darkness, surrender and selfishness can be allowed to dwell together in a house consecrated to the Divine. The transformation must be integral, and integral therefore the rejection of all that withstands it."1

1.03 - Preparing for the Miraculous, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
  1 Sri Aurobindo: The Life Divine, p. 6.
  How did the human come to walk upright? Why is his
  --
  Aurobindo writes in The Life Divine, once we put aside the
  veil of familiarity and our unthinking acquiescence in the
  --
  3 Sri Aurobindo: The Life Divine, p. 341.
  4 Sri Aurobindo: Letters on Yoga, p. 197.
  --
  could be understood. Books like The Life Divine, The Syn-
  thesis of Yoga and Essays on the Gita contained all essentials

1.04 - What Arjuna Saw - the Dark Side of the Force, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
  In The Life Divine he formulates the problem as follows:
  God being All-Good, who created pain and evil? If we say
  --
  15 Sri Aurobindo: The Life Divine, p. 101.82
  e l e v e n tal k s

1.05 - 2010 and 1956 - Doomsday?, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
  19 Sri Aurobindo: The Life Divine, p. 4.
  20 See talk 8: Sri Aurobindos Descent into Death.2012 and 1956: D oomsday?
  --
  24 Sri Aurobindo: The Life Divine, p. 932.2012 and 1956: D oomsday?
  115

1.06 - Being Human and the Copernican Principle, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
  Aurobindo writes e.g. in The Life Divine: In any total ad
  vance or evolution of the Spirit, not only the intuition, in
  --
  Sri Aurobindo: The Life Divine, p. 910.b e ing human an d the cope r nican princi ple
  119
  --
  Sri Aurobindo: The Life Divine, p. 133.b e ing human an d the cope r nican princi ple
  125
  --
  Sri Aurobindo already in The Life Divine. Further, the facts
  of animal life and the operations of the emergent mind in
  --
  16 Sri Aurobindo: The Life Divine, p. 635.b e ing human an d the cope r nican princi ple
  135
  --
  36 Sri Aurobindo: The Life Divine, p. 48.

1.07 - Bridge across the Afterlife, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
  In one of the first chapters of The Life Divine, Sri Au-
  robindo wrote: For it will be evident that essential Matter
  --
  instalments that would become The Life Divine, Sri Auro
  bindos interpretation of the terrestrial evolution contained

1.07 - Savitri, #Twelve Years With Sri Aurobindo, #Nirodbaran, #Integral Yoga
  Such is the story of Savitri as we found it in November 1938, the time of Sri Aurobindo's accident. The work on it had to be stopped as a result of this unfortunate event and could not be taken up before the middle of 1940. For though he recovered from the accident sufficiently to take up intellectual work, his first preoccupation was with The Life Divine. After its publication in 1940, he resumed his work on Savitri. By that time he had started sitting in a chair in the morning hours, but in the afternoon he continued for sometime doing the work seated on the bed.
  I had no access to the work or to any of his other writings till that year. Though all the works must have been lying on the table or in the drawers, I had to curb my strong impulse to have a peep into the legend of Savitri. For we were in his room for a different purpose and it would have been a breach of trust on our part to lay hands on his sacred private property. The chance came in 1940, first only to place the requisite manuscripts before him, then gradually to work as a scribe. I still distinctly remember the day when, sitting on the bed with the table in front of him, he remarked: "You will find in the drawers long exercise books with coloured covers. Bring them." I think I went wrong in the first attempt, the second one met with his smiling approval. What he actually did with them, I cannot say, for he was working all alone, and we were sitting behind. I guess that he must have been giving a first reading to all the versions, for there were quite a number. He had already written to us before his accident that he had recast the first Book about ten times. Perhaps he was going through these and making a selection of the lines and passages for the final version. Then a few months after and at this time he was sitting in the morning in a chair he told me that he needed some exercise books. Without informing the Mother about it, I at once ran to the market and bought two or three exercise books from Manikachetty. He accepted them with a smile and I was happy to find that he used them for copying Savitri. At the end of one of the books he has written: "Last draft of Savitri, Sep.6, 1942." In another exercise book, containing matter up to the end of The Book of the Divine Mother, only at the end of Canto V of Book I, the date written is: April 24, 1944. (This, as you see, was the morning of the Darshan day). From these two dates we can surmise that from 1940, the year in which we presume he took up the work on Savitri, to 1944, he continued working on the first three Books. Now, how much new material did he add to them? We know from his letter to Amal that Book II at any rate, The Book of the Traveller of the Worlds, was just a small passage. Here now we find the fully lengthened and developed Book running into 15 Cantos. The third Book, The Book of the Divine Mother, was also written probably for the first time, for he wrote to Amal in 1946: "...there is also a third sufficiently long Book, The Book of the Divine Mother."
  --
  The next step was to make a fair copy of the entire revised work. I don't know why it was not given straightaway for typing. There was a talk between the Mother and Sri Aurobindo about it; Sri Aurobindo might have said that because of copious additions, typing by another person would not be possible. He himself could not make a fair copy. Then the Mother suggested my name and brought a thick blue ledgerlike book for the purpose. I needed two or three reminders from the Mother before I took up the work in right earnest. Every morning I used to sit on the floor behind the head of the bed, and leaning against the wall, start copying like a student of our old Sanskrit tols. Sri Aurobindo's footstool would serve as my table. The Mother would not fail to cast a glance at my good studentship. Though much of the poetry passed over my head, quite often the solar plexus would thrill at the sheer beauty of the images and expressions. The very first line made me gape with wonder. I don't remember if the copying and revision with Sri Aurobindo proceeded at the same time, or revision followed the entire copying. The Mother would make inquiries from time to time either, I thought, to make me abandon my jog-trot manner or because the newly started Press was clamouring for some publication from Sri Aurobindo. Especially now that people had come to know that after The Life Divine, Sri Aurobindo was busy with Savitri, they were eagerly waiting for it. But they had to wait quite a long time, for after the revision, when the whole book was handed to the Mother, it was passed on to Nolini for being typed out. Then another revision of the typescript before it was ready for the Press! Again, I cannot swear if the typing was completed first before its revision or both went on at the same time. At any rate, the whole process went very slowly, since Sri Aurobindo would not be satisfied with Savitri done less than perfectly. Neither could we give much time to it, not, I think, more than an hour a day, sometimes even less. The Press began to bring it out in fascicules by Cantos from 1946. At all stages of revision, even on Press proofs, alterations, additions never stopped. It may be mentioned that the very first appearance of anything from Savitri in public was in the form of passages quoted in the essay "Sri Aurobindo: A New Age of Mystical Poetry" by Amal, published in the Bombay Circle and later included as Part III in Amal's book: The Poetic Genius of Sri Aurobindo.
  So far the account of the procedure which was followed for working on the three Books seems approximately correct. We have been considerably helped by some dates mentioned before in the account. But in what follows about the rest of the epic, I am afraid that the report cannot claim as much exactness owing to my lapse of memory. I can sum up the position obtained at this stage by quoting Sri Aurobindo's letter to Amal in 1946. After investigating all the documents available, we have come to the following conclusions about the rest of the Books. Book IV, The Book of Birth and Quest, is fairly revised by Sri Aurobindo. Several versions before the end of 1938 have been worked upon these versions are expansions of much older drafts, one of them possibly dating back to Baroda. The revised version was later corrected and amplified with my help as scribe and has been divided into four Cantos. In re-doing Book V, The Book of Love, Sri Aurobindo took up, at a certain point, an earlier version than that of 1936. There are quite a number of versions with various titles before 1936. Here too, originally there were no different Cantos. There are three old versions of The Book of Fate of equal length. They were called Canto II, and fairly short. One of these versions was expanded into enormous length and developed into two Cantos, the very last touches given almost during the final month of Sri Aurobindo's life. An instance of the expansion is the passage "O singer of the ultimate ecstasy... will is Fate." There was no Book of Yoga in the original scheme of the poem. One old version called Book III, Death, has been changed into The Book of Yoga. It was enormously expanded and named Canto I. All the rest of the six Cantos were totally new and dictated. They were all at first divided into Cantos with different titles. Apparently all these Cantos except the first one are entirely new. I could get no trace of any old versions from which they could have been developed. I am now amazed to see that so many lines could have been dictated day after day, like The Book of Everlasting Day. The Book of Death contains three old versions all called Canto III; the final version is constructed from one of these and from another version some lines are taken to be inserted into The Book of Eternal Night, Canto IV, Night, of the early version served as the basis of The Book of Eternal Night. It was revised, lines were added and split into two Cantos. Then in the typescript further revisions took place. Canto I, first called The Passage into the Void of Night, was changed into Towards the Black Void. Book X, The Book of the Double Twilight, called only Twilight, Canto V in the earlier versions of which there are four or five, had no division into Cantos. From these early versions a fair number of lines have been taken and woven into a larger version. The old lines are now not always in their original form. Book XI had three old drafts. One which was larger than the other two has been used for the final version and was enormously expanded; even whole passages running into hundreds of lines have been added, as I have mentioned before. About The Epilogue, except for a few additions, it almost reproduces the single old version.

1.08 - Sri Aurobindos Descent into Death, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
  In The Life Divine Sri Aurobindo wrote: There can be
  no artificial escape from this problem [evil, suffering and
  --
  20 Sri Aurobindo: The Life Divine, p. 650.184
  e l e v e n ta l k s

1.09 - Sri Aurobindo and the Big Bang, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
  2 Sri Aurobindo: The Life Divine, p. 37.
  3 Id., p. 29.sri aurobindo and the big bang
  --
  18 Sri Aurobindo: The Life Divine, p. 105.sri aurobindo and the big bang
  203
  --
  In The Life Divine we read also: The emergence of the
  movement from the Immutable is an eternal phenomenon
  --
  21 Sri Aurobindo: The Life Divine, pp. 695-696.206
  e l e v e n tal k s
  --
  29 Sri Aurobindo: The Life Divine, p. 32.
  30 Sri Aurobindo: Letters on Yoga, p. 252.210

11.01 - The Eternal Day The Souls Choice and the Supreme Consummation, #Savitri, #Sri Aurobindo, #Integral Yoga
  This earthly life become The Life Divine."
  710

1.10 - Theodicy - Nature Makes No Mistakes, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
  1 Sri Aurobindo: The Life Divine, p. 101.t h e o d ic y: natur e doe s not mak e mistakes
  215
  --
  Sri Aurobindo in The Life Divine. All being Sacchidananda,
  how can pain and suffering at all exist? 7
  --
  4 Sri Aurobindo: The Life Divine, p. 101.
  5
  --
  6 Sri Aurobindo: The Life Divine, p. 91.
  7
  --
  15 Sri Aurobindo: The Life Divine, p. 33.
  16 Id., pp. 923, 160 and 196.
  --
  18 Sri Aurobindo: The Life Divine, p. 370.
  19 Sri Aurobindo: The Synthesis of Yoga, p. 98.
  --
  21 Sri Aurobindo: The Life Divine, p. 102.t h e o d ic y: natur e doe s not mak e mistakes
  223
  --
  24 Sri Aurobindo: The Life Divine, p. 28 (emphasis added).224
  e l e v e n ta l k s

11.15 - Sri Aurobindo, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   "The poet of patriotism, the prophet of nationalism and the lover of humanity" he was, in the famous words of his advocate and friend and follower who stood for him before the bar of History for his cause, and not merely before a British Court of Justice. Indeed he was all that, but today we have to add another epithet and complete the description. For he is now the builder of The Life Divine. This was indeed the secret Truth that worked in him from behind and gave to these earlier preoccupations the reality and the beauty they attained and the fullness of their significance. He worked for human evolution, that was his life' mission. He thus formulates the stages of human evolution:
   "Family, nationality, humanity are Vishnu's three strides from an isolated to a collective unity. The first has been fulfilled, we yet strive for the perfection of the second, towards the third we are reaching out our hands and the pioneer work is already attempted".

1.11 - The Kalki Avatar, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
  22 Sri Aurobindo: The Life Divine, p. 65.the kalki avatar
  243

1.12 - The Superconscient, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  167 - The Life Divine, 19:761
  168 - Savitri 28:80
  --
  With intuition comes a very special joy, different, it seems, from the illumined joy. No longer is there the sense of a flow coming from outside, but a kind of recognition, as if there were always two of us, a brother of light living in the light and a brother of shadow, ourself, living below, groping awkwardly in the darkness, repeating all the gestures and movements of the brother of light, imitating his knowledge and his great adventure, but in a shabby, stunted, clumsy way. Then, suddenly, there is a coincidence, and we become one. We are one in a point of light. For once, there ceases to be any difference, and this is joy. When we are one in all points, then that will be The Life Divine.
  This point of coincidence brings knowledge, which may translate itself in one form or another depending upon our current preoccupation, but it is always, essentially, a movement of identity, a meeting: we know because we recognize. Sri Aurobindo used to say that intuition is a memory of the Truth.195 As the intuitive flash occurs, one clearly sees that knowledge is not discovering something unknown one only discovers oneself! there is nothing else to discover but a gradual recognition, in time, of that second of Light which we have all seen. Who has not seen, if only once? Who does not have that Memory in his life? Whatever our beliefs or unbeliefs, our capacities or incapacities, our lower or higher altitudes, there is always a moment in life that is our moment. Some lives last but a second, and all the rest is oblivion.
  --
  195 - The Life Divine, 1127
  196 - Letters on Yoga, 22:264

1.16 - Man, A Transitional Being, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  such as The Life Divine, his fundamental "philosophical" work and spiritual vision of evolution; The Synthesis of Yoga, in which he describes the various stages and experiences of the integral yoga, and surveys all the past and present yogic disciplines; the Essays on the Gita, which expounds his philosophy of action; The Secret of the Veda, with a study of the origins of language; and The Ideal of Human Unity and The Human Cycle, which approach evolution from its sociological and psychological standpoints and examine the future possibilities of human societies. He had found
  301

1.17 - The Transformation, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  Sri Aurobindo: The Life Divine (1960)
  Sri Aurobindo: The Ideal of the Karmayogin (1950)
  --
  2 - Philosophy-Sociology The Life Divine, 'Arya' Aug. 1914-Jan. 1919 1st ed. 1939
  Ideals and Progress, 'Arya' 1915-1916 1st ed. 1920

13.01 - A Centurys Salutation to Sri Aurobindo The Greatness of the Great, #Collected Works of Nolini Kanta Gupta - Vol 05, #Nolini Kanta Gupta, #Integral Yoga
   This earthly life become The Life Divine.||155.71||
   ***

14.01 - To Read Sri Aurobindo, #Collected Works of Nolini Kanta Gupta - Vol 05, #Nolini Kanta Gupta, #Integral Yoga
   Or, take the opening sentence of The Life Divine the rolling cadence of the vast ocean is there. It brings you a sense of vastness, a sense of Infinity and takes you there. And, as I said, it is a very living entity and personality.
   Here is the whole passage:

1956-08-15 - Protection, purification, fear - Atmosphere at the Ashram on Darshan days - Darshan messages - Significance of 15-08 - State of surrender - Divine Grace always all-powerful - Assumption of Virgin Mary - SA message of 1947-08-15, #Questions And Answers 1956, #The Mother, #Integral Yoga
  Sri Aurobindo has made a study of all this in The Life Divine, and he tells us that there are sure signs of a progressive evolution. An evolution naturally tends towards a goal, and if it is a progressive evolution one may continue to think that all is the expression of the divine Grace and Will, but that at the same time all is not as it ought to be. Everything is in accordance with the divine Will, but everything is not as it ought to be, otherwise things would not move.
  And there we are faced with the problem once more.

1956-08-22 - The heaven of the liberated mind - Trance or samadhi - Occult discipline for leaving consecutive bodies - To be greater than ones experience - Total self-giving to the Grace - The truth of the being - Unique relation with the Supreme, #Questions And Answers 1956, #The Mother, #Integral Yoga
  We have read in The Synthesis of Yoga, and also recently translated from The Life Divine some sages in which Sri Aurobindo gives details, explanations and advice to those who do sadhana and try to have experiences that at times are too strong for their state of consciousness which brings rather unfortunate results. On this subject I made a remark, and I have been asked to explain my remark. I said:
  One must always be greater than ones experience.

1956-08-29 - To live spontaneously - Mental formations Absolute sincerity - Balance is indispensable, the middle path - When in difficulty, widen the consciousness - Easiest way of forgetting oneself, #Questions And Answers 1956, #The Mother, #Integral Yoga
    It was in the review Arya, within a period of six years (1914-1920), that Sri Aurobindo published most of his major works: The Life Divine, The Synthesis of Yoga, The Human Cycle (originally The Psychology of Social Development), The Ideal of Human Unity, Essays on the Gita, The Secret of the Veda, The Future Poetry, The Foundations of Indian Culture (originally a number of series under other titles).
  ***

1956-10-10 - The supramental race in a few centuries - Condition for new realisation - Everyone must follow his own path - Progress, no two paths alike, #Questions And Answers 1956, #The Mother, #Integral Yoga
  Some days ago, during the Translation Class1 I found a sage in The Life Divine which, I thought, might interest you this evening. Sri Aurobindo is speaking of the movement of Nature and he explains how from matter which seems inert came life, then how from life mind emerged and also how from mind will emerge the supermind or the spiritual life; and he gives a kind of brief survey of the time it takes. I am going to read this sage to you and shall tell you later what connection it has with our present situation:
    The first obscure material movement of the evolutionary Force is marked by an aeonic graduality; the movement of life-progress proceeds slowly but still with a quicker step, it is concentrated into the figure of millenniums; mind can still further press the tardy leisureliness of Time and make long paces of the centuries; but when the conscious spirit intervenes, a supremely concentrated pace of evolutionary swiftness becomes possible.
    Sri Aurobindo, The Life Divine, SABCL, Vol. 19, p. 932
  I am reading this to you because I have been asked about the action of the Supermind, and I had pared this manifestation of the Supermind to that of the mind which, according to all modern scientific discoveries, took nearly a million years to evolve from the animal brain, the ape-brain, to the first human brain. And I told you that, consequently, one should not expect this to take place in a few months or a few years, that it would obviously take much longer. Some people, it seems, thought that I was announcing that the superman would not come before another million years! I want to correct this impression.
  --
    Until 1958, three times a week, in another class, Mother used to translate into French certain books of Sri Aurobindo: The Ideal of Human Unity, The Human Cycle, the last six chapters of The Life Divine and the first part of The Synthesis of Yoga.
    See The Supramental Manifestation upon Earth, SABCL, Vol. 16, pp. 1-74.

1957-01-09 - God is essentially Delight - God and Nature play at hide-and-seek - Why, and when, are you grave?, #Questions And Answers 1957-1958, #The Mother, #Integral Yoga
  Later I would like us to take up and read here the last chapters of The Life Divine. I think you are becoming old enough, mature enough, to be able to follow it. And then there are all kinds of things you will be able to understand and subjects we shall be able to take up, based on this text, which will help us to go one step further, a serious step towards realisation. He describes so precisely and marvellously the difference between these two states of consciousness, how all that seems to man almost the ultimate of perfection, at least of realisation, how all that still belongs to the lower hemisphere, including all the relations with the gods ass men have known them and still know themhow all these things are still far below and what is the true state, the one which he describes as the supramental state, when one passes beyond.
  And in fact, as long as one has not consciously passed beyond, there is a whole world of things one cannot understand.

1957-07-03 - Collective yoga, vision of a huge hotel, #Questions And Answers 1957-1958, #The Mother, #Integral Yoga
  I had this vision in the early part of the night, and it made me wake up with a rather unpleasant impression. Then I went back to sleep and had forgotten it, and just now when I thought of the question I have been asked, the vision suddenly came back. It returned with a great intensity and so imperatively that now when I wanted to tell you exactly what kind of a collectivity we want to realise in accordance with the ideal Sri Aurobindo has given in the last chapter of The Life Divinea supramental, gnostic collectivity, the only one which can practise Sri Aurobindos integral yoga and be physically realised in a progressive collective body that grows more and more divine the memory of this vision became so imperative that it prevented me from speaking.
  Its symbol was very clear though of quite a familiar kind, so to speak, but so unmistakably realistic in its familiarity. If I were to relate it to you in detail, probably you wouldnt even be able to follow; it was very complicated. It was the image of a kind ofhow to put it?of an immense hotel in which all earthly possibilities were accommodated in different rooms. And all this was in a state of constant transformation: fragments or entire wings of the building were suddenly demolished and rebuilt while all the people were still staying in them, in such a way that if a person went somewhere even inside this huge hotel, he ran the risk of not finding his room again when he wanted to get back to it! For it had been demolished and was being rebuilt on another plan. There was order, organisation and there was the fantastic chaos I have described, and in that there was a symbol. There was a symbol which certainly applies to what Sri Aurobindo writes here1 on the necessity of the transformation of the body, what kind of transformation should take place for life to become a divine life.

1957-09-18 - Occultism and supramental life, #Questions And Answers 1957-1958, #The Mother, #Integral Yoga
  Already. But then it will be an occult knowledge! I dont quite understand. Occultism is a special way of dealing with things. In The Life Divine Sri Aurobindo has explained this in great detail. It is a special approach to knowledge and action, and there is no reason why it should disappear or why.
  It will become the natural consciousness. Then perhaps one wont need to learn this occult knowledge.

1957-10-09 - As many universes as individuals - Passage to the higher hemisphere, #Questions And Answers 1957-1958, #The Mother, #Integral Yoga
  That is all. So I hope that with our next book, The Life Divine, we shall find the key to the problem.
  ***

1957-10-23 - The central motive of terrestrial existence - Evolution, #Questions And Answers 1957-1958, #The Mother, #Integral Yoga
  Mother begins the reading of the last six chapters of The Life Divine.
    A spiritual evolution, an evolution of consciousness in Matter in a constant developing self-formation till the form can reveal the indwelling Spirit, is then the key-note, the central significant motive of the terrestrial existence. This significance is concealed at the outset by the involution of the Spirit, the Divine Reality, in a dense material Inconscience; a veil of Inconscience, a veil of insensibility of Matter hides the universal Consciousness-Force which works within it, so that the Energy, which is the first form the Force of creation assumes in the physical universe, appears to be itself inconscient and yet does the works of a vast occult Intelligence.
     The Life Divine, SABCL, Vol. 19, p. 824
  I didnt understand, Sweet Mother, what this Consciousness-Force was, so I did not understand anything!

1957-10-30 - Double movement of evolution - Disappearance of a species, #Questions And Answers 1957-1958, #The Mother, #Integral Yoga
     The Life Divine, SABCL, Vol. 19, pp. 825-26
  It is difficult to understand, Sweet Mother.

1957-11-13 - Superiority of man over animal - Consciousness precedes form, #Questions And Answers 1957-1958, #The Mother, #Integral Yoga
     The Life Divine, SABCL, Vol. 19, p. 824
  So, from the point of view of form, in what way is man superior to other animals?
  --
  It is quite obvious that nothing can be manifested which is not previously contained in what exists. One cant bring something out of nothing. One can make what is there emerge, manifest, express itself, develop; but if nothing had been there, nothing would ever have come out. All progress, all perfection is the result of an inner effort of something that is present and seeks to manifest. That is to say, absolutely, the principle comes first and the expression afterwards. As we go on reading The Life Divine, Sri Aurobindo will prove this to you in every possible way. If there were not an eternal principle, if there were notwe give it all the names we like, cant we?a Supreme Reality, there would never have been a universe, because nothing comes out of nothing.
  We shall see this as we read on; then you will have to do philosophical gymnastics. But anyway, even without philosophy and mental gymnastics, it is obvious that to make something, you need to have something to make it with.

1957-11-27 - Sri Aurobindos method in The Life Divine - Individual and cosmic evolution, #Questions And Answers 1957-1958, #The Mother, #Integral Yoga
  object:1957-11-27 - Sri Aurobindos method in The Life Divine - Individual and cosmic evolution
  class:chapter
  --
     The Life Divine, SABCL, Vol. 19, pp. 826-27
  This is an argument Sri Aurobindo is presenting. As he has said, it is one way of looking at the problem and solving it, but that does not mean that this is his own point of view. And this is exactly what he does throughout the book, all the time; he presents different arguments, different points of view, different conceptions, and once he has placed all these problems before us, then he comes and gives the solution. And that is why our method of reading has a drawback, for I read one paragraph to you and if we stop there, it seems as though he had proved his own point of view; and then, if by chance one doesnt remember very well and the next time I read another paragraph in which he expounds another point of view sometimes totally different, sometimes even opposite and we stop there, the conclusion is: this too is his point of view. So there is a contradiction. And then if we continue, there are two or three contradictions! I am telling you this because I have heard people who read in a rather superficial way and perhaps also dont read continuously enoughpeople who consider themselves extremely intelligent and learnedwho have told me, But Sri Aurobindo repeats himself all the time in this book! He tells us the same thing again in almost every paragraph. (Mother laughs) For he presents all other points of view, then gives his own, the conclusion; then once again he presents every point of view, gives all the problems, and ends up by proving the truth of what he wants to teach usso he repeats himself!

1957-12-04 - The method of The Life Divine - Problem of emergence of a new species, #Questions And Answers 1957-1958, #The Mother, #Integral Yoga
  object:1957-12-04 - The method of The Life Divine - Problem of emergence of a new species
  class:chapter
  --
     The Life Divine, SABCL, Vol. 19, pp. 827-28
  In fact, you should do a little preparatory work and note down the new idea in each new paragraph, adding it to the preceding ideas so that at the end of the chapter you have the complete picture; for if you ask me a question now about what I have just read, this question may require an answer that is sometimes almost contradictory to what we have seen in the previous paragraph. That comes from his way of going about the proof. It is as though Sri Aurobindo were putting himself at the centre of a kind of sphere, at the centre of a wheel the spokes of which end in a circumference. And he always goes back to his starting-point and goes all the way out to the surface, and so on, which gives the impression that he repeats the same thing several times, but it is simply the exposition of the thought so that one can follow it. One must have a very clear memory for ideas to really understand what he says.

1957-12-11 - Appearance of the first men, #Questions And Answers 1957-1958, #The Mother, #Integral Yoga
     The Life Divine, SABCL, Vol. 19, p. 829
  Sweet Mother, how did the first man appear?
  --
     The Life Divine, SABCL, Vol. 19, p. 828
  ***

1957-12-18 - Modern science and illusion - Value of experience, its transforming power - Supramental power, first aspect to manifest, #Questions And Answers 1957-1958, #The Mother, #Integral Yoga
  Mother reads a paragraph from The Life Divine, SABCL, Vol. 19, p. 829.
  The only really important thing modern science has discovered is that from the purely outer and physical point of view things are not what they seem to be. When you look at a body, a human being, an object, a landscape, you perceive these things with the help of your eyes, your touch, hearing and, for the details, smell and taste; well, science tells you: All that is illusory, you dont see things at all as they are, you dont touch them as they really are, you dont smell them as they really are, you dont taste them as they really are. It is the structure of your organs which puts you in contact with these things in a particular way which is entirely superficial, external, illusory and unreal.

1958-01-08 - Sri Aurobindos method of exposition - The mind as a public place - Mental control - Sri Aurobindos subtle hand, #Questions And Answers 1957-1958, #The Mother, #Integral Yoga
  Mother reads a paragraph from The Life Divine.
  We have decided to read paragraph by paragraph so that we can go into certain detailed explanations, but this method has one drawback: as I have already told you, it is that Sri Aurobindo takes up all the theories and expounds them in all their details, with all their arguments, in order to show later what their defects are and their inability to solve the problem, and to present his own solution; but (laughing), when we stop in the middle of an argument and take a single paragraph, if we read this paragraph without going on to the very end, we may very well imagine or believe that he is giving his own opinion.
  In fact there are some unscrupulous people who have done that, and when they wanted to prove that their own theories were correct, they quoted paragraphs from Sri Aurobindo without saying what went before or what came after, in support of their own theory. They said, You see, Sri Aurobindo in The Life Divine has written that. He has written that, but that does not mean that it was his own way of seeing. And now we are facing the same difficulty. For the last two lessons, I think, I have been reading the detailed demonstration of one of the modern theories of life, evolution, the purpose of existenceor the purposelessness of existence and Sri Aurobindo presents this in quite a conclusive way, as if it were his own theory and own way of seeing. We stop in the middle and are left with a kind of uneasiness and the feeling, But that is not what he told us! How is it that he is expounding that to us now? It is quite a big drawback. But if I were to read to you the whole argument, when we came to the end you wouldnt remember the beginning and you wouldnt be able to follow! So the best thing is to go on quietly, one paragraph at a time, trying to understand what he is saying, but without thinking that he wants to prove to us that it is true. He simply wants to expound the theories with everything that supports them, without telling us that this is the best way of seeing things.
  In reality, you should take this reading as an opportunity to develop the philosophical mind in yourself and the capacity to arrange ideas in a logical order and establish an argument on a sound basis. You must take this like dumb-bell exercises for developing muscles: these are dumb-bell exercises for the mind to develop ones brain. And you must not jump to hasty conclusions. If we wait with patience, at the end of the chapter he will tell usand tell us on a basis of irrefutable argumentwhy he has come to the conclusion he arrives at.

1958-01-15 - The only unshakable point of support, #Questions And Answers 1957-1958, #The Mother, #Integral Yoga
  Mother reads a paragraph from The Life Divine continuing arguments from the point of view that each type of being, including man, is fixed in its type and does not progress, and that if a new creation is intended, it cannot develop out of man. (SABCL, Vol. 19, page 832)
  If all these arguments were true and there were to be no higher realisation there would be nothing left to do. But fortunately this is not true.

1958-01-22 - Intellectual theories - Expressing a living and real Truth, #Questions And Answers 1957-1958, #The Mother, #Integral Yoga
  Mother reads a passage from The Life Divine which concludes the exposition of the intellectual arguments against the appearance of a higher species.
  Next time we begin the argument. All these arguments take place in a field where you dont usually go, do you? It is a domain which is unfamiliar to you.

1958-01-29 - The plan of the universe - Self-awareness, #Questions And Answers 1957-1958, #The Mother, #Integral Yoga
     The Life Divine, SABCL, Vol. 19, p. 834
  Sweet Mother, I did not understand the last part of the sentence.

1958-02-05 - The great voyage of the Supreme - Freedom and determinism, #Questions And Answers 1957-1958, #The Mother, #Integral Yoga
     The Life Divine, SABCL, Vol. 19, pp. 834-35
  If one wants to state the problem in a way thats more easily accessible to ordinary practical thinking, one could conceive that everything exists from all eternity, and therefore simultaneously, but that this total, simultaneous, eternal existence is like the property, the possession of a Consciousness which would take pleasure in travelling through its domains, find its joy in an almost infinite or anyway indefinite journey throughout all its domains, and would go like this from discovery to discovery of things which already exist, which have always existed but which the Supreme had never visited. And the path he follows in his discovery could be an entirely free, unexpected, unforeseen path according to his choice of the moment, so that, although his whole domain is there from all eternity, existing for ever, he could visit it in an altogether unexpected, unpredictable way, and so open the door to all relationships and possibilities.

1958-03-05 - Vibrations and words - Power of thought, the gift of tongues, #Questions And Answers 1957-1958, #The Mother, #Integral Yoga
     The Life Divine, SABCL, Vol. 19, pp. 838-39
  ***

1958-03-12 - The key of past transformations, #Questions And Answers 1957-1958, #The Mother, #Integral Yoga
     The Life Divine, SABCL, Vol. 19, pp. 839-40
  The difficulty of the problem is that only a mental being could take an interest in this process of transformation and creation, and that the mental consciousness in the animal species was not sufficient for it to take an interest in this process.

1958-03-19 - General tension in humanity - Peace and progress - Perversion and vision of transformation, #Questions And Answers 1957-1958, #The Mother, #Integral Yoga
     The Life Divine, SABCL, Vol. 19, pp. 841-42
  One thing seems obvious, humanity has reached a certain state of general tensiontension in effort, in action, even in daily lifewith such an excessive hyperactivity, so widespread a trepidation, that mankind as a whole seems to have come to a point where it must either break through the resistance and emerge into a new consciousness or else fall back into an abyss of darkness and inertia.

1958-03-26 - Mental anxiety and trust in spiritual power, #Questions And Answers 1957-1958, #The Mother, #Integral Yoga
     The Life Divine, SABCL, Vol. 19, pp. 842-43
  It is obvious that what especially characterises man is this mental capacity of watching himself live. The animal lives spontaneously, automatically, and if it watches itself live, it must be to a very minute and insignificant degree, and that is why it is peaceful and does not worry. Even if an animal is suffering because of an accident or an illness, this suffering is reduced to a minimum by the fact that it does not observe it, does not project it in its consciousness and into the future, does not imagine things about its illness or its accident.

1958-04-16 - The superman - New realisation, #Questions And Answers 1957-1958, #The Mother, #Integral Yoga
     The Life Divine, SABCL, Vol. 19, pp. 843-44; 846-47
  Anyway, we have now reached a certitude since there is already a beginning of realisation. We have the proof that in certain conditions the ordinary state of humanity can be exceeded and a new state of consciousness worked out which enables at least a conscious relation between mental and supramental man.

1958-05-07 - The secret of Nature, #Questions And Answers 1957-1958, #The Mother, #Integral Yoga
     The Life Divine, SABCL, Vol. 19, pp. 848-49
  I did not understand this sentence, Sweet Mother: In the earliest stages of evolutionary Nature we are met by the dumb secrecy of her inconscience. What is this secrecy, Sweet Mother?

1958-05-14 - Intellectual activity and subtle knowing - Understanding with the body, #Questions And Answers 1957-1958, #The Mother, #Integral Yoga
     The Life Divine, SABCL, Vol. 19, pp. 851-52
  As the beginnings of the supramental life, which must be the next realisation in the unfolding of the universe, develop, perhaps not in a very obvious way but very surely, it becomes more and more obvious that the most difficult way to approach this supramental life is intellectual activity.

1958-05-28 - The Avatar, #Questions And Answers 1957-1958, #The Mother, #Integral Yoga
     The Life Divine, SABCL, Vol. 19, pp. 852-53
  Today I have been asked to speak to you about the Avatar.

1958-06-04 - New birth, #Questions And Answers 1957-1958, #The Mother, #Integral Yoga
     The Life Divine, SABCL, Vol. 19, pp. 856-57
  In fact, so long as there is any doubt or hesitation, so long as one asks oneself the question of whether one has or hasnt realised this eternal soul in oneself, it proves that the true contact has not taken place. For, when the phenomenon occurs, it brings with it an inexpressible something, so new and so definitive, that doubt and questioning are no longer possible. It is truly, in the absolute sense of the phrase, a new birth.

1958-06-11 - Is there a spiritual being in everybody?, #Questions And Answers 1957-1958, #The Mother, #Integral Yoga
     The Life Divine, SABCL, Vol. 19, p. 855
  Sweet Mother, is there a spiritual being in everybody?

1958-06-18 - Philosophy, religion, occultism, spirituality, #Questions And Answers 1957-1958, #The Mother, #Integral Yoga
     The Life Divine, SABCL, Vol. 19, pp. 860-62
  One point is very remarkable I dont remember whether Sri Aurobindo speaks about it in what follows but among the four activities or realisations he mentionsreligion, occultism, spiritual philosophy and spiritual experiencewhich are necessary for the development and transformation of man, all are not equally accessible to humanity.
  --
  And finally, Sri Aurobindo has told us somewhere in The Life Divine that to follow the path of spiritual experience, one must have within oneself a spiritual being, one must be twice born as it is said, for if one doesnt have a spiritual being within, which is at least on the point of becoming self-aware, one may try to imitate these experiences but it will only be crude imitation or hypocrisy, it wont be a reality.
  Therefore, in order to follow these four paths simultaneously and to practise them with an integral benefit for the being, one must already be a complete individual, capable of having a conscious life in the four principal elements of human and spiritual nature.

1958-06-25 - Sadhana in the body, #Questions And Answers 1957-1958, #The Mother, #Integral Yoga
     The Life Divine, SABCL, Vol. 19, pp. 862-63
  This seems to be a very exact description of individual development. It is exactly like that. And so you lose patience or lose courage, for you feel that you are not advancing. But when you engage in the development of the bodymaterial, physical developmentwhen you want the physical body to do sadhana, it is exactly like that. You begin by trying out all kinds of things without precision or exactitude, without knowing which end to begin with, and you feel you are groping, searching, going round and round and going nowhere. And then, gradually, one thing comes up and then another, and it is only very much later that something like a programme begins to be worked out. And this description Sri Aurobindo gives at the end, when the goal of evolution emerges and becomes perceptible, how much care must be taken for it not to be engulfed once again in the primal Inconscience!

1958-07-09 - Faith and personal effort, #Questions And Answers 1957-1958, #The Mother, #Integral Yoga
     The Life Divine, SABCL, Vol. 19, pp. 863-64
  Sweet Mother, can faith be increased by personal effort?

1958-07-16 - Is religion a necessity?, #Questions And Answers 1957-1958, #The Mother, #Integral Yoga
     The Life Divine, SABCL, Vol. 19, pp. 864-65
  Sweet Mother, is religion a necessity in the life of the ordinary man?

1958-09-10 - Magic, occultism, physical science, #Questions And Answers 1957-1958, #The Mother, #Integral Yoga
     The Life Divine, SABCL, Vol. 19, pp. 875-77
  Sweet Mother, what is white magic?

1958-09-17 - Power of formulating experience - Usefulness of mental development, #Questions And Answers 1957-1958, #The Mother, #Integral Yoga
     The Life Divine, SABCL, Vol. 19, pp. 877-78
  Sweet Mother, here Sri Aurobindo writes: An intellectual approach to the highest knowledge, the minds possession of it How is this possible?

1958-09-24 - Living the truth - Words and experience, #Questions And Answers 1957-1958, #The Mother, #Integral Yoga
     The Life Divine, SABCL, Vol. 19, pp. 878-80
  Theres enough matter here to ask me at least a dozen questions! (To a child) So, the first of the twelve?

1958-10-22 - Spiritual life - reversal of consciousness - Helping others, #Questions And Answers 1957-1958, #The Mother, #Integral Yoga
     The Life Divine, SABCL, Vol. 19, pp. 883-85
  Sweet Mother, how can someone who hasnt much spiritual capacity best help in this work?

1958-10-29 - Mental self-sufficiency - Grace, #Questions And Answers 1957-1958, #The Mother, #Integral Yoga
     The Life Divine, SABCL, Vol. 19, pp. 885-86
  Sweet Mother, what is the meaning of spirituality helps mind to escape from itself?

1958-11-05 - Knowing how to be silent, #Questions And Answers 1957-1958, #The Mother, #Integral Yoga
     The Life Divine, SABCL, Vol. 19, pp. 886-88
  From the point of view of individual development and for those who are still at the beginning of the path, to know how to remain silent before what one does not understand is one of the things which would help most in the progressto know how to remain silent, not only externally, without uttering a word, but also to know how to be silent within, so that the mind does not assert its ignorance with its usual presumptuousness, does not try to understand with an instrument that is incapable of understanding, that it may know its own weakness and open simply, quietly, waiting until the time has come for it to receive the light, because only the Light, the true Light, can give it understanding. It is not all that it has learnt nor all that it has observed nor all its so-called experience of life, it is something else which is completely beyond it. And until this something elsewhich is the expression of the Gracemanifests within it, if, very quietly, very modestly the mind remains silent and does not try to understand and, above all, to judge, things would go much faster.

1958-11-12 - The aim of the Supreme - Trust in the Grace, #Questions And Answers 1957-1958, #The Mother, #Integral Yoga
     The Life Divine, SABCL, Vol. 19, pp. 889-90
  Sweet Mother, how can one find the right stage and turn of ones development?

1958-11-26 - The role of the Spirit - New birth, #Questions And Answers 1957-1958, #The Mother, #Integral Yoga
     The Life Divine, SABCL, Vol. 19, pp. 890-91
  What is the role of the spirit?

2.00 - BIBLIOGRAPHY, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  AUROBINDO, SRI. The Life Divine, 3 vols. (Calcutta, 1939).
  BAKER, AUGUSTINE. Holy Wisdom (London, 1876).

2.01 - On Books, #Evening Talks With Sri Aurobindo, #unset, #Integral Yoga
   Charu Chandra Dutt's review of The Life Divine in the Vishva Bharati was read out to Sri Aurobindo.
   Sri Aurobindo: He may continue it, it may be for some people an introduction to The Life Divine.
   But you may draw his attention to the following points.
  --
   Sri Aurobindo: He finds the idea of transformation of nature in the Gita and also other things contained in The Life Divine. I don't see all that in the Gita myself.
   Disciple: His contention is that there are hints and suggestions in the Gita that can mean transformation. For instance, it says that one must become the instrument in the hands of the Divine. Then it says: pt madbhvam gath Those who strive become pure and attain to my nature of becoming. Also: nistraiguyo bhava become free from the three modes.
  --
   If all that is contained in The Life Divine is found entirely in the old systems then it contradicts the claim that this Yoga is new, or at any rate, different from the traditional methods. Perhaps A was trying to synthesise the Gita and The Life Divine. (Laughter)
   1942
  --
   Malkani's contention seemed to be: 1. That Sri Aurobindo had tried to answer Shankara in some of the chapters in The Life Divine. 2. That Mayavada is true if one grants its premises, etc.
   Sri Aurobindo: I am not answering Shankara's Mayavada in particular in The Life Divine. I had to examine the stand taken up by all those thinkers who consider the world an illusion for various reasons. I have examined their grounds.
   As to Mayavada being true, each philosophy is true on its own basis. So is Mayavada if you accept its premises. In my examination I was trying to see whether there was anything in any of the possible positions of Mayavada which would make it obligatory on the human mind to accept it. I find that there is no such obligation, at least I don't find any on my mind. What I say amounts to that.

2.05 - On Poetry, #Evening Talks With Sri Aurobindo, #unset, #Integral Yoga
   Sri Aurobindo: Arya was written because of Richard. After starting it he went away and left me alone to fill 64 pages per month. The Life Divine is not philosophy but fact. It contains what I have realised and seen. I think many people would object to calling it philosophy. Of course, there are elements of all the systems in the Arya. But Supermind would remain even if the whole of the Arya were rubbed out or had never been written. Supermind is not to be philosophised about, it is to be lived.
   Disciple: When one lives in the Supermind then there will be perfect expression of it, I believe.

2.08 - Concentration, #Words Of The Mother II, #The Mother, #Integral Yoga
  Sri Aurobindo The Life Divine, SABCL, Vol. 18, p. 213.
  50

21.01 - The Mother The Nature of Her Work, #Collected Works of Nolini Kanta Gupta - Vol 06, #Nolini Kanta Gupta, #Integral Yoga
   The Mother thus brings the golden light into the head of humanity, the top rung of his consciousness, and that work of initiation, diksha,into The Life Divine she started in France. From France she went to Japan for the next stage of her work. In Japan she came to the Far East. She spent five years, five long years in that country. Japan is the land of the Zen system of meditation, that is to say, a special way of entering into an inner consciousness, not a rational mental consciousness but a gaze inward into an occult and more sensitive region. The Japanese as a nation represent indeed a very sensitive vitality, an artistic vitality that seeks order and beauty in life, in the mode of living. For the golden light to manifest and have its play in the physical world and possess its body as it were, a vitality of this kind is necessary to acquire it and hold it. The Japanese wrestlers are well-known for their vital strength, self-controlled strength; usually they possess, almost all of them, you must have noticed, in pictures at least, a big tummy, and it is, they believe, the store-house of vital strength. This does not mean that r advise you to develop a big paunch, on the contrary. However, even in physical activities, more than the mere physical strength, the vital strength is necessary. Yes, the Japanese have a vital, strong, controlled, ordered, sensitive. You may remember one or two Prayers of the Mother in her Prires et
   Mditations.She speaks of the cherry-blossom which is the emblem of the Japanese artistic sense, the feeling for beauty, a purified sense-perception: not a rough and crude and violent (lower) vital, but a fine, a pleasant intimate feeling and orderly happiness, that is what the cherry-blossom means. Mother described also a vision of hers, a beautiful picture it was, a Japanese mother and her child: it was an image of the new child that was born in humanity. A new world is thus ushered in in the land of the cherry-blossom, the hew vital world, for all the world.

21.02 - Gods and Men, #Collected Works of Nolini Kanta Gupta - Vol 06, #Nolini Kanta Gupta, #Integral Yoga
   But from now on the procedure is different for we enter into another dimension or quality of reality. Here begins the world of the gods. The gods are, we may say, types of perfection. They have a consciousness quite different from that of the mind, it is not limited, it is global, each embodying a divine quality or qualities. Each is a special Power. On the human level the progress is that of a gradual movement forward and. upward, an ascension step by step. It is a movement of achievement or realisation by addition, accretion as it were. But you do not attain godhead or godhood in that way, in the same way as you seize and capture and possess a desired object: here you do not possess the gods, but they come and possess you, they descend and come into you. The Upanishad says: "He himself comes forward and unveils his own body." They are of such a different quality - different not only in degree but in kind, that you cannot by developing, increasing or amplifying the present attain that nature. That nature itself, as I said, is to descend and enter into you and make you its own mode of existence. Now, this is a new fulfilment for the human being to attain to the status of a god, to evolve oneself, to attune oneself so as to call by this affinity a divine being, a god, and to become a god. Sri Aurobindo speaks of the divine life, The Life Divine, the life of a god, it means that you become a god, not only realise the utmost human perfection possible as man but surpass man's humanity and call in and embody divinity. You may remember Ramakrishna making a distinction between two kinds of perfect human beings - one he calls Jivakoti, that is to say, human creatures who have the capacity to attain the final liberation. Usually, these humans are sufficient unto themselves, they do their own sadhana and attain siddhi and pass out. They do not come back. But the other category of beings who are called Ishwarakoti, that is to say, those who embody the divine nature, not only can save themselves but others also, they can bear the burden of imperfect human beings, they can go up and come down, pass from life to life even after liberation with ease, in order to continue the work of earth's global Freedom.
   I have said, a god comes down and seizes you, you do not go up and take possession of a god. But perhaps it is only a mode of describing the same phenomenon. The god that you call upon to come into you is your presiding deity and it is there always over your head guiding you, helping you, befriending you throughout your cycles of spiritual evolution. This archetype of divinity that you are to become or that is to engulf you and be identified with you has been with you from the very beginning, coming closer and closer to you as you go on developing upward. Indeed the light-speck that you were originally, of which I spoke to you at the outset, is nothing but a spark of the same Divine Entity or Person come down into the material world.

2.11 - On Education, #Evening Talks With Sri Aurobindo, #unset, #Integral Yoga
   Sri Aurobindo: Not always. But even The Life Divine is not so difficult; only, there are some chapters which anybody would find difficult.
   Disciple: In his address Dr. Brajendra Nath Seal speaks of the ancient ideal of education.

2.1.5.1 - Study of Works of Sri Aurobindo and the Mother, #On Education, #The Mother, #Integral Yoga
  Sweet Mother, with what attitude should I read Sri Aurobindos books when they are difficult and when I do not understand? Savitri, The Life Divine, for example.
  Read a little at a time, read again and again until you have understood.
  --
  My beloved Mother, I want to follow a systematic course of metaphysics and ethics. I am also thinking of reading The Life Divine.
  If you read metaphysics and ethics, you must do it just as mental gymnastics to give a little exercise to your brain, but never lose sight of the fact that this is not a source of knowledge and that it is not in this way that one can get knowledge. Naturally, this does not hold good for The Life Divine.
  ***

2.15 - Reality and the Integral Knowledge, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  The Isha Upanishad insists on the unity and reality of all the manifestations of the Absolute; it refuses to confine truth to any one aspect. Brahman is the stable and the mobile, the internal and the external, all that is near and all that is far whether spiritually or in the extension of Time and Space; it is the Being and all becomings, the Pure and Silent who is without feature or action and the Seer and Thinker who organises the world and its objects; it is the One who becomes all that we are sensible of in the universe, the Immanent and that in which he takes up his dwelling. The Upanishad affirms the perfect and the liberating knowledge to be that which excludes neither the Self nor its creations: the liberated spirit sees all these as becomings of the Self-existent in an internal vision and by a consciousness which perceives the universe within itself instead of looking out on it, like the limited and egoistic mind, as a thing other than itself. To live in the cosmic Ignorance is a blindness, but to confine oneself in an exclusive absolutism of Knowledge is also a blindness: to know Brahman as at once and together the Knowledge and the Ignorance, to attain to the supreme status at once by the Becoming and the Non-Becoming, to relate together realisation of the transcendent and the cosmic self, to achieve foundation in the supramundane and a self-aware manifestation in the mundane, is the integral knowledge; that is the possession of Immortality. It is this whole consciousness with its complete knowledge that builds the foundation of The Life Divine and makes its attainment possible. It follows that the absolute reality of the Absolute must be, not a rigid indeterminable oneness, not an infinity vacant of all that is not a pure self-existence attainable only by the exclusion of the many and the finite, but something which is beyond these definitions, beyond indeed any description either positive or negative. All affirmations and negations are expressive of its aspects, and it is through both a supreme affirmation and a supreme negation that we can arrive at the Absolute.
  On the one side, then, presented to us as the Reality, we have an absolute Self-Existence, an eternal sole self-being, and through the experience of the silent and inactive Self or the detached immobile Purusha we can move towards this featureless and relationless Absolute, negate the actions of the creative Power, whether that be an illusory Maya or a formative Prakriti, pass from all circling in cosmic error into the eternal Peace and Silence, get rid of our personal existence and find or lose ourselves in that sole true Existence. On the other side, we have a Becoming which is a true movement of Being, and both the Being and the Becoming are truths of one absolute Reality.
  --
  The integral knowledge, since it must result from a change of consciousness, can be gained by a process in which our will and endeavour have a part, in which they can discover and apply their own steps and method: its growth in us can proceed by a conscious self-transformation. It is necessary then to see what is likely to be the principle of this new process of evolution and what are the movements of the integral knowledge that must necessarily emerge in it, - or, in other words, what is the nature of the consciousness that must be the base of The Life Divine and how that life may be expected to be formed or to form itself, to materialise or, as one might say, to "realise".

2.21 - 1940, #Evening Talks With Sri Aurobindo, #unset, #Integral Yoga
   Sri Aurobindo: Ihave said in The Life Divine that you cannot explain the appearance of consciousness out of Matter unless you accept a Being behind. That Being may be either unmanifest and involved in Matter or it may manifest itself.
   Disciple: It is Brahman playing on Brahman or with it.
  --
   Disciple: In the 27th chapter of The Life Divine, the publishers, in consultation with a professor of English, have changed "founded in" to "founded on" in the final proof.
   Sri** Aurobindo:** I have used the same expression in the previous paragraph. They have already suggested "on" and I have not accepted the suggestion, for I have used "in" here purposely.

2.22 - 1941-1943, #Evening Talks With Sri Aurobindo, #unset, #Integral Yoga
   Disciple: There is a proposal for introducing The Life Divine as part of the course in Indian philosophy at the University level.
   Sri Aurobindo: There is no objection to their doing that but it should not be compulsory. It should not be called a course in metaphysics and theology. The Life Divine is not theology!
   Religious instructions should not be made compulsory. It does not necessarily develop spirituality; many people come to spiritual life through atheism. Religious instruction makes people narrow and sectarian. My objection to this scheme is that it is academic. It would lose all its life and become dry.

2.25 - List of Topics in Each Talk, #Evening Talks With Sri Aurobindo, #unset, #Integral Yoga
   | 26-08-40 | C.C. Dutt's review of The Life Divine, Sri Aurobindo on himself |
   | 04-09-40 | Kalidasa's poetry |
  --
   | 14-12-40 | A.B. Roy on the Gita and The Life Divine, Para Prakriti |
   | 1942 | Pralaya, Creation, Lila |
  --
   | 20-08-43 | Malkani's "Mayavada", The Life Divine, Europe |
   | 20-11-43 | K.R.S. Iyengar's Homage to Sri Aurobindo |

24.05 - Vision of Dante, #Collected Works of Nolini Kanta Gupta - Vol 06, #Nolini Kanta Gupta, #Integral Yoga
   Dante is known as a great poet and also as a great seer: Sri Aurobindo mentions him as one of the very greatest. He names three as the supreme poets of Europe, of the very first rank: Homer of ancient Greece, Dante in the Middle Ages, and nearer to us, Shakespeare. Along with these Sri Aurobindo mentions also Valmiki of India. However I shall speak of Dante not so much as a poet but as a seer: as such he was a Traveller of the Worlds in the path of The Life Divine in his own way; His poem is his autobiography. He speaks of his long journey, even like King Aswapathy in Sri Aurobindo's Savitri,as a traveller of the worlds. Dante describes his journey through the three worlds well-known in Christian theology. He begins in this way his great poem:
   I was in the middle of my life's journey, suddenly one day unexpectedly I found myself in the very heart of a mighty forest. It is a wild, grim, frightful placeselva selvaggia ed aspra e forte.

3.07 - The Divinity Within, #Words Of Long Ago, #The Mother, #Integral Yoga
  Living among others you should always be a divine example, an occasion offered to them to understand and to enter on the path of The Life Divine. Nothing more: you should not even have the desire to make them progress; for that too would be something arbitrary.
  Until you are definitively one with the Divinity within, the best way, in your relations with the outside, is to act according to the unanimous advice given by those who have themselves had the experience of this unity.

3.1.01 - Distinctive Features of the Integral Yoga, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  One thing I feel I must say in connection with your remark about the soul of India and Xs observation about this stress on this-worldliness to the exclusion of other-worldliness. I do not quite understand in what connection his remark was made or what he meant by this-worldliness, but I feel it necessary to state my own position in the matter. My own life and my Yoga have always been, since my coming to India, both this-worldly and other-worldly without any exclusiveness on either side. All human interests are, I suppose, this-worldly and most of them have entered into my mental field and some, like politics, into my life, but at the same time, since I set foot on Indian soil on the Apollo Bunder in Bombay, I began to have spiritual experiences, but these were not divorced from this world but had an inner and intimate bearing on it, such as a feeling of the Infinite pervading material space and the Immanent inhabiting material objects and bodies. At the same time I found myself entering supraphysical worlds and planes with influences and an effect from them upon the material plane, so I could make no sharp divorce or irreconcilable opposition between what I have called the two ends of existence and all that lies between them. For me all is the Brahman and I find the Divine everywhere. Everyone has the right to throw away this-worldliness and choose other-worldliness only and if he finds peace by that choice he is greatly blessed. I, personally, have not found it necessary to do this in order to have peace. In my Yoga also I found myself moved to include both worlds in my purview, the spiritual and the material, and to try to establish the divine Consciousness and the divine Power in mens hearts and in earthly life, not for personal salvation only but for a life divine here. This seems to me as spiritual an aim as any and the fact of this life taking up earthly pursuits and earthly things into its scope cannot, I believe, tarnish its spirituality or alter its Indian character. This at least has always been my view and experience of the reality and nature of the world and things and the Divine: it seemed to me as nearly as possible the integral truth about them and I have therefore spoken of the pursuit of it as the integral Yoga. Everyone is, of course, free to reject and disbelieve in this kind of integrality or to believe in the spiritual necessity of an entire other-worldliness excluding any kind of this-worldliness altogether, but that would make the exercise of my Yoga impossible. My Yoga can include indeed a full experience of the other worlds, the plane of the supreme Spirit and the other planes in between and their possible effects upon our life and material world; but it will be quite possible to insist only on the realisation of the supreme Being or Ishwara even in one aspect, Shiva, Krishna as Lord of the world and Master of ourselves and our works or else the universal Sachchidananda, and attain to the essential results of this Yoga and afterwards to proceed from them to the integral results if one accepted the ideal of the divine life and this material world conquered by the Spirit. It is this view and experience of things and of the truth of existence that enabled me to write The Life Divine and Savitri. The realisation of the Supreme, the Ishwara, is certainly the essential thing; but to approach him with love and devotion and bhakti, to serve him with ones works and to know him, not necessarily by the intellectual cognition, but in a spiritual experience, is also essential in the path of the integral Yoga.
  ***

3.1.03 - A Realistic Adwaita, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  There is possible a realistic as well as an illusionist Adwaita. The philosophy of The Life Divine is such a realistic Adwaita. The world is a manifestation of the Real and therefore is itself real. The reality is the infinite and eternal Divine, infinite and eternal Being, Consciousness-Force and Bliss. This Divine by his power has created the world or rather manifested it in his own infinite Being. But here in the material world or at its basis he has hidden himself in what seem to be his opposites, Non-Being, Inconscience and Insentience. This is what we nowadays call the Inconscient which seems to have created the material universe by its inconscient Energy; but this is only an appearance, for we find in the end that all the dispositions of the world can only have been arranged by the working of a supreme secret intelligence. The Being which is hidden in what seems to be an inconscient void emerges in the world first in Matter, then in Life, then in Mind and finally as the Spirit. The apparently inconscient Energy which creates is in fact the Consciousness-Force of the Divine and its aspect of consciousness, secret in Matter, begins to emerge in Life, finds something more of itself in Mind and finds its true self in a spiritual consciousness and finally a supramental consciousness through which we become aware of the Reality, enter into it and unite ourselves with it. This is what we call evolution which is an evolution of consciousness and an evolution of the Spirit in things and only outwardly an evolution of species. Thus also, the delight of existence emerges from the original insentience first in the contrary forms of pleasure and pain and then has to find itself in the bliss of the Spirit or as it is called in the Upanishads, the bliss of the Brahman. That is the central idea in the explanation of the universe put forward in The Life Divine.
  ***

3.1.04 - Transformation in the Integral Yoga, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
    In his book The Perennial Philosophy (London: Chatto and Windus, 1946, p. 74), Aldous Huxley quoted and commented on the following passage by Sri Aurobindo: "The touch of Earth is always reinvigorating to the son of Earth, even when he seeks a supraphysical Knowledge. It may even be said that the supraphysical can only be really mastered in its fullnessto its heights we can always reachwhen we keep our feet firmly on the physical. 'Earth is His footing,' says the Upanishad whenever it images the Self that manifests in the universe." The Life Divine, volume 21 of THE COMPLETE WORKS OF SRI AUROBINDO, pp. 13-14.Ed.
  ***

32.02 - Reason and Yoga, #Collected Works of Nolini Kanta Gupta - Vol 07, #Nolini Kanta Gupta, #Integral Yoga
   What is truth is existent; that is, it is true only because it has existence. It is independent of any proof. It has to be seen directly and perceived immediately. The proof of the tree before you consists in your seeing it. There is God, the Self, Immortality, Eternity, The Life Divine. The proof of each of these entities, too, lies in its direct apperception.
   You may say, "I see the tree, you see it, he sees it; everybody sees or can see it. But God, the Self, Immortality, The Life Divine: even if you have seen them, I have not done so. Everyone has not seen or cannot see them."
   My reply will be, "Not all, but many have realised them, in different ages and in different climes. It is open to you and me, also, to have the realisation if we go through the proper procedure."

5.02 - Perfection of the Body, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  Beyond and The Life Divine assume a body divine.
  But first the evolution of the nature must have reached a point at which it can meet the Spirit direct, feel the aspiration towards the spiritual change and open itself to the workings of the Power which shall transform it. A supreme perfection, a total perfection is possible only by a transformation of our lower or human nature, a transformation of the mind into a thing of light, our life into a thing of power, an instrument of right action, right use for all its forces, of a happy elevation of its being

5.03 - The Divine Body, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  5.04 - Supermind and The Life Divine
  5.05 - Supermind and Humanity

5.04 - Supermind and the Life Divine, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  object:5.04 - Supermind and The Life Divine
  author class:Sri Aurobindo
  --
  Supermind and The Life Divine
  DIVINE life upon earth, the ideal we have placed before us, can only come about by a spiritual change of our being and a radical and fundamental change, an evolution or revolution of our nature. The embodied being upon earth would have to rise out of the domination over it of its veils of mind, life and body into the full consciousness and possession of its spiritual reality, and its nature also would have to be lifted out of the consciousness and power of consciousness proper to a mental, vital and physical being into the greater consciousness and greater power of being and the larger and freer life of the spirit. It would not lose these former veils but they would no longer be veils or imperfect expressions but true manifestations; they would be changed into states of light, powers of spiritual life, vehicles of a spiritual existence. But this again could not be if mind, life and body were not taken up and transformed by a state of being and a force of being superior to them, a power of
  --
  Supermind and The Life Divine
  559
  --
  The manifestation of a supramental truth-consciousness is therefore the capital reality that will make the divine life possible. It is when all the movements of thought, impulse and action are governed and directed by a self-existent and luminously automatic truth-consciousness and our whole nature comes to be constituted by it and made of its stuff that The Life Divine will be complete and absolute. Even as it is, in reality though not in the appearance of things, it is a secret self-existent knowledge and truth that is working to manifest itself in the creation here.
  The Divine is already there immanent within us, ourselves are that in our inmost reality and it is this reality that we have to manifest; it is that which constitutes the urge towards the divine living and makes necessary the creation of The Life Divine even in this material existence.
  Supermind and The Life Divine
  561
  --
  Supermind and The Life Divine
  563
  --
  Supermind and The Life Divine
  565
  --
  Supermind and The Life Divine
  567

5.4.02 - Occult Powers or Siddhis, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
  But she distinctly speaks of it as a greater "me" standing behind a blue diamond force. We must fall back then on the idea of a greater consciousness very high up with a feeling of divinity, a sense of considerable light and spiritual authority - perhaps in one of those higher spiritual mental planes of which I speak in The Life Divine and the letters. The diamond light could well be native to these planes; it is usually white, but there it might well be blue: it is a light that dispels or drives away all impure things, especially a demoniac possession or the influence of some evil force. Evidently, the use of a power like this should be carefully guarded from the intrusion of any wrong element such as personal love of power, but that need not cause any apprehension as a keen inlook into oneself would be sufficient to reject it or keep it aloof. I think that is all I can say upon the data given in her letter.
  It is difficult to say [why Christ healed people] - it looks from the Bible account as if he did it as a sign that he was one sent by the Divine with power.

Blazing P3 - Explore the Stages of Postconventional Consciousness, #unset, #Anonymous, #Various
  Aurobindo, The Life Divine as quoted in Aurobindo & Dalal (Ed.), A greater psychology, 2001, pp. 143-144
  55
  Aurobindo, The Life Divine as quoted in Aurobindo & Dalal (Ed.), A greater psychology, 2001, p. 145
  56
  --
  Aurobindo, The Life Divine as quoted in Aurobindo & Dalal (Ed.), A greater psychology, 2001, pp. 146-147
  87
  Aurobindo, The Life Divine as quoted in Aurobindo & Dalal (Ed.), A greater psychology, 2001, pp. 147-149.
  88
  --
  Aurobindo, The Life Divine as quoted in Aurobindo & Dalal (Ed.), A greater psychology, 2001, pp. 353-354.
  91
  --
  Aurobindo, The Life Divine as quoted in Aurobindo & Dalal (Ed.), A greater psychology, 2001, pp. 153-154.
  99
  --
  Aurobindo, The Life Divine, SABCL Vol. 18, p.124, as quoted in Aurobindo & Dalal (Ed.), A greater
  psychology, 2001, p. 356
  --
  Aurobindo, Sri (1970-75). The Life Divine Book one and book two part one. Vol. 18, Sri
  Aurobindo Birth Centenary Library. Pondicherry, India: Sri Aurobindo Ashram.
  Aurobindo, Sri (1970-75). The Life Divine Book two part two. Vol. 19, Sri Aurobindo Birth
  Centenary Library. Pondicherry, India: Sri Aurobindo Ashram.

r1912 07 18, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Sahitya was resumed today, The Life Divine commenced; also the systematic study of Magha, an orderly arrangement of material ( dhatus) for the Structure of Sanscrit Speech and a review of past Prerana records begun. The insistence on physical ananda was not strong, but health & utthapana were maintained & in the evening the physical capacity of surfeit was, momentarily at least, conquered. The realisation of action as movement of Shakti enjoyed by Purusha came strongly in active dasya with arrangement in knowledge of the kama. There was one remarkable instance of outflow. Vijnanam is now acting invariably, spontaneously, not in particular instances & by special tapas as formerly, but not yet perfectly. The Powers overbore opposition & acted upon detail as well as generally, with great frequency in the evening. Extension of samadhi was not noticed in the swapna condition, but in the jagrat there was a temporary living in the pranamay jagat and a strong sensation of the vibrations of its earth & sense of its atmosphere. The annamaya self became finally trigunatita, indifferent to the action of the three gunas, not yet anantaguna. Tejasic tapas is dead in action, feebly phantomlike & ineffective in knowledge, but tamas is still strong, though the depression of the annamaya system, persistent recently, has been modified. Internal ananda is yet weak & overshadowed; only the buddhi keeps its grasp on the Anandam Brahma. Sleep at night six hours, in daytime half an hour.
   ***

r1912 07 20, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The record from today resumes the character of a communication and includes a view of the future as well as of the present and past. Hitherto the programme has been carried out but often with a feeble & uncertain execution. This has to be changed. Especially, today, the force & joy of the soul has to be revived & the tamasic hue cast over it by the uncertainties of the tamasic intelligence removed. It is already too evident that the Yoga will be fulfilled for the tamasic intelligence to deny it any longer, but the denial is now of the rapidity of Yogasiddhi and of the certainty or probability of the Adeshasiddhi. Bhasha & The Life Divine have already been resumed.
   Today, yesterdays trikaldrishti that there would be news in the paper today of a fresh Italian attack has been confirmed by the news of cannonade in the Dardanelles & of the ministerial difficulties in Turkey. In this connection it is evident that there is still a slight tejasic influence in the vani colouring the truth with the prepossessions. There is strong resistance to the therapeutic power. The promise of equipment does not materialise. The obstruction to the physical siddhi is stubborn. Even the vijnana is faltering & mesquin in its action although increasingly general in its truth & frequency. These are the main helps of the tamasic intelligence.

r1914 04 15, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Since the morning Sahitya has again revived and The Life Divine, long suspended owing to the confused & overcrowded action of the mental Sruti, has been resumed with a greater clearness & regular proportion in its argument. The physical lassitude & divided purpose still resist sustained writing.
   The action of the trikaldrishti on the pranic & manasic telepathies is now resuming its movement, but owing to the indecisive dimness of its illumination, a great delicacy of action is needed as the least overstress or understress falsifies or disturbs the arrangement of the details & may lead to a wrong ultimate conclusion.

r1914 06 17, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   1) The first chapter of The Life Divine & of the Synthesis of Yoga will be immediately begun & rapidly completed.
   2) The physical siddhi will be extended into utthapana.

r1914 06 20, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Synthesis of Yoga takes its final form; the first Book of The Life Divine begun (the Vedantic Affirmations).
   Lipi

r1914 06 25, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The first chapter of The Life Divine completed with great illumination in the thought & rapidity in its expression.
   Idea of a publication The Divine Victory or the Conquest of Immortality ie the Hymns of Vamadeva translated into English in their psychological sense; suggested by the rendering of verses to be prefixed to the first Chapter of The Life Divine.
   ***

r1914 08 05, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   1) The Life Divine (I.U [Isha Upanishad])
   2) The Mind & its Master. (K.U [Kena Upanishad])

r1914 08 30, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The Life Divine resumed.
   ***

r1914 09 09, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The Life Divine
   ***

r1914 09 10, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The Life Divine.
   Trikaldrishtis

r1914 10 01, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   1) Philosophy(1) The Life Divine, 2) The Synthesis of Yoga, 3) The Secret of Veda, 4) Isha Upanishad.)
   2) Veda.(Bk V. IV. translated & studied, Notes for General Interpretation, Bks I. II. III. finally read.)

Talks With Sri Aurobindo 1, #unset, #Anonymous, #Various
  the Spirit." - Sri Aurobindo, The Life Divine.
  194
  --
  a complimentary copy of The Life Divine when the second volume is out.
  EVENING
  --
  PURANI: Dara has written a poem on The Life Divine to celebrate its publication.
  SRI AUROBINDO: What sort of poem? "Life Divine, full of wine?" (Laughter)
  --
  SATYENDRA (addressing Purani): New copies of The Life Divine have come.
  They seem a little thin. Perhaps thinner paper has been used.
  --
  brought three copies of The Life Divine for his autograph. Champaklal read
  out the names of the buyers, which were written on a slip of paper. When his
  --
  Sanskrit quotations for The Life Divine. At the end Satyendra and Nirodbaran laughed aloud.
  SRI AUROBINDO: What is the matter?
  --
  for The Life Divine chapter-epigraphs. He came with big volumes of
  Sayana and others.
  --
  Sisir Maitra had presented a copy of The Life Divine to Tagore and asked
  315
  --
  SATYENDRA: It is not that people don't understand The Life Divine but that
  they find it difficult to apply to life.
  --
  PURANI: In your first quotation on Dawn in The Life Divine Anilbaran finds a
  contradiction. He says, how can there be a dawn if there is an eternal succession of dawns?
  --
  PURANI: In The Life Divine there is a quotation where you have said, "May
  the restrainers tell us to go to other fields and conquer them." Anilbaran
  --
  SRI AUROBINDO: Yes. I have said in The Life Divine that you can't explain the
  appearance of consciousness out of matter unless you accept a Being behind.
  --
  PURANI: It seems Mahadev Desai has asked for a copy of The Life Divine.
  NIRODBARAN: For Gandhi?
  --
  SRI AUROBINDO: No, Suren Ghose gave him The Life Divine.
  NIRODBARAN: Allah Bux has now turned to Sikandar Hyat Khan.
  --
  PURANI: It seems The Life Divine is finished now.
  SRI AUROBINDO: Not yet; only the first draft is done.
  --
  War and The Life Divine at the beginning of the present one.
  SATYENDRA (to Nirodbaron): How is it that the Hindustan Standard has put
  --
  of them as personalities. Chatterji hasn't read anything. In The Life Divine itself there is a passage on this point. (Purani read out the passage.)
  27 JANUARY 1940
  --
  PURANI: In The Life Divine's chapter on the Overmind, too.
  SATYENDRA: He can be referred to that chapter.
  --
  SATYENDRA: The Life Divine has come out at the right time then.
  NIRODBARAN: Your books have a good sale.
  --
  PURANI: He also asks how the distinction is made in The Life Divine between
  Being and Non-being. Does the Non-Being come after Overmindor before
  --
  did it for one day and then stopped. He said, "After finishing The Life Divine I'll take it up again." In the meantime Manilal once inquired from Gujarat if Sri Aurobindo had started hanging the leg again. To this Sri Au[1] Old man's young wife.
  451
  --
  SRI AUROBINDO: And I am going to start hanging my leg tomorrow. (Laughter) The last two chapters of The Life Divine were sent off today.
  SATYENDRA (laughing): Manilal seems to strike terror into you. (Sri Aurobindo laughed.) When is Dr. Rao coming? Both will meet now.
  --
  any determination. That is what I have tried to show in The Life Divine.
  PURANI: In fact, it is the source of infinite determination. How is Non-Being
  --
  NIRODBARAN: It seems Tagore was asked his opinion of The Life Divine and
  he said, "All that about sadhana in solitude I don't understand." Charu Dutt
  --
  DR. MANILAL (after a while): I find The Life Divine very difficult, Sir.
  SRI AUROBINDO: What is the difficulty? The language or the thought?
  --
  PURANI: After Kant you would realise how easy The Life Divine is.
  NIRODBARAN: Don't worry, Dr. Manilal, I am in the same boat as you.
  --
  CHAMPAKLAL: But Rajangam finds The Life Divine easy. He says that one
  shouldn't read anything else except this book. He is in ecstasies over it.
  --
  SRI AUROBINDO: No. (To Dr. Manilal) As for The Life Divine, it is not the language but the thought-substance that may be difficult to follow. If I had written about the Congress in the same language, then you would have understood. (Laughter)
  PURANI: One has to go on reading and reading. The first reading may be very
  --
  SRI AUROBINDO: So The Life Divine may take the place of your midwifery.
  NIRODBARAN: Another difficulty besides understanding is that of keeping it all
  --
  as soon as The Life Divine was finished I would hang my leg.
  DR. MANILAL: I am grateful for it, Sir. But it has taken a long time to finish.
  --
  and am surprised that you don't understand The Life Divine which is no
  patch on all these complexities. (Laughter)
  DR. MANILAL: Really I don't understand The Life Divine. I have tried. What
  should I do. Sir?
  --
  SATYENDRA: You have said, Sir, in The Life Divine that only the absolute idealist can persist in this path. How, then, can ordinary mortals like us
  502

Talks With Sri Aurobindo 2, #Talks With Sri Aurobindo, #unset, #Integral Yoga
  NIRODBARAN: Nolini, in his translation of a chapter of The Life Divine, is
  finding some difficulty about the word "defy" in "defy matter". He has used
  --
  The second volume of The Life Divine (in two parts) has come out. The two
  volumes are very big in size. Sri Aurobindo said they were like two elephants. We were discussing the price (Rs. 16) which seemed too high. Especially Satyendra asked how the money was to be got. He said some people
  --
  interest in The Life Divine.
  SRI AUROBINDO: Yes, busy with bombs.
  --
  NIRODBARAN: Hiren Dutt finds The Life Divine obscure and loose.
  SRI AUROBINDO: Obscure to himself?
  --
  NIRODBARAN: Prashanta Mahalnavis seems to have said The Life Divine
  is Ganja?
  --
  PURANI: Moore has reviewed the second volume of The Life Divine.
  SRI AUROBINDO: Yes, but he hasn't understood it. He wants me to go
  --
  SRI AUROBINDO: Charu Dutt's summary of The Life Divine is not bad.
  But there are one or two mistakes. He says that I have derived my technique
  --
  Anilbaran couldn't understand one quotation in The Life Divine taken from
  the Rig Veda:
  --
  A quotation was supplied from The Life Divine1 in which the individual is
  described as a dynamo or channel and afterwards is merged in the Cosmic.
  --
  SATYENDRA: There is no review of the second volume of The Life Divine
  yet.
  --
  time you took up The Life Divine some catastrophe took place: first in 1914
  and now in 1939both times war. (Laughter)
  --
  PURANI: Yes. He says that he is afraid to read The Life Divine lest he
  should have to make a choice between the worldly life and the spiritual. He
  --
  ideas of transformation, The Life Divine, etc. Sri Aurobindo commented on
  this.
  --
  SRI AUROBINDO: What I have said in The Life Divine is that when you
  get into contact with the subliminal self, you get into contact with a greater
  --
  SRI AUROBINDO: For that you have to read The Life Divine (Laughter)
  PURANI: He wants a shortcut.
  --
  SRI AUROBINDO: As I said, read The Life Divine. (Laughter)
  DR. MANILAL: Is there no shortcut to it? (Laughter) When a person dies
  --
  effect. I told him I had not read the new volume of The Life Divine but, as
  far as I could remember, there is a sort of a continuous process of things and
  --
  SRI AUROBINDO: What I have said in The Life Divine is antecedent and
  subsequent. What we consider to be the cause of a particular effect may not
  --
  Anilbaran has been trying to introduce The Life Divine as a course of study
  in Indian universities. Some universities have refused on varying grounds.
  --
  SRI AUROBINDO; If he wants to make The Life Divine a text-book for the
  colleges, I object. It will have worse results than in Manilal's case. (Laughter)
  --
  that purpose. Sri Aurobindo approved none of them. He remarked that Anilbaran had made The Life Divine a special course of study.
  PURANI: He wants to make it compulsory.
  --
  course of Indian philosophy in Indian universities and The Life Divine can
  517
  --
  SRI AUROBINDO: Ignorance is knowledge that is wrong, partial or imperfect. Nescience is absence of knowledge; knowledge develops out of Inconscience. The theory I have put forward in The Life Divine is that the Inconscient and the Superconscient are two sides or counterparts of the same reality, though they appear to us as opposed to each other. The Inconscient is a
  black trance the dark counterpartwhile the Superconscient is a luminous
  --
  SRI AUROBINDO: You have to read The Life Divine for that.
  DR. MANILAL: How could he have this fall?
  --
  resolution, for example, to read one paragraph of The Life Divine every day
  and then stick to the resolution with diligence. She further told him not to

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Wikipedia - Compressed data structures
Wikipedia - Compressed data structure
Wikipedia - Compressibility equation -- Equation which relates the isothermal compressibility to the structure of the liquid
Wikipedia - Computational fluid dynamics -- Branch of fluid mechanics that uses numerical analysis and data structures to solve and analyze problems that involve fluid flows
Wikipedia - Computational Infrastructure for Geodynamics -- Organization that advances Earth science
Wikipedia - COM Structured Storage -- Computer technology developed by Microsoft
Wikipedia - Concise Encyclopedia of Supersymmetry and Noncommutative Structures in Mathematics and Physics -- Mathematics and physics encyclopedia
Wikipedia - Concrete shell -- Structure composed of a relatively thin shell of concrete
Wikipedia - Concurrent data structure
Wikipedia - Congenital heart defect -- Defect in the structure of the heart that is present at birth
Wikipedia - Consideration and initiating structure
Wikipedia - Consigliere -- Position within the leadership structure of the Mafia
Wikipedia - Constant structure -- Music composition and performance technique
Wikipedia - Construction site -- Place at which a building or infrastructure is constructed
Wikipedia - Construction -- Process of the building or assembling of a building or infrastructure
Wikipedia - Cons -- Function and primitive data structure in Lisp and other functional programming languages
Wikipedia - Container (abstract data type) -- Software class, data structure, or abstract data type (ADT) whose instances are collections of other objects
Wikipedia - Container (data structure)
Wikipedia - Contemporary architecture -- Broad range of styles of recently built structures
Wikipedia - Contrast agent -- Substance used in medical imaging to enhance the contrast of structures or fluids within the body
Wikipedia - Control structures
Wikipedia - Control structure
Wikipedia - Convergent evolution -- Independent evolution of similar features in species of different lineages which creates analogous structures
Wikipedia - Conway's law -- Adage stating that organizations design systems that mirror their own communication structure
Wikipedia - Coordinating Minister for Infrastructure (Singapore) -- Former Senior Cabinet position in the Government of Singapore
Wikipedia - Coracoid process -- A small hook-like structure on the lateral edge of the superior anterior portion of the scapula
Wikipedia - Core Infrastructure Initiative
Wikipedia - Cornea -- Structure of the eye
Wikipedia - Cornwall Terrace -- Grade I listed architectural structure in London
Wikipedia - Coronal loop -- Structure in the lower corona and transition region of the Sun
Wikipedia - Corporate headquarters -- Part of a corporate structure that deals with important tasks
Wikipedia - Corporate structure
Wikipedia - Courts of Judicial Magistrate of First Class -- Judicial structure in India
Wikipedia - Courts of Judicial Magistrate of Second Class -- Judicial structure in India
Wikipedia - Covenant theology -- Protestant biblical interpretive framework for understanding the overall structure of the Bible
Wikipedia - Cover tree -- Type of data structure
Wikipedia - CPI Aerostructures -- American Aircraft manufacturer
Wikipedia - Crawl space -- Enclosed space below a structure that is too short to stand erect in
Wikipedia - Critical Assessment of Techniques for Protein Structure Prediction
Wikipedia - Critical infrastructure
Wikipedia - Criticism of Islam -- Criticism of the current or historical Islamic religion, its actions, teachings, omissions, structure, or nature
Wikipedia - Cross Insurance Arena -- Architectural structure
Wikipedia - Crossrail Place -- Structure in the West India Docks, Canary Wharf, London
Wikipedia - Crow's nest -- Structure in the upper part of the main mast of a ship, used as a lookout point
Wikipedia - Crystal cluster -- A group of crystals formed in an open space with form determined by their internal crystal structure
Wikipedia - CrystalExplorer -- Crystal structure analysis software
Wikipedia - Crystallization -- Process by which a solid with a highly organised atomic or molecular structure forms
Wikipedia - Crystallography -- scientific study of crystal structure
Wikipedia - Crystal structure of boron-rich metal borides -- Boron chemical complexes
Wikipedia - Crystal structure -- Ordered arrangement of atoms, ions, or molecules in a crystalline material
Wikipedia - CTIL -- Radio mast infrastructure company in the United Kingdom
Wikipedia - Cupola -- Dome-like architectural structure
Wikipedia - Cupriavidus-1 RNA motif -- Conserved non-coding RNA structure
Wikipedia - Curved space diamond structure -- Modular building system
Wikipedia - Cuttlebone -- A hard, brittle internal structure found in all members of the family Sepiidae
Wikipedia - Cybersecurity and Infrastructure Security Agency -- United States federal agency
Wikipedia - Cycling infrastructure -- facilities for use by cyclists
Wikipedia - Cyclohexane conformation -- Structures of cyclohexane
Wikipedia - Cypress knee -- A distinctive structure forming above the roots of a cypress tree
Wikipedia - Dantzig-Wolfe decomposition -- algorithm for solving linear programming problems with special structure
Wikipedia - Dar al-Muwaqqit -- Type of structure attached to a mosque
Wikipedia - D arm -- Tertiary structure of tRNA
Wikipedia - Database index -- Data structure for query optimization in databases
Wikipedia - Database storage structures
Wikipedia - Data definition language -- Syntax for defining data structures
Wikipedia - Data structure alignment -- The way data is arranged and accessed in computer memory, involving data alignment and data structure padding and packing, so that reads and writes to memory can be efficiently performed
Wikipedia - Data structure diagram
Wikipedia - Data structure (disambiguation)
Wikipedia - Data Structures
Wikipedia - Data structures
Wikipedia - Data Structure
Wikipedia - Data structure -- Particular way of storing and organizing data in a computer
Wikipedia - Decapod anatomy -- The entire structure of a decapod crustacean
Wikipedia - Deep Jyoti Stambh -- Architectural structure, usually found in Hindu temples, in the form of a column
Wikipedia - Deep structures and surface structures
Wikipedia - Democratic confederalism -- Political ideology and government structure
Wikipedia - Demography -- The science that deals with populations and their structures, statistically and theoretically
Wikipedia - Department for Infrastructure and Transport -- South Australian government department
Wikipedia - Department of Infrastructure, Transport, Regional Development and Communications -- Department of the Australian federal government
Wikipedia - Design smell -- Structures in the design that indicate violation of fundamental design principles and negatively impact design quality
Wikipedia - Design structure matrix
Wikipedia - Deutschlandhalle -- Architectural structure
Wikipedia - Diaphragm (optics) -- Thin opaque structure with an opening (aperture) at its center
Wikipedia - Dictionary of Algorithms and Data Structures
Wikipedia - Difference list -- List data structure
Wikipedia - Differentiable structure
Wikipedia - Differential geometry -- Branch of mathematics dealing with functions and geometric structures on differentiable manifolds
Wikipedia - Digital India -- Campaign to ensure improved online infrastructure,more job opportunities and Internet connectivity in India
Wikipedia - DigitalOcean -- American cloud infrastructure provider
Wikipedia - Dimension (data warehouse) -- Structure that categorizes facts and measures in a data warehouse
Wikipedia - Diplock court -- Structure of non-jury courts used in Northern Ireland, primarily 1973 to 2007 but still occasionally used
Wikipedia - Directory structure
Wikipedia - Direct Rendering Infrastructure
Wikipedia - DirectX Graphics Infrastructure
Wikipedia - Discrete mathematics -- Study of discrete mathematical structures
Wikipedia - Disjoint-set data structure
Wikipedia - Dislocation (syntax) -- Sentence structure in which a constituent occurs outside the clause boundaries either to its left or to its right
Wikipedia - Dissipative structures
Wikipedia - Distributed Bragg reflector -- Structure used in waveguides
Wikipedia - Disulfide -- Chemical structure
Wikipedia - Diverticulum -- Medical or biological term for an outpouching of a hollow (or a fluid-filled) structure in the body
Wikipedia - Divided By (album) -- 2011 album by Structures
Wikipedia - Diving platform -- A type of structure used for competitive acrobatic diving
Wikipedia - D-loop -- DNA structure
Wikipedia - DNA nanotechnology -- The design and manufacture of artificial nucleic acid structures for technological uses
Wikipedia - Dock (maritime) -- Human-made structure involved in the handling of boats or ships
Wikipedia - Document-oriented database -- A document-oriented NoSQL database, or document store, is a computer program designed for storing, retrieving and managing semi-structured, document-oriented information.
Wikipedia - Dolphin (structure) -- Man-made marine structure
Wikipedia - Dome (geology) -- geological deformation structure
Wikipedia - Donald W. Reynolds Razorback Stadium -- architectural structure
Wikipedia - Dortberghaus -- Architectural structure
Wikipedia - Dowker-Thistlethwaite notation -- Mathematical notation for describing the structure of knots
Wikipedia - Draft:Misinformation related to the COVID-19 pandemic - restructure -- False information about the COVID-19 outbreak
Wikipedia - Dramatic structure -- structure of a dramatic work such as a play or film
Wikipedia - Dry dam -- Flood control structure
Wikipedia - Dublin Landings -- Infrastructure
Wikipedia - Dun a' Choin Duibh -- Architectural structure in Argyll and Bute, Scotland, UK
Wikipedia - Dwelling -- Self-contained unit of accommodation (house, apartment, mobile home, houseboat or other structure) used as a home
Wikipedia - Dynamic data structures
Wikipedia - Dynamic infrastructure
Wikipedia - Dyson sphere -- Hypothetical megastructure originally described by Freeman Dyson
Wikipedia - Earthquake-resistant structures -- Structures designed to protect buildings from earthquakes
Wikipedia - Earth structure -- A building or other structure made largely from soil.
Wikipedia - Eastern Orthodox Church organization -- Structure and organization of the Eastern Orthodox Church
Wikipedia - East Wing -- Structure part of the White House Complex, east of the Executive Residence
Wikipedia - Ecclesiastical polity -- Operational and governance structure of a church
Wikipedia - Ecological succession -- The process of change in the species structure of an ecological community over time
Wikipedia - Edge city -- New unstructured settlement created near a major city
Wikipedia - Edge list -- Graph data structure
Wikipedia - Edward J. Roye Building -- Architectural structure
Wikipedia - Egyptian pyramids -- Ancient pyramid-shaped masonry structures located in Egypt
Wikipedia - Egyptian temple -- Structures for official worship of the gods and commemoration of pharaohs in Ancient Egypt
Wikipedia - Eighth Wonder of the World -- Unofficial title sometimes given to places, buildings, structures, projects or designs
Wikipedia - Ekman spiral -- A structure of currents or winds near a horizontal boundary in which the flow direction rotates as one moves away from the boundary
Wikipedia - Elaiosome -- Fleshy structures attached to the seeds of plants
Wikipedia - Electrical resistivity tomography -- A geophysical technique for imaging sub-surface structures
Wikipedia - Electricity Act 1957 -- UK legislation to restructure the electricity industry
Wikipedia - Electric reef -- Human-created underwater structure
Wikipedia - Electronic band structure -- Describes the range of energies that an electron within the solid may have and ranges of energy that it may not have
Wikipedia - Electronic structure
Wikipedia - Elementary particle -- Subatomic particle having no known substructure
Wikipedia - Empty lattice approximation -- A theoretical electronic band structure model in which the potential is periodic and weak
Wikipedia - Enamel lamellae -- Type of structure in teeth
Wikipedia - Enation -- Scaly leaflike structures, differing from leaves in their lack of vascular tissue
Wikipedia - Encapsulation (networking) -- Method of designing modular communication protocols in which separate functions are abstracted from their underlying structures
Wikipedia - Endospore -- Protective structure formed by bacteria
Wikipedia - Epicranium -- Collection of structures covering the cranium
Wikipedia - EPICS -- Software infrastructure for building distributed control systems
Wikipedia - Epigenetic valley -- Valley created by erosion and with little or no sympathy for bedrock structure
Wikipedia - Essential complexity (numerical measure of "structuredness")
Wikipedia - Etching (microfabrication) -- Technique in microfabrication used to remove material and create structures
Wikipedia - European Grid Infrastructure -- Effort to provide access to high-throughput computing resources across Europe
Wikipedia - European Multidisciplinary Seafloor and water column Observatory -- A large-scale European distributed Research Infrastructure for ocean observation
Wikipedia - Extended X-ray absorption fine structure -- Measurement of X-ray absorption of a material as a function of energy
Wikipedia - Extensional tectonics -- Study of the structures formed by, and the processes associated with, the stretching of a planetary body's crust
Wikipedia - Extreme Light Infrastructure
Wikipedia - E. Yvonne Jones -- Director of the Cancer Research UK Receptor Structure Research Group
Wikipedia - Ezekiel's Temple -- Unbuilt temple structure described in the biblical Book of Ezekiel
Wikipedia - Fabrik Heeder -- Architectural structure
Wikipedia - Family structure in the United States
Wikipedia - Family tree -- Chart representing family relationships in a conventional tree structure
Wikipedia - Feature structure
Wikipedia - Federative International Committee on Anatomical Terminology -- Group of experts who review, analyze and discuss the terms of the morphological structures of the human body
Wikipedia - Female body shape -- Cumulative product of the human female skeletal structure and distribution of muscle and fat
Wikipedia - Fences and pickets model of plasma membrane structure -- Concept of cell membrane structure
Wikipedia - Fence -- Freestanding structure preventing movement across a boundary
Wikipedia - FESOM -- A multi-resolution ocean general circulation model that solves the equations of motion describing the ocean and sea ice using finite-element and finite-volume methods on unstructured computational grids
Wikipedia - Field (mathematics) -- Algebraic structure with addition, multiplication and division
Wikipedia - Field-theoretic simulation -- Numerical strategy to calculate structure and physical properties of a many-particle system
Wikipedia - Fine structure constant
Wikipedia - Fine-structure constant -- Dimensionless number that quantifies the strength of the electromagnetic interaction
Wikipedia - Finite field -- Algebraic structure
Wikipedia - Finite Volume Community Ocean Model -- A prognostic, unstructured-grid, free-surface, 3-D primitive equation coastal ocean circulation model
Wikipedia - Finswimming in the United Kingdom -- Practice of the sport and supporting infrastructure
Wikipedia - Fish ladder -- Structure to allow fish to migrate upriver around barriers
Wikipedia - Flat-file database -- Database stored as an ordinary unstructured file
Wikipedia - Flat module -- Algebraic structure in ring theory
Wikipedia - Flavan-3-ol -- Any chemical compound having a flavan skeleton as a core structure with a hydroxy group attached in 3 position
Wikipedia - Floor plate -- Embryonic structure
Wikipedia - Floral formula -- Floral formula is a means to represent the structure of a flower using numbers, letters and various symbols, presenting substantial information about the flower in a compact form.
Wikipedia - Flower -- Structure found in some plants; aka: blossom
Wikipedia - Fogou -- Underground, dry-stone structures found on Iron Age or Romano-British-defended settlement sites in Cornwall
Wikipedia - Foot -- Anatomical structure found in vertebrates
Wikipedia - Formal grammar -- Structure of a formal language
Wikipedia - Fortifications of the Cape Peninsula -- List of historical military structures built to defend the region
Wikipedia - Fort Pasir Panjang -- Colonial Singapore defensive structure
Wikipedia - Fort Tanjong Katong -- Colonial Singapore defensive structure
Wikipedia - Foundation (engineering) -- Lowest and supporting layer of a structure
Wikipedia - Foundation for a Free Information Infrastructure
Wikipedia - Fovea centralis -- Anatomical structure in the eye
Wikipedia - Fractal -- Self similar mathematical structures
Wikipedia - Fracture (geology) -- Geologic structure
Wikipedia - Fracture -- Split of materials or structures under stress
Wikipedia - Francis Crick -- British physicist,molecular biologist; co-discoverer of the structure of DNA
Wikipedia - Free electron model -- A simple model for the behaviour of valence electrons in a crystal structure of a metallic solid
Wikipedia - Freiman's theorem -- On the approximate structure of sets whose sumset is small
Wikipedia - Fried Egg structure -- An informal name for an underwater geomorphic structure in the North Atlantic that is a suspected impact crater
Wikipedia - Fundamental theorem of Galois theory -- Theorem that describes the structure of certain types of field extensions
Wikipedia - Funnel-mantle locking apparatus -- Structure found in many cephalopods that connects the mantle and hyponome and restricts their movement relative to each other
Wikipedia - Galaxy cluster -- Structure made up of a gravitationally-bound aggregation of hundreds of galaxies
Wikipedia - Galaxy filament -- Largest structures in the universe, made of galaxies
Wikipedia - Galaxy -- Gravitationally bound astronomical structure
Wikipedia - Game -- structured form of play
Wikipedia - Gamma-150 RNA motif -- RNA Structure
Wikipedia - Garage (residential) -- Walled, roofed structure for storing vehicles
Wikipedia - Gate of Glorious Harmony -- Historic structure in Beijing, China
Wikipedia - Gazebo -- Pavilion structure built in a park, garden or public area
Wikipedia - Generalised phrase structure grammar
Wikipedia - General-law municipality -- City or municipality whose governance and structure is defined by state law
Wikipedia - Generator (mathematics) -- Element of a generating set, a subset of an algebraic structure that allows specifying all elements of the structure
Wikipedia - Genome evolution -- The process by which a genome changes in structure or size over time
Wikipedia - Geodesic dome -- Spherical shell structure based on a geodesic polyhedron
Wikipedia - Geodetic airframe -- type of aircraft structure
Wikipedia - Geology of India -- Geological origins and structure of India
Wikipedia - Geology of Mercury -- Geologic structure and composition of planet Mercury
Wikipedia - Geology of South Africa -- The origin and structure of the rock formations
Wikipedia - Geology of the Himalaya -- The origins and structure of the mountain range
Wikipedia - Geology of the Iberian Peninsula -- The origins, structure use and study of the rock formations of Spain, Portugal, Andorra and Gibraltar
Wikipedia - Geology of the Moon -- Structure and composition of the Moon
Wikipedia - Geology of Venus -- Geological structure and composition of the second planet from the Sun
Wikipedia - Geology -- Study of the composition, structure, physical properties, and history of Earth's components and processes
Wikipedia - Geometric algebra -- Algebraic structure designed for geometry
Wikipedia - German sentence structure -- Structure of sentences in the German language
Wikipedia - Glass mosaic -- Traditional Burmese mosaic made with pieces of glass, used to embellish decorative art, structures, and furniture
Wikipedia - Global distance test -- A measure of similarity between two protein structures
Wikipedia - Globus pallidus -- Structure of the basal ganglia of the brain
Wikipedia - Goldschmidt tolerance factor -- Factor used to determine the compatibility of an ion with a crystal structure
Wikipedia - Goodspeed Brothers Building -- Commercial structure in Grand Rapids
Wikipedia - Google Cloud Platform -- Cloud-based service and infrastructure
Wikipedia - Google Sites -- Structured wiki- and Web page-creation tool
Wikipedia - Gourmand syndrome -- Rare eating disorder caused by injury to the frontal lobe or limbic structures
Wikipedia - Government of California -- Governmental structure of the U.S. state of California
Wikipedia - G-quadruplex -- Structure in molecular biology
Wikipedia - Grammatical modifier -- Optional element in phrase or clause structure
Wikipedia - Granada Bridge (Ormond Beach) -- Structure in Florida, United States
Wikipedia - Granite -- common type of intrusive, felsic, igneous rock with granular structure
Wikipedia - Graph (data structure)
Wikipedia - Graph data structure
Wikipedia - Graph (discrete mathematics) -- Mathematical structure consisting of vertices and edges connecting some pairs of vertices
Wikipedia - Greigite -- Iron sulfide mineral of spinel structure
Wikipedia - Grey box model -- Mathematical data production model with limited structure
Wikipedia - Grid Security Infrastructure
Wikipedia - Group (mathematics) -- Algebraic structure with one binary operation
Wikipedia - Groyne -- Structure extending into body of water to limit movement of sediment
Wikipedia - Guard stone -- Architectural element intended to protect structures from damage from vehicle wheels
Wikipedia - Gude House -- Historic structure in Maryland, U.S.
Wikipedia - Guyed mast -- Tall thin vertical structure that is supported by guy lines
Wikipedia - GVK Power & Infrastructure -- Indian conglomerate company
Wikipedia - Hacienda Los Torres -- Historic structure in Lares, Puerto Rico
Wikipedia - Hadano Castle -- Ruinous remains of a castle structure in Hadano City, Japan
Wikipedia - HaleM-JM-;akala -- Historic structure in Honolulu, Hawaii, United States
Wikipedia - Halifax Town Hall -- Listed structure in Hallifax, Calderdale, United Kingdom
Wikipedia - Hangar -- Closed structure to hold aircraft or spacecraft in protective storage
Wikipedia - Hardscape -- Hard landscape materials in the built environment structures
Wikipedia - Hardware description language -- Specialized computer language used to describe the structure and behavior of electronic circuits, and most commonly, digital logic circuits
Wikipedia - Hash tree (persistent data structure)
Wikipedia - Haustorium -- Rootlike structure that grows into or around another structure to absorb water or nutrients
Wikipedia - Head-driven phrase structure grammar
Wikipedia - Heap (data structure) -- Computer science data structure
Wikipedia - Heap (mathematics) -- Algebraic structure with a ternary operation
Wikipedia - Herbrand structure
Wikipedia - Heterostructure barrier varactor
Wikipedia - Heterotypic cortex -- Areas of the neocortex that do not have the typical six-layered structure
Wikipedia - HEXACO model of personality structure
Wikipedia - Hierarchical cell structure
Wikipedia - Hierarchical structure of Feudal Japan
Wikipedia - Hierarchical Structure of the Big Five
Wikipedia - High-speed rail -- Significantly faster advanced rail transport and infrastructure systems
Wikipedia - Hilbert-Burch theorem -- Describes the structure of some free resolutions of a quotient of a local or graded ring
Wikipedia - Hirairi -- Japanese traditional architectural structure
Wikipedia - Histone H4 -- One of the five main histone proteins involved in the structure of chromatin
Wikipedia - History of geology -- History of the scientific study of the origin, history, and structure of the Earth
Wikipedia - Hitbodedut -- Unstructured, spontaneous and individualized form of prayer and meditation
Wikipedia - HNTB -- American infrastructure design firm
Wikipedia - Hodge structure -- Algebraic structure
Wikipedia - Holdfast (biology) -- Root-like structure that anchors aquatic sessile organisms, such as seaweed
Wikipedia - Holliday junction -- Branched nucleic acid structure
Wikipedia - Homology (biology) -- Shared ancestry between a pair of structures or genes in different taxa
Wikipedia - Homology modeling -- Method of protein structure prediction using other known proteins
Wikipedia - Homomorphism -- Structure-preserving map between two algebraic structures of the same type
Wikipedia - Hoover Tower -- 285-foot structure on the campus of Stanford University
Wikipedia - Hornito -- Conical structures built up by lava ejected through an opening in the crust of a lava flow
Wikipedia - House for an Art Lover -- Architectural structure in Glasgow
Wikipedia - Howell Heflin Lock and Dam -- Lock and dam structures
Wikipedia - HTS tentiQ -- German temporary structure company
Wikipedia - Hydraulic empire -- Social or government structure
Wikipedia - Hyperboloid structure
Wikipedia - Hyperpallium -- Structure in the brains of birds
Wikipedia - Hypoplastic right heart syndrome -- Congenital heart disease characterized by underdevelopment of the structures on the right side of the heart commonly associated with atrial septal defect
Wikipedia - Iacono's working set structure
Wikipedia - Ice bridge -- A frozen natural structure formed over seas, bays, rivers or lake surfaces
Wikipedia - Ice pier -- A man-made structure used to assist the unloading of ships in Antarctica
Wikipedia - Icosahedral twins -- Aanostructure appearing for atomic clusters
Wikipedia - Idiom (language structure) -- Syntactical, grammatical, or structural form peculiar to a language
Wikipedia - Igusa variety -- Mathematical structure
Wikipedia - Implant (medicine) -- Medical device manufactured to replace a missing biological structure, support a damaged biological structure, or enhance an existing biological structure
Wikipedia - Indian vernacular architecture -- Informal, functional architecture of structures, often in rural areas of India, built of local materials
Wikipedia - Indoor air quality -- Air quality within and around buildings and structures
Wikipedia - Industrial organization -- Field that examins the structure of firms and markets
Wikipedia - Information extraction -- Automatically extracting structured information from un- or semi-structured machine-readable documents, such as human language texts
Wikipedia - Information infrastructure
Wikipedia - Information structure
Wikipedia - Infraestruturas de Portugal -- public company administering road and rail infrastructure in Portugal
Wikipedia - Infrastructure as a service
Wikipedia - Infrastructure as code
Wikipedia - Infrastructure asset management -- Maintenance of public infrastructure assets
Wikipedia - Infrastructure In Africa
Wikipedia - Infrastructure Leasing & Financial Services -- Infrastructure development and finance company
Wikipedia - Infrastructure New Zealand -- Industry association
Wikipedia - Infrastructure policy of Donald Trump -- President Trump's policies for physical infrastructure
Wikipedia - Infrastructure -- Facilities and systems serving society
Wikipedia - Inode pointer structure -- Hierarchy/layout for directing inodes in a Unix File System
Wikipedia - Inode -- Data structure describing a file-system object (e.g. file, directory) that stores the attributes and disk block location(s) of the object data
Wikipedia - Insert (composites) -- Pins, bolts, screws, joints and other structures used with composite panels
Wikipedia - Institute for Sustainable Infrastructure -- 501(c)(3) non-profit organization
Wikipedia - Institution -- Structure or mechanism of social order and cooperation governing the behaviour of a set of individuals within a given community
Wikipedia - Instructure -- American technology company
Wikipedia - Intake -- An opening or structure through which a fluid is admitted to a space or machine
Wikipedia - Integral domain -- Algebraic structure with two binary operations
Wikipedia - Integrated Truss Structure -- Part of the International Space Station; sequence of connected trusses
Wikipedia - Intercalation (chemistry) -- Reversible insertion of an ion into a material with layered structure
Wikipedia - International Geomagnetic Reference Field -- Standard model of the structure of Earth's magnetic field
Wikipedia - Internet of things -- Proposed Internet-like structure connecting everyday physical objects
Wikipedia - Internet of vehicles -- Proposed Internet-like structure connecting road vehicles
Wikipedia - Interrupt vector table -- Data structure
Wikipedia - Interview -- Structured series of questions and answers
Wikipedia - Inverleith House -- Architectural structure in City of Edinburgh, Scotland, UK
Wikipedia - Inversion (evolutionary biology) -- Hypothesis that during the course of chordate evolution, the structures along the dorsoventral axis have taken on an orientation opposite that of the ancestral form
Wikipedia - Inversion (geology) -- Relative uplift of a sedimentary basin or similar structure as a result of crustal shortening
Wikipedia - Inverted pyramid (architecture) -- Structure in the shape of an upside-down pyramid
Wikipedia - IRB Infrastructure -- Indian road infrastructure company
Wikipedia - Iribarren number -- A dimensionless parameter used to model several effects of breaking surface gravity waves on beaches and coastal structures.
Wikipedia - Irish Section 110 Special Purpose Vehicle (SPV) -- Irish zero-tax legal structure
Wikipedia - Ismaning radio transmitter -- Architectural structure
Wikipedia - IT infrastructure deployment
Wikipedia - IT infrastructure
Wikipedia - Jackson Structured Programming
Wikipedia - Jackson structured programming
Wikipedia - Jaw -- Opposable articulated structure at the entrance of the mouth, typically used for grasping and manipulating food; structures constituting the vault of the mouth and serving to open and close it and is part of the body plan of most animals
Wikipedia - JFFS -- Log-structured file system
Wikipedia - Jmol -- Jmol is an open-source Java viewer for chemical structures in 3D
Wikipedia - John Holland Group -- Infrastructure company based in Melbourne, Australia
Wikipedia - John Knox House -- Architectural structure in City of Edinburgh, Scotland, UK
Wikipedia - John Rankin Lock -- Building and structure in Mississippi
Wikipedia - Joint Enterprise Defense Infrastructure
Wikipedia - Journaling file system -- File system that keeps track of not yet committed changes in a data structure called a M-bM-^@M-^\journalM-bM-^@M-^] (usually a circular log); when a system crash or power failure occurs, such file systems can be recovered online faster with less corruption
Wikipedia - Juche Tower -- Architectural structure
Wikipedia - Kabardian grammar -- system and structure of the Kabardian language
Wikipedia - Katowice Steelworks -- Architectural structure
Wikipedia - Kehilla (modern) -- Jewish communal structure
Wikipedia - Ketone -- Class of organic compounds having structure RCORM-BM-4
Wikipedia - Kolmogorov structure function
Wikipedia - Kripke structure
Wikipedia - Lacrimal apparatus -- Physiological system containing the orbital structures for tear production and drainage
Wikipedia - Langmuir turbulence -- A turbulent flow with coherent Langmuir circulation structures that exist and evolve over a range of spatial and temporal scales
Wikipedia - Language model -- Statistical model of structure of language
Wikipedia - Large-scale structure of the cosmos
Wikipedia - Lateral epicondyle of the humerus -- Structure of humerus
Wikipedia - Latinism -- Word, idiom, or structure in a language other than Latin that is derived from, or suggestive of, the Latin language
Wikipedia - Lattice (order) -- Abstract structure studied in the mathematical subdisciplines of order theory and abstract algebra
Wikipedia - Lead frame -- Metal structure inside a chip package that carries signals from the die to the outside
Wikipedia - Lean-to -- Simple structure attached to another structure or a simple structure providing shelter with one side open
Wikipedia - Lebanese Council for Development and Reconstruction -- Lebanese governmental organisation involved in repairing infrastructure damaged by war
Wikipedia - Leg -- Weight bearing and locomotive anatomical structure
Wikipedia - Lenin's Mausoleum -- Architectural structure in Red Square, in Moscow, Russia
Wikipedia - Lentiform nucleus -- Structure in the basal ganglia of the brain
Wikipedia - Level Crossing Removal Project -- Infrastructure program of the government of Victoria, Australia
Wikipedia - Lewis structure -- Diagrams for the bonding between atoms of a molecule and lone pairs of electrons
Wikipedia - Ley line -- Straight alignments between historic structures and landmarks
Wikipedia - Liberty Building (Casablanca) -- Infrastructure
Wikipedia - Life Through a Window -- 2014 album by Structures
Wikipedia - Lighthouse -- Structure designed to emit light to aid navigation
Wikipedia - Lightning rod -- Metal rod intended to protect the structure from a lightning strike
Wikipedia - Limb bud -- Structure formed early in vertebrate limb development
Wikipedia - Limbic system -- Set of brain structures involved in emotion and motivation
Wikipedia - Limnological tower -- Structure for the study of aquatic ecosystems
Wikipedia - Linear data structure
Wikipedia - Linear octree -- Data structure tree
Wikipedia - Linguistic determinism -- Idea that language and its structures limit and determine human knowledge or thought
Wikipedia - Linked data structure
Wikipedia - Linked list -- Data structure which is a linear collection of data elements, called nodes, each pointing to the next node by means of a pointer
Wikipedia - Liposome -- Composite structures made of phospholipids and may contain small amounts of other molecules
Wikipedia - Listed building -- Protected historic structure in the United Kingdom
Wikipedia - Listicle -- Short-form writing that uses a list as its thematic structure
Wikipedia - List of algebraic structures
Wikipedia - List of Berkeley, California Landmarks, Structures of Merit, and Historic Districts -- Wikipedia list article
Wikipedia - List of biophysically important macromolecular crystal structures -- Wikipedia list article
Wikipedia - List of Brutalist structures -- Wikipedia list article
Wikipedia - List of building or structure fires -- Wikimedia list article
Wikipedia - List of buildings and structures in Cusco -- Wikipedia list article
Wikipedia - List of buildings and structures in Hayward, California -- Wikipedia list article
Wikipedia - List of buildings and structures in Puerto Rico -- Wikipedia list article
Wikipedia - List of buildings and structures in Swansea -- wikimedia list article
Wikipedia - List of buildings and structures in Switzerland above 3000 m -- Wikimedia list article
Wikipedia - List of buildings and structures
Wikipedia - List of Catholic dioceses (structured view) -- Wikipedia list article
Wikipedia - List of Coca-Cola buildings and structures -- Wikipedia list article
Wikipedia - List of countries by age structure -- Wikipedia list article
Wikipedia - List of data structures -- Wikimedia list article
Wikipedia - List of Erie Railroad structures documented by the Historic American Engineering Record -- Wikipedia list article
Wikipedia - List of financial institutions that invest in infrastructure -- Wikipedia list article
Wikipedia - List of Googie architecture structures (Canada) -- Wikipedia list article
Wikipedia - List of Googie architecture structures (United States) -- Wikipedia list article
Wikipedia - List of historical structures maintained by the Great Smoky Mountains National Park -- Wikipedia list article
Wikipedia - List of historic Structures in Oatman, Arizona -- Wikipedia list article
Wikipedia - List of largest cosmic structures -- Wikipedia list article
Wikipedia - List of log-structured file systems -- Wikipedia list article
Wikipedia - List of lost buildings and structures in Toronto -- Wikipedia list article
Wikipedia - List of main infrastructure projects in Indonesia -- Wikipedia list article
Wikipedia - List of Ministers of Infrastructure of the Netherlands -- Wikipedia list article
Wikipedia - List of Ministers of Transport and Infrastructure of Turkey -- Wikipedia list article
Wikipedia - List of Northeast Corridor infrastructure -- Wikipedia list article
Wikipedia - List of oldest buildings and structures in Halifax, Nova Scotia -- Wikipedia list article
Wikipedia - List of oldest buildings and structures in Kitchener-Waterloo area -- Wikipedia list article
Wikipedia - List of oldest buildings and structures in Metro Manila -- Wikipedia list article
Wikipedia - List of oldest buildings and structures in Montreal -- Wikipedia list article
Wikipedia - List of oldest buildings and structures in Toronto -- Wikimedia list article
Wikipedia - List of oldest structures in Atlanta -- Wikipedia list article
Wikipedia - List of order structures in mathematics -- Wikipedia list article
Wikipedia - List of possible impact structures on Earth -- Wikipedia list article
Wikipedia - List of protein structure prediction software -- Wikipedia list article
Wikipedia - List of religious buildings and structures of the Kingdom of Mysore -- Wikipedia list article
Wikipedia - List of Renaissance structures
Wikipedia - List of Sindhudesh Liberation Army attacks on Pakistan infrastructure in Sindh -- Wikipedia list article
Wikipedia - List of software for nanostructures modeling
Wikipedia - List of structures in London -- Wikimedia list article
Wikipedia - List of tallest buildings and structures in Belfast -- Wikimedia list article
Wikipedia - List of tallest buildings and structures in Bristol -- Wikimedia list article
Wikipedia - List of tallest buildings and structures in Cambridge, Massachusetts -- Wikipedia list article
Wikipedia - List of tallest buildings and structures in Edinburgh -- Wikimedia list article
Wikipedia - List of tallest buildings and structures in Egypt -- Wikipedia list article
Wikipedia - List of tallest buildings and structures in Glasgow -- Wikimedia list article
Wikipedia - List of tallest buildings and structures in Ipswich -- Wikimedia list article
Wikipedia - List of tallest buildings and structures in Leeds -- Wikimedia list article
Wikipedia - List of tallest buildings and structures in Leicester -- Wikimedia list article
Wikipedia - List of tallest buildings and structures in Liverpool -- Wikimedia list article
Wikipedia - List of tallest buildings and structures in London -- Wikimedia list article
Wikipedia - List of tallest buildings and structures in Newcastle upon Tyne -- Wikimedia list article
Wikipedia - List of tallest buildings and structures in Norwich -- Wikimedia list article
Wikipedia - List of tallest buildings and structures in Portsmouth -- Wikimedia list article
Wikipedia - List of tallest buildings and structures in Preston -- Wikimedia list article
Wikipedia - List of tallest buildings and structures in Sheffield -- Wikimedia list article
Wikipedia - List of tallest buildings and structures in Southampton -- Wikimedia list article
Wikipedia - List of tallest buildings and structures in the Indian subcontinent -- Wikimedia list article
Wikipedia - List of tallest buildings and structures in the London Borough of Croydon -- Wikimedia list article
Wikipedia - List of tallest buildings and structures in the world
Wikipedia - List of tallest buildings and structures -- Wikipedia list article
Wikipedia - List of tallest destroyed buildings and structures in the United Kingdom -- Wikimedia list article
Wikipedia - List of tallest freestanding steel structures -- Wikipedia list article
Wikipedia - List of tallest freestanding structures -- Wikipedia list article
Wikipedia - List of tallest structures - 300 to 400 metres -- Wikimedia list article
Wikipedia - List of tallest structures - 400 to 500 metres -- Wikipedia list article
Wikipedia - List of tallest structures built before the 20th century -- Wikipedia list article
Wikipedia - List of tallest structures by country -- Wikimedia list article
Wikipedia - List of tallest structures in Africa -- Wikipedia list article
Wikipedia - List of tallest structures in Austria -- Wikimedia list article
Wikipedia - List of tallest structures in Central Asia -- Wikipedia list article
Wikipedia - List of tallest structures in China -- Wikimedia list article
Wikipedia - List of tallest structures in India -- Wikimedia list article
Wikipedia - List of tallest structures in Iran -- Wikimedia list article
Wikipedia - List of tallest structures in Ireland -- Wikipedia list article
Wikipedia - List of tallest structures in Japan -- Wikipedia list article
Wikipedia - List of tallest structures in Kosovo -- Wikipedia list article
Wikipedia - List of tallest structures in New Zealand -- wikimedia list article
Wikipedia - List of tallest structures in Serbia -- Wikipedia list article
Wikipedia - List of tallest structures in Thailand -- Wikipedia list article
Wikipedia - List of tallest structures in the Commonwealth of Nations -- wikimedia list article
Wikipedia - List of tallest structures in the United Kingdom -- Wikimedia list article
Wikipedia - List of tallest structures in Uzbekistan -- Wikipedia list article
Wikipedia - List of tallest structures -- Wikimedia list article
Wikipedia - List of tallest twin buildings and structures -- Wikipedia list article
Wikipedia - List of terms relating to algorithms and data structures
Wikipedia - List of the oldest buildings and structures in Hong Kong -- Wikipedia list article
Wikipedia - List of visionary tall buildings and structures -- Wikipedia list article
Wikipedia - Lists of buildings and structures -- Wikimedia list article
Wikipedia - Lithosphere-asthenosphere boundary -- A level representing a mechanical difference between layers in EarthM-bM-^@M-^Ys inner structure
Wikipedia - Little Cross -- Architectural structure in Moray, Scotland, UK
Wikipedia - Local municipality (South Africa) -- Third level government structure in South Africa by contrast to metropolitan municipality
Wikipedia - Log-structured File System (BSD)
Wikipedia - Log-structured file system
Wikipedia - Log-structured merge-tree
Wikipedia - Longitudinal framing -- Type of ship hull structure
Wikipedia - Low-energy electron diffraction -- A technique for the determination of the surface structure of single-crystalline materials
Wikipedia - Manifold (fluid mechanics) -- Structure that splits or combines fluid flow into channels
Wikipedia - Marble Boat -- Structure in Beijing, China
Wikipedia - Marine engineering -- Engineering of boats, ships, oil rigs or other marine vessel or structure
Wikipedia - Marine geology -- The study of the history and structure of the ocean floor
Wikipedia - Market cross -- Structure marking a market square
Wikipedia - Market microstructure -- Branch of finance
Wikipedia - Market structure
Wikipedia - Masonry -- The building of structures from individual units of stone, brick, or block
Wikipedia - Mass in B minor structure -- Structure of the movements in Bach's Mass in B minor
Wikipedia - Master/slave (BDSM) -- consensual authority-exchange structured sexual relationship
Wikipedia - Mathematical structure
Wikipedia - Mathematics of general relativity -- Mathematical structures and techniques used in the theory of general relativity.
Wikipedia - Matrioshka brain -- hypothetical megastructure of immense computational capacity
Wikipedia - Matroid -- Abstract structure that models and generalizes linear independency
Wikipedia - Mechanics of structures
Wikipedia - Median umbilical ligament -- Structure in human anatomy
Wikipedia - Megalithic architectural elements -- Architectural elements typical of European megalithic structures
Wikipedia - Megalith -- Large stone used to build a structure or monument
Wikipedia - Megastructure
Wikipedia - Merkle tree -- Type of data structure
Wikipedia - Messenger RNA decapping -- Removal of the 5' cap structure on mRNA
Wikipedia - Metamictisation -- Internal alpha irradiation due to radioactive elements leading to the destruction of a mineral's crystal structure
Wikipedia - Metamorphosis -- Profound change in body structure during the postembryonic development of an organism
Wikipedia - Metre (poetry) -- Basic rhythmic structure of a verse or lines in verse
Wikipedia - Metric Structures for Riemannian and Non-Riemannian Spaces -- Book by Michail Gromov
Wikipedia - MetroCentre (shopping centre) -- Architectural structure
Wikipedia - Michell structures -- Structures that are optimal based on the criteria defined by A.G.M. Michell
Wikipedia - Microstructure -- Very small scale structure of material
Wikipedia - Middelburg Bastion -- Historical structure in Malacca, Malaysia
Wikipedia - Midgut -- Embryonic structure from which most of the intestines develop
Wikipedia - Military Engineer Services -- Military infrastructure organisation
Wikipedia - Ministry of Highways and Infrastructure (Saskatchewan) -- Ministry in Saskatchewan, Canada
Wikipedia - Ministry of Infrastructure and Sustainable Energy -- Government ministry of Kiribati
Wikipedia - Ministry of Infrastructure (Poland) -- Infrastructure ministry of Poland
Wikipedia - Ministry of Transportation and Infrastructure (Albania) -- Albanian government agency
Wikipedia - Mixed Hodge structure -- Algebraic structure
Wikipedia - MnPASS -- Toll structure
Wikipedia - Mobile launcher platform -- Structure used to support large rockets during assembly, transportation to the launch pad, and during launch
Wikipedia - Model theory -- Study of the structure of formal languages by means of their logical interpretation.
Wikipedia - Modular construction -- Structure of the building
Wikipedia - Molecular Structure of Nucleic Acids: A Structure for Deoxyribose Nucleic Acid
Wikipedia - Monastery of the Virgins -- Structure uncovered during Benjamin Mazar's excavations south of Jerusalem's Temple Mount
Wikipedia - Monoid ring -- Algebraic structure
Wikipedia - Monoid -- Algebraic structure with an associative operation and an identity element
Wikipedia - Monopoly -- Market structure with a single firm dominating the market
Wikipedia - Montaza Palace -- Architectural structure in Alexandria, Egypt
Wikipedia - Monument to the children in Yad Vashem -- architectural structure in Israel
Wikipedia - Monument -- Type of structure either explicitly created to commemorate a person or important event
Wikipedia - Mooring -- Any permanent structure to which a vessel may be secured
Wikipedia - Morphology (biology) -- In biology, the form and structure of organisms
Wikipedia - Multi-function structure
Wikipedia - Multiple patterning -- Technique used to increase the number of structures a microchip may contain
Wikipedia - Municipal Inn -- Historic structure in Davenport, Iowa
Wikipedia - Muscle spindle -- Innervated muscle structure involved in reflex actions and proprioception
Wikipedia - Musical form -- Structure or plan of a piece of music
Wikipedia - Mytheme -- Fundamental generic unit of narrative structure
Wikipedia - Naikan -- Structured method of self-reflection developed by Yoshimoto Ishin
Wikipedia - Named-entity recognition -- Extraction of named entity mentions in unstructured text into pre-defined categories
Wikipedia - Nanolithography -- Used to create structures that only measure nanometers
Wikipedia - Nanoscopic scale -- Refers to structures with a length scale applicable to nanotechnology, usually cited as 1-100 nanometers
Wikipedia - Nano-Structures & Nano-Objects -- Peer-reviewed scientific journal
Wikipedia - Nanostructures
Wikipedia - Napoleonite -- A variety of diorite with orbicular structure
Wikipedia - Narrative structure -- Literary element
Wikipedia - National Highways and Infrastructure Development Corporation Limited -- An Indian government owned company
Wikipedia - National Information Exchange Model -- Common vocabulary and structure for government information exchange
Wikipedia - National Information Infrastructure
Wikipedia - National Infrastructure Advisory Council
Wikipedia - National Infrastructure Security Co-ordination Centre -- Inter-departmental centre of the UK government
Wikipedia - Natural heritage -- Elements of biodiversity, including flora and fauna, ecosystems and geological structures
Wikipedia - Neocortex -- Mammalian structure involved in higher-order brain functions
Wikipedia - Network Rail -- State-owned company that manages rail infrastructure in Great Britain
Wikipedia - Network topology -- Arrangement of the various elements of a computer network; topological structure of a network and may be depicted physically or logically
Wikipedia - Neuroanatomy of memory -- Variety of structures in the brain related to memory
Wikipedia - NeuroNames -- An integrated nomenclature for structures in the brain and spinal cord of the four species most studied by neuroscientists: human, macaque, rat and mouse
Wikipedia - Neutron diffraction -- Application of neutron scattering to the determination of the atomic and/or magnetic structure of a material
Wikipedia - New Family Structures Study -- Controversial study by Mark Regnerus
Wikipedia - New Zealand Infrastructure Commission -- National oversight and planning agency
Wikipedia - Next Generation 9-1-1 -- Initiative aimed at updating 9-1-1 service infrastructure
Wikipedia - Nicolaus Copernicus Monument, Montreal -- Structure in Montreal
Wikipedia - Nilometer -- Structure for measuring the Nile River's clarity and [[water level]] during the annual flood season
Wikipedia - Noncommutative ring -- Algebraic structure
Wikipedia - Non-reformist reform -- Reforms that challenge the existing power structure
Wikipedia - Non-structured programming
Wikipedia - Nuclear physics -- Field of physics that deals with the structure and behavior of atomic nuclei
Wikipedia - Nuclear structure -- The structure of the atomic nucleus
Wikipedia - Nucleic acid double helix -- Structure formed by double-stranded molecules
Wikipedia - Nucleic acid structure determination -- experimental process
Wikipedia - Nucleic acid structure prediction -- Computational prediction of nucleic acid structure
Wikipedia - Nucleolus -- Largest structure in the nucleus of eukaryotic cells
Wikipedia - Nussinov algorithm -- Nucleic acid structure prediction algorithm
Wikipedia - Obelisco de Buenos Aires -- Architectural structure
Wikipedia - Offices in the Polish-Lithuanian Commonwealth -- Organizational and administrative structure of the Polish-Lithuanian Commonwealth
Wikipedia - Offshore construction -- Installation of structures and facilities in a marine environment
Wikipedia - Offshore geotechnical engineering -- A sub-field of engineering concerned with human-made structures in the sea
Wikipedia - Offshore radio -- Radio broadcasting from ships or fixed maritime structures