classes ::: Sri_Aurobindo, Sri_Aurobindo, Integral_Yoga, Integral_Yoga_(books), God, book, cwsa,
children ::: The Life Divine (toc)
branches :::

Instances, Classes, See Also, Object in Names
Definitions, . Quotes . - . Chapters .


object:The Life Divine
object:TLD

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

see also ::: Hutch TLD Summary, dharmapedia TLD Summary

author class:Sri Aurobindo
author class:Sri Aurobindo
subject class:Integral Yoga
subject class:Integral Yoga (books)
subject:Integral Yoga
class:God
class:book
class:cwsa
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questions, comments, take-down requests, reporting broken-links etc.
contact me @ integralyogin at gmail dot com

--- OBJECT INSTANCES [0]


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
class
First_Pass_of_The_Life_Divine
One_who_loves_God_finds_the_object_of_his_love_everywhere.
The_Life_Divine_(toc)

--- PRIMARY CLASS


book
cwsa
God
The_Life_Divine

--- SEE ALSO


dharmapedia_TLD_Summary
Hutch_TLD_Summary

--- SIMILAR TITLES [0]


5.04 - Supermind and the Life Divine
First Pass of The Life Divine
The Life Divine
The Life Divine (toc)
why read The Life Divine
select ::: Being, God, injunctions, media, place, powers, subjects,
favorite ::: cwsa, everyday, grade, mcw, memcards_(table), project, project_0001, Savitri_(cento), Savitri_(extended_toc), the_Temple_of_Sages, three_js, whiteboard,
temp ::: consecration, experiments, knowledge, meditation, psychometrics, remember, responsibility, temp, the_Bad, the_God_object, the_Good, the_most_important, the_Ring, the_source_of_inspirations, the_Stack, the_Tarot, the_Word, top_priority, whiteboard,

--- DICTIONARIES (in Dictionaries, in Quotes, in Chapters)



--- QUOTES [441 / 1000 - 3 / 500] (in Dictionaries, in Quotes, in Chapters)



KEYS (10k)

  438 Sri Aurobindo
   1 The Mother
   1 M Alan Kazlev
   1 collab summer & fall 2011

NEW FULL DB (2.4M)


1:All renews itself, nothing perishes. ~ Sri Aurobindo, The Life Divine 1.06 - The Transformation of Dream Life,
2:A powerless spirit is no spirit ~ Sri Aurobindo, The Life Divine 2.28 - The Divine Life,
3:The world being what it is, it could not be otherwise. ~ Sri Aurobindo, The Life Divine ,
4:Death has no reality except as a process of life. ~ Sri Aurobindo, The Life Divine 1.06 - The Transformation of Dream Life,
5:Truth of oneness creates its own order. ~ Sri Aurobindo, The Life Divine 2.28 - The Divine Life,
6:Force is a self-expression of Existence. ~ Sri Aurobindo, The Life Divine 1.13 - The Divine Maya,
7:Knowledge is power and mastery. ~ Sri Aurobindo, The Life Divine 1.07 - The Ego and the Dualities,
8:One who loves God finds the object of his love everywhere. ~ Sri Aurobindo, The Life Divine ,
9:Harmony is the natural rule of the spirit. ~ Sri Aurobindo, The Life Divine 2.28 - The Divine Life,
10:' . . . the supreme Mage, the divine Magician, . . .' [the Lord] ~ Sri Aurobindo, The Life Divine ,
11:Mind is a passage, not a culmination. ~ Sri Aurobindo, The Life Divine 1.14 - The Supermind as Creator,
12:The spiritual fullness of the being is eternity. ~ Sri Aurobindo, The Life Divine 2.28 - The Divine Life,
13:What devours must also be devoured. ~ Sri Aurobindo, The Life Divine 3.04 - The Spirit in Spirit-Land after Death,
14:Material Nature is not ethical. ~ Sri Aurobindo, The Life Divine Delight of Existence,
15:Quality and quantity differ, the self is equal. ~ Sri Aurobindo, The Life Divine 1.09 - The Pure Existent,
16:All absoluteness is pure delight. ~ Sri Aurobindo, The Life Divine Delight of Existence,
17:All this is the Brahman; this Self is the Brahman and the Self is fourfold. ~ Sri Aurobindo, The Life Divine ,
18:The Supermind alone commands unity in diversity. ~ Sri Aurobindo, The Life Divine 1.22 - The Problem of Life,
19:The occult is a part of existence. ~ Sri Aurobindo, The Life Divine 2.15 - Reality and the Integral Knowledge,
20:All existence here is a universal Life that takes form of Matter. ~ Sri Aurobindo, The Life Divine 1.06 - The Transformation of Dream Life,
21:All self-fulfilment is satisfaction of being. ~ Sri Aurobindo, The Life Divine 1.14 - The Supermind as Creator,
22:It is the soul in us which turns always towards Truth, Good and Beauty. ~ Sri Aurobindo, The Life Divine ,
23:We can construct nothing which goes beyond our nature. ~ Sri Aurobindo, The Life Divine 2.28 - The Divine Life,
24:All evil is in travail of the eternal good. ~ Sri Aurobindo, The Life Divine 2.04 - The Divine and the Undivine,
25:The spiritual man is one who has discovered his soul. ~ Sri Aurobindo, The Life Divine 2.27 - The Gnostic Being,
26:Time is a manifestation of the Eternal. ~ Sri Aurobindo, The Life Divine 2.06 - Reality and the Cosmic Illusion,
27:Accord and concord are the true normality of the spirit. ~ Sri Aurobindo, The Life Divine 2.28 - The Divine Life,
28:It reveals itself rather than is learned. ~ Sri Aurobindo, The Life Divine 2.03 - The Eternal and the Individual,
29:Supermind is the vast self-extension of the Brahman that contains and develops. ~ Sri Aurobindo, The Life Divine ,
30:Unity is as strong a principle in Nature as division. ~ Sri Aurobindo, The Life Divine 1.21 - The Ascent of Life,
31:Ignorance is a self-oblivion of Being. ~ Sri Aurobindo, The Life Divine 2.15 - Reality and the Integral Knowledge,
32:The Divinity in man dwells veiled in his spiritual centre. ~ Sri Aurobindo, The Life Divine 2.28 - The Divine Life,
33:The law of the supermind is unity fulfilled in diversity. ~ Sri Aurobindo, The Life Divine 2.27 - The Gnostic Being,
34:The Unknown is not the Unknowable. ~ Sri Aurobindo, The Life Divine The Two Negations,
35:It becomes itself in the world by knowing itself; it knows itself by becoming itself. ~ Sri Aurobindo, The Life Divine ,
36:Mind is only a preparatory form of our consciousness. ~ Sri Aurobindo, The Life Divine 1.14 - The Supermind as Creator,
37:The Word expresses that which is self-hidden in the Silence. ~ Sri Aurobindo, The Life Divine 1.04 - Reality Omnipresent,
38:Without being possessed one does not possess oneself utterly. ~ Sri Aurobindo, The Life Divine 1.21 - The Ascent of Life,
39:The law of the body arises from the subconscient or inconscient. ~ Sri Aurobindo, The Life Divine 2.27 - The Gnostic Being,
40:The principle of division is not proper to Matter, but to Mind. ~ Sri Aurobindo, The Life Divine 1.25 - The Knot of Matter,
41:All problems of existence are essentially problems of harmony. ~ Sri Aurobindo, The Life Divine 1.01 - The Human Aspiration,
42:All spiritual life is in its principle a growth into divine living. ~ Sri Aurobindo, The Life Divine 2.28 - The Divine Life,
43:Evolution is an inverse action of the involution. ~ Sri Aurobindo, The Life Divine 2.24 - The Evolution of the Spiritual Man,
44:The earliest formula of Wisdom promises to be its last, -- God, Light, Freedom, Immortality ~ Sri Aurobindo, The Life Divine ,
45:All pain and suffering are a sign of imperfection, of incompleteness. ~ Sri Aurobindo, The Life Divine 2.28 - The Divine Life,
46:It is always the business of man the thinker to know. ~ Sri Aurobindo, The Life Divine 2.07 - The Knowledge and the Ignorance,
47:Power can abase as well as elevate; nothing is more liable to misuse. ~ Sri Aurobindo, The Life Divine 2.28 - The Divine Life,
48:The lower is for us the first condition of the higher. ~ Sri Aurobindo, The Life Divine 2.07 - The Knowledge and the Ignorance,
49:All spiritual experience is experience of the Infinite. ~ Sri Aurobindo, The Life Divine 2.06 - Reality and the Cosmic Illusion,
50:No Law is absolute, because only the infinite is absolute. ~ Sri Aurobindo, The Life Divine 1.27 - The Sevenfold Chord of Being,
51:Oneness and multiplicity are poles of the same Reality. ~ Sri Aurobindo, The Life Divine 2.07 - The Knowledge and the Ignorance,
52:Problems are the creations of mental ignorance seeking for knowledge. ~ Sri Aurobindo, The Life Divine 2.27 - The Gnostic Being,
53:The universe is a self-creative process of a supreme Reality. ~ Sri Aurobindo, The Life Divine 2.20 - The Philosophy of Rebirth,
54:this ego-centrism is our rock of safety against the cosmic and the infinite, our defense. ~ Sri Aurobindo, The Life Divine 241,
55:All finites are in their spiritual essence the Infinite. ~ Sri Aurobindo, The Life Divine 2.06 - Reality and the Cosmic Illusion,
56:Nothing can evolve out of Matter which is not therein already contained. ~ Sri Aurobindo, The Life Divine 1.10 - Conscious Force,
57:Nothing can exist which is not substance and power of Brahman. ~ Sri Aurobindo, The Life Divine 2.20 - The Philosophy of Rebirth,
58:The beginning of Ignorance is a limitation of Knowledge. ~ Sri Aurobindo, The Life Divine 2.07 - The Knowledge and the Ignorance,
59:All end and beginning presuppose something beyond the end or beginning. ~ Sri Aurobindo, The Life Divine 1.09 - The Pure Existent,
60:An integral knowledge presupposes an integral Reality. ~ Sri Aurobindo, The Life Divine 2.15 - Reality and the Integral Knowledge,
61:The animal prepares human intelligence. ~ Sri Aurobindo, The Life Divine 2.18 - The Evolutionary Process - Ascent and Integration,
62:A diversity in oneness is the law of the manifestation. ~ Sri Aurobindo, The Life Divine 2.24 - The Evolution of the Spiritual Man,
63:Life is an infinite Force working in the terms of the finite. ~ Sri Aurobindo, The Life Divine 3.04 - The Spirit in Spirit-Land after Death,
64:Mind-Energy, Life-Energy, material Energy are different dynamisms of one World-Force. ~ Sri Aurobindo, The Life Divine 1.06 - The Transformation of Dream Life,
65:All ignorance is a penumbra which environs an orb of knowledge. ~ Sri Aurobindo, The Life Divine 2.04 - The Divine and the Undivine,
66:The self of things is an infinite indivisible existence. ~ Sri Aurobindo, The Life Divine Delight of Existence,
67:An entry into the gnostic consciousness would be an entry into the Infinite. ~ Sri Aurobindo, The Life Divine 2.28 - The Divine Life,
68:An integral knowledge is the aim of the conscious evolution. ~ Sri Aurobindo, The Life Divine Memory,
69:It is only through consciousness that we can approach Being. ~ Sri Aurobindo, The Life Divine 2.07 - The Knowledge and the Ignorance,
70:One cannot cease to be individually except by being infinitely. ~ Sri Aurobindo, The Life Divine 3.04 - The Spirit in Spirit-Land after Death,
71:The truth of ourselves lies within and not on the surface. ~ Sri Aurobindo, The Life Divine Delight of Existence,
72:Division of consciousness is the basis of the Ignorance. ~ Sri Aurobindo, The Life Divine Supermind,
73:Man’s consciousness can be nothing else than a form of Nature’s consciousness. ~ Sri Aurobindo, The Life Divine 1.10 - Conscious Force,
74:A perfected community also can exist only by the perfection of its individuals. ~ Sri Aurobindo, The Life Divine 2.28 - The Divine Life,
75:In all action there is an imperative of existence that seeks to be fulfilled. ~ Sri Aurobindo, The Life Divine 2.27 - The Gnostic Being,
76:It is a truth of the Infinite, one in an infinite diversity. ~ Sri Aurobindo, The Life Divine 2.24 - 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 2.24 - The Evolution of the Spiritual Man,
78:Truth and error live always together in the human evolution. ~ Sri Aurobindo, The Life Divine 2.24 - The Evolution of the Spiritual Man,
79:Errors are permitted to the mind because they open doors upon truth. ~ Sri Aurobindo, The Life Divine 2.12 - The Origin of the Ignorance,
80:God having entirely become Nature, Nature seeks to become progressively God. ~ Sri Aurobindo, The Life Divine 1.06 - 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 2.28 - The Divine Life,
82:The malady of the world is that the individual cannot find his real soul. ~ Sri Aurobindo, The Life Divine 1.23 - The Double Soul in Man,
83:Brahman is in this world to represent Itself in the values of Life. ~ Sri Aurobindo, The Life Divine 1.05 - 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,
85:Mind cannot possess the infinite, it can only suffer it or be possessed by it. ~ Sri Aurobindo, The Life Divine 1.18 - Mind and Supermind,
86:Moral evil is in reality a form of mental disease or ignorance. ~ Sri Aurobindo, The Life Divine Delight of Existence,
87:The infinity of the One pours itself out and possesses itself. ~ Sri Aurobindo, The Life Divine 2.15 - 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,
89:Memory is only a process of consciousness, a utility. ~ Sri Aurobindo, The Life Divine Memory,
90: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 ,
91:A pure intuition is a rare occurrence in our mental activity. ~ Sri Aurobindo, The Life Divine Supermind,
92:... a shadow depends on light for its existence, but light does not depend for its existence on the shadow ~ Sri Aurobindo, The Life Divine ,
93:There is no body without soul, no body that is not itself a form of soul. ~ Sri Aurobindo, The Life Divine 2.20 - The Philosophy of Rebirth,
94:Error is continually the handmaid and pathfinder of Truth. ~ Sri Aurobindo, The Life Divine The Two Negations,
95: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 ,
96:In its essentiality all is divine even if the form baffles or repels us. ~ Sri Aurobindo, The Life Divine 2.04 - The Divine and the Undivine,
97:Which of Sri Aurobindo's books should I start with?The Life Divine.My blessings.11 March 1941 ~ The Mother, On Education ,
98:Each form and way of being has its own appropriate way of the delight of being. ~ Sri Aurobindo, The Life Divine 2.23 - Man and the Evolution,
99:Pain affects us more intensely because it is abnormal to our being. ~ Sri Aurobindo, The Life Divine Delight of Existence,
100:Self-blame and self-condemnation, are the beginning of true ethics. ~ Sri Aurobindo, The Life Divine Delight of Existence,
101:The finite is a circumstance and not a contradiction of the infinite. ~ Sri Aurobindo, The Life Divine 2.06 - Reality and the Cosmic Illusion,
102:Both the Being and the Becoming are truths of one absolute Reality. ~ Sri Aurobindo, The Life Divine 2.15 - Reality and the Integral Knowledge,
103:The human mind’s picture of heaven is the incessant repetition of an eternal monotone. ~ Sri Aurobindo, The Life Divine 2.28 - The Divine Life,
104:All is one Being, one Consciousness, one even in infinite multiplicity. ~ Sri Aurobindo, The Life Divine 2.06 - Reality and the Cosmic Illusion,
105:Evil deforms and disguises good. ~ Sri Aurobindo, The Life Divine 2.16 - The Integral Knowledge and the Aim of Life; Four Theories of Existence,
106:Mind as we know it is a power of the Ignorance seeking for Truth. ~ Sri Aurobindo, The Life Divine Supermind,
107:That which we call ourselves is only a trembling ray on the surface. ~ Sri Aurobindo, The Life Divine Delight of Existence,
108:The Absolute is beyond stability and movement as it is beyond unity and multiplicity. ~ Sri Aurobindo, The Life Divine 1.09 - The Pure Existent,
109:The world has three layers, infra-ethical, ethical and supra-ethical. ~ Sri Aurobindo, The Life Divine Delight of Existence,
110:To know we have to go within ourselves and see with an inner knowledge. ~ Sri Aurobindo, The Life Divine Memory,
111:If it be true that the Self alone exists, it must be also true that all is the Self. ~ Sri Aurobindo, The Life Divine 1.04 - Reality Omnipresent,
112:It is the resurgence of the barbarian in ourselves, in civilised man, that is the peril. ~ Sri Aurobindo, The Life Divine 2.28 - The Divine Life,
113:Law and Process are one side of our existence. ~ Sri Aurobindo, The Life Divine Rebirth and Other Worlds; Karma,
114:No action, however vast, exhausts the original power from which it proceeds. ~ Sri Aurobindo, The Life Divine 2.12 - The Origin of the Ignorance,
115:Our ego is only a face of the universal being and has no separate existence. ~ Sri Aurobindo, The Life Divine 2.04 - The Divine and the Undivine,
116:No man is simply good or simply bad; every man is a mixture of contraries. ~ Sri Aurobindo, The Life Divine 2.03 - The Eternal and the Individual,
117:Spiritual truth is a truth of the spirit, not a truth of the intellect. ~ Sri Aurobindo, The Life Divine 2.24 - The Evolution of the Spiritual Man,
118:The individual is a self-expression of the universal and the transcendent. ~ Sri Aurobindo, The Life Divine 2.06 - Reality and the Cosmic Illusion,
119:All possible knowledge is knowledge within the power of humanity. ~ Sri Aurobindo, The Life Divine The Two Negations,
120:All things are there as the spirit’s powers and means and forms of manifestation. ~ Sri Aurobindo, The Life Divine 2.20 - The Philosophy of Rebirth,
121:Ananda is the secret principle of all being and the support of all activity of being. ~ Sri Aurobindo, The Life Divine 2.23 - Man and the Evolution,
122:Ego-centrism is our rock of safety against the cosmic and the infinite, our defence. ~ Sri Aurobindo, The Life Divine 1.23 - The Double Soul in Man,
123:A certain kind of Agnosticism is the final truth of all knowledge. ~ Sri Aurobindo, The Life Divine The Two Negations,
124:Earth-existence cannot be the result of the human mind which is itself the result of earth-existence. ~ Sri Aurobindo, The Life Divine The Nature of Consciousness: Essays on the Unity of Mind and Matter,
125:Ego is the most formidable of the knots which keep us tied to the Ignorance. ~ Sri Aurobindo, The Life Divine 2.11 - The Boundaries of the Ignorance,
126:Form is delimitation—Name and Shape out of the vast illimitable Truth of infinite existence. ~ Sri Aurobindo, The Life Divine 1.13 - The Divine Maya,
127:Pain and suffering are a perverse and contrary term of the delight of existence. ~ Sri Aurobindo, The Life Divine 2.04 - The Divine and the Undivine,
128:The objective is created as a ground of manifestation for the subjective. ~ Sri Aurobindo, The Life Divine 2.15 - 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,
130:A mental control can only be a control, not a cure. ~ Sri Aurobindo, The Life Divine The Origin and Remedy of Falsehood,
131:Birth is the first spiritual mystery of the physical universe, death is the second. ~ Sri Aurobindo, The Life Divine 2.20 - The Philosophy of Rebirth,
132:Falsehood deforms and disguises truth. ~ Sri Aurobindo, The Life Divine 2.16 - 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 2.13 - 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,
135:The Divine is ultimately self-revealed in both man and Nature. ~ Sri Aurobindo, The Life Divine The Progress to Knowledge - God,
136:The very idea of energy in action carries with it the idea of energy abstaining from action. ~ Sri Aurobindo, The Life Divine 1.09 - The Pure Existent,
137:The divine Maya comprehends Vidya as well as Avidya, the Knowledge as well as the Ignorance. ~ Sri Aurobindo, The Life Divine 1.18 - Mind and Supermind,
138:The evolution of the being of gnosis would be followed by an evolution of the being of bliss. ~ Sri Aurobindo, The Life Divine 2.27 - The Gnostic Being,
139: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,
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,
141:Love is in its nature the desire to give oneself to others and to receive others in exchange. ~ Sri Aurobindo, The Life Divine 1.21 - The Ascent of Life,
142:Mental man has not been Nature’s last effort or highest reach. ~ Sri Aurobindo, The Life Divine 2.18 - 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 2.27 - The Gnostic Being,
144:Absolute consciousness is in its nature absolute power; the nature of Chit is Shakti. ~ Sri Aurobindo, The Life Divine 2.12 - 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 2.27 - 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 2.28 - The Divine Life,
147:Every error is significant of the possibility and the effort of a discovery of truth. ~ Sri Aurobindo, The Life Divine 2.04 - 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 2.28 - 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 2.25 - The Triple Transformation,
150:The Infinite would not be the Infinite if it could not assume a manifold finiteness; ~ Sri Aurobindo, The Life Divine 1.27 - 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 2.24 - 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 1.14 - 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 1.06 - The Transformation of Dream 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 2.28 - The 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 2.28 - The Divine Life,
156:To lose personality is necessary if we are to gain universality. ~ Sri Aurobindo, The Life Divine Brahman,
157:We are not only what we know of ourselves but an immense more which we do not know. ~ Sri Aurobindo, The Life Divine 2.11 - 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,
159:Extended within the Infinite,...headless and footless, concealing his two ends. - Rig Veda ~ Sri Aurobindo, The Life Divine 2.11 - The Boundaries of the Ignorance,
160:I am one with God in my being and yet I can have relations with Him in my experience. ~ Sri Aurobindo, The Life Divine 2.03 - The Eternal and the Individual,
161:It is knowledge that purifies, it is truth that liberates. ~ Sri Aurobindo, The Life Divine The Origin and Remedy of Falsehood,
162:Our humanity is not the whole of the Reality or its best possible self-formation or self-expression. ~ Sri Aurobindo, The Life Divine 2.28 - The Divine Life,
163:The ascent to the divine Life is the human journey, the Work of works, the acceptable Sacrifice. ~ Sri Aurobindo, The Life Divine 1.06 - Man in the Universe,
164:The sum of the pleasure of existence far exceeds the sum of the pain of existence. ~ Sri Aurobindo, The Life Divine Delight of Existence,
165:Matter is the last word of the descent, so it is also the first word of the ascent. ~ Sri Aurobindo, The Life Divine 1.26 - The Ascending Series of Substance,
166:Our present nature is a derivation from Supernature and is not a pure ignorance but a half-knowledge. ~ Sri Aurobindo, The Life Divine 2.28 - The Divine Life,
167:The ego is the lynch-pin invented to hold together the motion of our wheel of nature. ~ Sri Aurobindo, The Life Divine 2.11 - The Boundaries of the Ignorance,
168:Wrong will engenders wrong action of all these instruments. ~ Sri Aurobindo, The Life Divine The Origin and Remedy of Falsehood,
169:All that we are on the outside is indeed conditioned by what is within. ~ Sri Aurobindo, The Life Divine 2.10 - Knowledge by Identity and Separative Knowledge,
170:Sign-symbolIt is out of this Silence that the Word which creates the worlds for ever proceeds. ~ Sri Aurobindo, The Life Divine 1.04 - Reality Omnipresent,
171: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 2.28 - The Divine Life,
172:All possibilities push towards actuality until they reach it. ~ Sri Aurobindo, The Life Divine The Origin and Remedy of Falsehood,
173:Our way of knowing must be appropriate to that which is to be known. ~ Sri Aurobindo, The Life Divine Brahman,
174:To realise the Self is to realise the eternal freedom of the Spirit. ~ Sri Aurobindo, The Life Divine Brahman,
175:It is in a total knowledge that all knowing becomes one and indivisible. ~ Sri Aurobindo, The Life Divine The Progress to Knowledge - God,
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 2.25 - The Triple Transformation,
177:Consciousness has no standing-place if there is none who is conscious. ~ Sri Aurobindo, The Life Divine Brahman,
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 1.10 - Conscious Force,
179:Our call must be to live on a new height in all our being. ~ Sri Aurobindo, The Life Divine 2.19 - 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,
181:Each form is there because it is an expression of some power of That which inhabits it. ~ Sri Aurobindo, The Life Divine 2.15 - 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 2.28 - The Divine Life,
183:The Inconscience is an inverse reproduction of the supreme superconscience. ~ Sri Aurobindo, The Life Divine 2.10 - 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 2.04 - 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 2.20 - 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,
187:True reconciliation proceeds always by a mutual comprehension leading to some sort of intimate oneness. ~ Sri Aurobindo, The Life Divine 1.04 - Reality Omnipresent,
188:Both individual and universe are simultaneous and interrelated expressions of the same transcendent Being. ~ Sri Aurobindo, The Life Divine 2.27 - The Gnostic Being,
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,
190:The supraphysical is as real as the physical; to know it is part of a complete knowledge. ~ Sri Aurobindo, The Life Divine 2.15 - 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,
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 1.13 - 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 1.23 - 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 2.03 - 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,
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 2.28 - 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,
198:World-existence is the ecstatic dance of Shiva which multiplies the body of the God numberlessly to the view. ~ Sri Aurobindo, The Life Divine 1.09 - The Pure Existent,
199:But all is not Law and Process, there is also Being and Consciousness. ~ Sri Aurobindo, The Life Divine Rebirth and Other Worlds; Karma,
200:Our ignorance is not entire; it is a limitation of consciousness. ~ Sri Aurobindo, The Life Divine 2.19 - 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 2.27 - The Gnostic Being,
202:The true Person is not an isolated entity, his individuality is universal; for he individualises the universe. ~ Sri Aurobindo, The Life Divine 2.27 - The Gnostic Being,
203:Intellect void of the spirit can only pile up external knowledge and machinery and efficiency. ~ Sri Aurobindo, The Life Divine 2.24 - The Evolution of the Spiritual Man,
204: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,
205:What we call the Ignorance does not create a new thing and absolute falsehood but only misrepresents the Truth. ~ Sri Aurobindo, The Life Divine 1.18 - Mind and Supermind,
206:The higher we project our view and our aspiration, the greater the Truth that seeks to descend upon us. ~ Sri Aurobindo, The Life Divine 1.27 - The Sevenfold Chord of Being,
207: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 2.28 - The Divine Life,
208:A free power of self-variation must be natural to a consciousness that is infinite. ~ Sri Aurobindo, The Life Divine Brahman,
209:The dualities that trouble our consciousness are contrasted truths of one and the same Truth of being. ~ Sri Aurobindo, The Life Divine 2.07 - The Knowledge and the Ignorance,
210: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 2.28 - The Divine Life,
211:All life for the achieved spiritual or gnostic consciousness must be the manifestation of the realised truth of spirit. ~ Sri Aurobindo, The Life Divine 2.28 - The Divine Life,
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 2.03 - 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 1.13 - 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 2.28 - The Divine Life,
215:Our mortality is only justified in the light of our immortality. ~ Sri Aurobindo, The Life Divine 2.16 - The Integral Knowledge and the Aim of Life; Four Theories of Existence,
216:Our mortality is only justified in the light of our immortality. ~ Sri Aurobindo, The Life Divine 2.16 - The Integral Knowledge and the Aim of Life; Four Theories of Existence,
217:Pain is a contrary effect of the one delight of existence resulting from the weakness of the recipient. ~ Sri Aurobindo, The Life Divine 2.07 - The Knowledge and the Ignorance,
218: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 1.10 - Conscious Force,
219:Desire is the lever by which the divine Life-principle effects its end of self-affirmation in the universe. ~ Sri Aurobindo, The Life Divine 3.04 - The Spirit in Spirit-Land after Death,
220: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 2.27 - The Gnostic Being,
221:Spirit is a final evolutionary emergence because it is the original involutionary element and factor. ~ Sri Aurobindo, The Life Divine 2.24 - The Evolution of the Spiritual Man,
222: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 2.28 - The Divine Life,
223:The individual exists in the Transcendent, but all the Transcendent is there concealed in the individual. ~ Sri Aurobindo, The Life Divine 2.03 - The Eternal and the Individual,
224:Time observation and Time movement are relative, but Time itself is real and eternal. ~ Sri Aurobindo, The Life Divine Brahman,
225:All philosophies as divergent view-points looking at different sides of a single Reality. ~ Sri Aurobindo, The Life Divine The Progress to Knowledge - God,
226:A compromise is a bargain, a transaction of interests between two conflicting powers; it is not a true reconciliation. ~ Sri Aurobindo, The Life Divine 1.04 - Reality Omnipresent,
227: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 1.15 - The Supreme Truth-Consciousness,
228:The subjective and the objective truth of things are both real, they are two sides of the same Reality. ~ Sri Aurobindo, The Life Divine 2.15 - Reality and the Integral Knowledge,
229: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 2.21 - The Order of the Worlds,
230: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 2.28 - The Divine Life,
231:Our vital being is not concerned with self-knowledge but with self-affirmation, desire, ego. ~ Sri Aurobindo, The Life Divine 2.10 - Knowledge by Identity and Separative Knowledge,
232:The consciousness is there throughout in our occult parts of being, the development is in the manifesting Nature. ~ Sri Aurobindo, The Life Divine 2.20 - The Philosophy of Rebirth,
233:A higher instrumental dynamis than mind is needed to transform totally a nature created by the Ignorance. ~ Sri Aurobindo, The Life Divine 2.24 - The Evolution of the Spiritual Man,
234: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 2.28 - The Divine Life,
235: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,
236:The attempt of the individual, the living atom, to maintain and aggrandise itself is the whole sense of Desire. ~ Sri Aurobindo, The Life Divine 3.04 - The Spirit in Spirit-Land after Death,
237:Every possibility implies a truth of being behind it, a reality in the Existent. ~ Sri Aurobindo, The Life Divine Indeterminates,
238:The divine soul reproduces itself in similar liberated souls as the animal reproduces itself in similar bodies. ~ Sri Aurobindo, The Life Divine 1.05 - The Destiny of the Individual,
239: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 2.25 - The Triple Transformation,
240: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 2.04 - The Divine and the Undivine,
241:All division is intended to enrich by an experience of various sweetness of unification the joy of realised unity. ~ Sri Aurobindo, The Life Divine 2.04 - The Divine and the Undivine,
242: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 ,
243: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,
244:Our imperfect mental instrumentation is not the last word of our possibilities. ~ Sri Aurobindo, The Life Divine 2.19 - Out of the Sevenfold Ignorance towards the Sevenfold Knowledge,
245:Without an opening into universality the individual remains incomplete. ~ Sri Aurobindo, The Life Divine 2.16 - The Integral Knowledge and the Aim of Life; Four Theories of Existence,
246: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,
247: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 2.20 - The Philosophy of Rebirth,
248: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 2.24 - The Evolution of the Spiritual Man,
249: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,
250:Truth of knowledge must base truth of life and determine the aim of life. ~ Sri Aurobindo, The Life Divine 2.16 - The Integral Knowledge and the Aim of Life; Four Theories of Existence,
251:Truth of knowledge must base truth of life and determine the aim of life. ~ Sri Aurobindo, The Life Divine 2.16 - The Integral Knowledge and the Aim of Life; Four Theories of Existence,
252:Faith is indispensable to man, for without it he could not proceed forward in his journey through the Unknown. ~ Sri Aurobindo, The Life Divine 2.24 - The Evolution of the Spiritual Man,
253: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 1.25 - The Knot of Matter,
254: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 2.04 - The Divine and the Undivine,
255: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 2.28 - The Divine Life,
256: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 1.18 - Mind and Supermind,
257: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 2.15 - Reality and the Integral Knowledge,
258: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 2.28 - The Divine Life,
259: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,
260:The Absolute is in itself indefinable by reason, ineffable to the speech; it has to be approached through experience. ~ Sri Aurobindo, The Life Divine 2.06 - Reality and the Cosmic Illusion,
261:The foundation of the pure spiritual consciousness that is the first object in the evolution of the spiritual man. ~ Sri Aurobindo, The Life Divine 2.24 - The Evolution of the Spiritual Man,
262:All forces are to us invisible,—but they are not invisible to the spiritual vision of the Infinite. ~ Sri Aurobindo, The Life Divine Brahman,
263: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 2.28 - The Divine Life,
264:It is only by the touch of the Absolute that we can arrive at our own absolute. ~ Sri Aurobindo, The Life Divine 2.16 - The Integral Knowledge and the Aim of Life; Four Theories of Existence,
265: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 2.27 - The Gnostic Being,
266: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 2.24 - The Evolution of the Spiritual Man,
267:The worlds are only frames for our experience, the senses only instruments of experience and conveniences. ~ Sri Aurobindo, The Life Divine The Two Negations,
268: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,
269: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 1.23 - The Double Soul in Man,
270:A perfect self-expression of the spirit is the object of our terrestrial existence. ~ Sri Aurobindo, The Life Divine 2.16 - The Integral Knowledge and the Aim of Life; Four Theories of Existence,
271: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 2.06 - Reality and the Cosmic Illusion,
272: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 2.27 - The Gnostic Being,
273: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 1.06 - Man in the Universe,
274: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 2.20 - The Philosophy of Rebirth,
275: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 2.20 - The Philosophy of Rebirth,
276: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,
277:The Divine is already there immanent within us, ourselves are that in our inmost reality and it is this reality. ~ Sri Aurobindo, Essays in Philosophy and Yoga 5.04 - Supermind and the Life Divine,
278:The fundamental truth of Being must necessarily be the fundamental truth of Becoming. ~ Sri Aurobindo, The Life Divine 2.16 - The Integral Knowledge and the Aim of Life; Four Theories of Existence,
279: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,
280: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 2.28 - The Divine Life,
281: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 2.24 - The Evolution of the Spiritual Man,
282:Essence and phenomenon of the essence are complementary to each other, not contradictory,—the phenomenon manifests the essence. ~ Sri Aurobindo, The Life Divine 2.06 - Reality and the Cosmic Illusion,
283: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 1.04 - Reality Omnipresent,
284:The universal particularises itself in the individual; the individual contains in himself all the generalities of the universal. ~ Sri Aurobindo, The Life Divine 2.03 - The Eternal and the Individual,
285: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 3.04 - The Spirit in Spirit-Land after Death,
286: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,
287: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,
288: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 2.23 - Man and the Evolution,
289:That knowledge is likely to be the highest knowledge which illumines, integralises, harmonises the significance of all knowledge. ~ Sri Aurobindo, The Life Divine 2.06 - Reality and the Cosmic Illusion,
290: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,
291: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,
292: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 2.28 - The Divine Life,
293: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 2.06 - Reality and the Cosmic Illusion,
294:Nothing can manifest that is not justified by some self-power of the original and omnipresent Reality. ~ Sri Aurobindo, The Life Divine Indeterminates,
295:The mystery of things is the true truth of things; the intellectual presentation is only truth in representation. ~ Sri Aurobindo, The Life Divine Brahman,
296: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,
297: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,
298: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,
299: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,
300: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,
301: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 2.18 - The Evolutionary Process - Ascent and Integration,
302: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,
303:In his self-integration the soul of the individual must awake to universality and to transcendence. ~ Sri Aurobindo, The Life Divine 2.16 - The Integral Knowledge and the Aim of Life; Four Theories of Existence,
304: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 2.21 - The Order of the Worlds,
305: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 2.15 - Reality and the Integral Knowledge,
306: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 2.15 - Reality and the Integral Knowledge,
307:The manifestation of a supramental truth-consciousness is therefore the capital reality that will make the divine life possible. ~ Sri Aurobindo, Essays in Philosophy and Yoga 5.04 - Supermind and the Life Divine,
308: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 1.13 - The Divine Maya,
309:To manifest what is from the first occult within it is the whole hidden trend of evolutionary Nature. ~ Sri Aurobindo, The Life Divine 2.16 - The Integral Knowledge and the Aim of Life; Four Theories of Existence,
310: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 2.27 - The Gnostic Being,
311: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,
312:Our true completeness comes not by describing wider circles on the plane where we began, but by transcendence. ~ Sri Aurobindo, The Life Divine 2.19 - Out of the Sevenfold Ignorance towards the Sevenfold Knowledge,
313: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,
314: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,
315: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,
316:Truth of being must govern truth of life; it cannot be that the two have no relation or interdependence. ~ Sri Aurobindo, The Life Divine 2.16 - The Integral Knowledge and the Aim of Life; Four Theories of Existence,
317: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,
318: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 2.27 - The Gnostic Being,
319:0: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 1.17 - The Divine Soul,
320: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 2.16 - The Integral Knowledge and the Aim of Life; Four Theories of Existence,
321:All the basic realities are a bringing out of something that is eternal and inherently true in the Absolute. ~ Sri Aurobindo, The Life Divine 2.16 - The Integral Knowledge and the Aim of Life; Four Theories of Existence,
322: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 2.27 - The Gnostic Being,
323: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 2.24 - The Evolution of the Spiritual Man,
324: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,
325: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 2.24 - The Evolution of the Spiritual Man,
326: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 2.21 - The Order of the Worlds,
327: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 1.06 - Man in the Universe,
328: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 2.11 - The Boundaries of the Ignorance,
329: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,
330: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 2.20 - The Philosophy of Rebirth,
331: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 2.18 - The Evolutionary Process - Ascent and Integration,
332: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 2.16 - The Integral Knowledge and the Aim of Life; Four Theories of Existence,
333: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,
334: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,
335: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 2.24 - The Evolution of the Spiritual Man,
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,
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 2.24 - The Evolution of the Spiritual Man,
338: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 ,
339: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 2.28 - The Divine Life,
340: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,
341: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,
342: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,
343: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 2.27 - The Gnostic Being,
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,
345: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 ,
346: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 2.03 - The Eternal and the Individual,
347: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,
348: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 2.15 - Reality and the Integral Knowledge,
349: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 2.06 - Reality and the Cosmic Illusion,
350: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 1.26 - The Ascending Series of Substance,
351: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 2.28 - The Divine Life,
352: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,
353: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 2.24 - The Evolution of the Spiritual Man,
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 2.06 - 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 2.19 - 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 2.27 - The Gnostic Being,
357: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 1.14 - The Supermind as Creator,
358: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 2.06 - Reality and the Cosmic Illusion,
359:..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 ,
360: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 2.19 - Out of the Sevenfold Ignorance towards the Sevenfold Knowledge,
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 2.10 - 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 2.27 - 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,
364: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,
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,
366: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,
367: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,
368: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,
369: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,
370: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,
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,
372: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 ,
373: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 2.19 - Out of the Sevenfold Ignorance towards the Sevenfold Knowledge,
374: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 2.13 - Exclusive Concentration of Consciousness-Force and the Ignorance,
375: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 1.27 - The Sevenfold Chord of Being,
376: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 ,
377: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 ,
378: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 2.26 - The Ascent towards Supermind,
379: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,
380: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,
381: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 ,
382:O Death, if thou couldst touch the Truth supremeThou 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 remadeAnd earthly life become the life divine. ~ Sri Aurobindo, Savitri 10.04 - The Dream Twilight of the Earthly Real,
383:People who are vitally weak do unconsciously and automatically pull on others. ~ Sri Aurobindo, The Life Divine Rebirth and Other Worlds; Karma,
384: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 ,
385: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,
386: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,
387: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,
388: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 1.06 - Man in the Universe,
389: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,
390:'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,
391: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 2.12 - The Origin of the Ignorance,
392: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 ,
393: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],
394: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 ,
395: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 ,
396: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 ,
397: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 ,
398: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 ,
399: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,
400: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,
401: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 2.15 - Reality and the Integral Knowledge,
402: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,
403: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,
404: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 2.10 - Knowledge by Identity and Separative Knowledge,
405: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 ,
406: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 ,
407: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 ,
408: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,
409: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 ,
410: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 1.06 - Man in the Universe,
411: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 2.19 - Out of the Sevenfold Ignorance towards the Sevenfold Knowledge,
412: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 ,
413: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 ,
414:55: 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,
415: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,
416: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,
417: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 ,
418: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 1.04 - Reality Omnipresent,
419: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,
420: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,
421: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 ,
422: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 2020-08-23,
423: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.php">Kheper ,
424: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 2.16 - The Integral Knowledge and the Aim of Life; Four Theories of Existence,
425: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 1.09 - The Pure Existent,
426: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 ,
427: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 ,
428: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 2.07 - The Knowledge and the Ignorance,
429: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,
430: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 1.08 - The Methods of Vedantic Knowledge,
431: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,
432: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 1.07 - The Ego and the Dualities,
433: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 ,
434: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 1.01 - The Human Aspiration,
435: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 2.15 - Reality and the Integral Knowledge,
436: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,
437: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,
438: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 ,
439: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 ,
440:[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,
441:The Supermind [Supramental consciousness] is in its very essence a truth-consciousness, a consciousness always free from the Ignorance which is the foundation of our present natural or evolutionary existence and from which nature in us is trying to arrive at self-knowledge and world-knowledge and a right consciousness and the right use of our existence in the universe. The Supermind, because it is a truth-consciousness, has this knowledge inherent in it and this power of true existence; its course is straight and can go direct to its aim, its field is wide and can even be made illimitable. This is because its very nature is knowledge: it has not to acquire knowledge but possesses it in its own right; its steps are not from nescience or ignorance into some imperfect light, but from truth to greater truth, from right perception to deeper perception, from intuition to intuition, from illumination to utter and boundless luminousness, from growing widenesses to the utter vasts and to very infinitude. On its summits it possesses the divine omniscience and omnipotence, but even in an evolutionary movement of its own graded self-manifestation by which it would eventually reveal its own highest heights, it must be in its very nature essentially free from ignorance and error: it starts from truth and light and moves always in truth and light. As its knowledge is always true, so too its will is always true; it does not fumble in its handling of things or stumble in its paces. In the Supermind feeling and emotion do not depart from their truth, make no slips or mistakes, do not swerve from the right and the real, cannot misuse beauty and delight or twist away from a divine rectitude. In the Supermind sense cannot mislead or deviate into the grossnesses which are here its natural imperfections and the cause of reproach, distrust and misuse by our ignorance. Even an incomplete statement made by the Supermind is a truth leading to a further truth, its incomplete action a step towards completeness. All the life and action and leading of the Supermind is guarded in its very nature from the falsehoods and uncertainties that are our lot; it moves in safety towards its perfection. Once the truth-consciousness was established here on its own sure foundation, the evolution of divine life would be a progress in felicity, a march through light to Ananda. Supermind is an eternal reality of the divine Being and the divine Nature. In its own plane it already and always exists and possesses its own essential law of being; it has not to be created or to emerge or evolve into existence out of involution in Matter or out of non-existence, as it might seem to the view of mind which itself seems to its own view to have so emerged from life and Matter or to have evolved out of an involution in life and Matter. The nature of Supermind is always the same, a being of knowledge, proceeding from truth to truth, creating or rather manifesting what has to be manifested by the power of a pre-existent knowledge, not by hazard but by a self-existent destiny in the being itself, a necessity of the thing in itself and therefore inevitable. Its -manifestation of the divine life will also be inevitable; its own life on its own plane is divine and, if Supermind descends upon the earth, it will bring necessarily the divine life with it and establish it here. Supermind is the grade of existence beyond mind, life and Matter and, as mind, life and Matter have manifested on the earth, so too must Supermind in the inevitable course of things manifest in this world of Matter. In fact, a supermind is already here but it is involved, concealed behind this manifest mind, life and Matter and not yet acting overtly or in its own power: if it acts, it is through these inferior powers and modified by their characters and so not yet recognisable. It is only by the approach and arrival of the descending Supermind that it can be liberated upon earth and reveal itself in the action of our material, vital and mental parts so that these lower powers can become portions of a total divinised activity of our whole being: it is that that will bring to us a completely realised divinity or the divine life. It is indeed so that life and mind involved in Matter have realised themselves here; for only what is involved can evolve, otherwise there could be no emergence. The manifestation of a supramental truth-consciousness is therefore the capital reality that will make the divine life possible. It is when all the movements of thought, impulse and action are governed and directed by a self-existent and luminously automatic truth-consciousness and our whole nature comes to be constituted by it and made of its stuff that the life divine will be complete and absolute. Even as it is, in reality though not in the appearance of things, it is a secret self-existent knowledge and truth that is working to manifest itself in the creation here. The Divine is already there immanent within us, ourselves are that in our inmost reality and it is this reality that we have to manifest; it is that which constitutes the urge towards the divine living and makes necessary the creation of the life divine even in this material existence. A manifestation of the Supermind and its truth-consciousness is then inevitable; it must happen in this world sooner or lateR But it has two aspects, a descent from above, an ascent from below, a self-revelation of the Spirit, an evolution in Nature. The ascent is necessarily an effort, a working of Nature, an urge or nisus on her side to raise her lower parts by an evolutionary or revolutionary change, conversion or transformation into the divine reality and it may happen by a process and progress or by a rapid miracle. The descent or self-revelation of the Spirit is an act of the supreme Reality from above which makes the realisation possible and it can appear either as the divine aid which brings about the fulfilment of the progress and process or as the sanction of the miracle. Evolution, as we see it in this world, is a slow and difficult process and, indeed, needs usually ages to reach abiding results; but this is because it is in its nature an emergence from inconscient beginnings, a start from nescience and a working in the ignorance of natural beings by what seems to be an unconscious force. There can be, on the contrary, an evolution in the light and no longer in the darkness, in which the evolving being is a conscious participant and cooperator, and this is precisely what must take place here. Even in the effort and progress from the Ignorance to Knowledge this must be in part if not wholly the endeavour to be made on the heights of the nature, and it must be wholly that in the final movement towards the spiritual change, realisation, transformation. It must be still more so when there is a transition across the dividing line between the Ignorance and the Knowledge and the evolution is from knowledge to greater knowledge, from consciousness to greater consciousness, from being to greater being. There is then no longer any necessity for the slow pace of the ordinary evolution; there can be rapid conversion, quick transformation after transformation, what would seem to our normal present mind a succession of miracles. An evolution on the supramental levels could well be of that nature; it could be equally, if the being so chose, a more leisurely passage of one supramental state or condition of things to something beyond but still supramental, from level to divine level, a building up of divine gradations, a free growth to the supreme Supermind or beyond it to yet undreamed levels of being, consciousness and Ananda. ~ Sri Aurobindo, Essays In Philosophy And Yoga 558,

*** NEWFULLDB 2.4M ***

1: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,
2: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,
3: 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,

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



78



   44 Sri Aurobindo
   6 The Mother


   56 The Life Divine
   6 The Mothers Agenda
   3 Savitri
   2 Talks With Sri Aurobindo
   2 Essays In Philosophy And Yoga
   2 Agenda Vol 1


0.04_-_1951-1954, #Agenda Vol 1, #The Mother, #Integral Yoga
  
  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.
  

0.05_-_The_Synthesis_of_the_Systems, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  But, for practical purposes, there is a real distinction. The lower
  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
  

0.07_-_1957, #Agenda Vol 1, #The Mother, #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 Divine - a gnostic, supramental collectivity, the only kind that can do Sri Aurobindo's 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 couldn't speak.
  
  --
  
  I shall soon have completed the revision41 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?

06.02_-_The_Way_of_Fate_and_the_Problem_of_Pain, #Savitri, #The Mother, #Integral Yoga
  And strive to work out the eternal Will
  And shape The Life Divine in mortal forms.
  

10.04_-_The_Dream_Twilight_of_the_Earthly_Real, #Savitri, #The Mother, #Integral Yoga
  Our being in God's image be remade
  And earthly life become The Life Divine."
  Then Death the last time answered Savitri:

1.01_-_The_Human_Aspiration, #The Life Divine, #Sri Aurobindo, #Integral Yoga

1.02_-_The_Two_Negations_1_-_The_Materialist_Denial, #The Life Divine, #Sri Aurobindo, #Integral Yoga

1.03_-_The_Two_Negations_2_-_The_Refusal_of_the_Ascetic, #The Life Divine, #Sri Aurobindo, #Integral Yoga

1.04_-_Reality_Omnipresent, #The Life Divine, #Sri Aurobindo, #Integral Yoga

1.05_-_The_Destiny_of_the_Individual, #The Life Divine, #Sri Aurobindo, #Integral Yoga

1.06_-_Man_in_the_Universe, #The Life Divine, #Sri Aurobindo, #Integral Yoga

1.07_-_The_Ego_and_the_Dualities, #The Life Divine, #Sri Aurobindo, #Integral Yoga

1.08_-_The_Methods_of_Vedantic_Knowledge, #The Life Divine, #Sri Aurobindo, #Integral Yoga

1.09_-_The_Pure_Existent, #The Life Divine, #Sri Aurobindo, #Integral Yoga

11.01_-_The_Eternal_Day_The_Souls_Choice_and_the_Supreme_Consummation, #Savitri, #The Mother, #Integral Yoga
  The Spirit shall take up the human play,
  This earthly life become The Life Divine."
  

1.10_-_Conscious_Force, #The Life Divine, #Sri Aurobindo, #Integral Yoga

1.11_-_Delight_of_Existence_-_The_Problem, #The Life Divine, #Sri Aurobindo, #Integral Yoga

1.12_-_Delight_of_Existence_-_The_Solution, #The Life Divine, #Sri Aurobindo, #Integral Yoga

1.13_-_The_Divine_Maya, #The Life Divine, #Sri Aurobindo, #Integral Yoga

1.14_-_The_Supermind_as_Creator, #The Life Divine, #Sri Aurobindo, #Integral Yoga

1.15_-_The_Supreme_Truth-Consciousness, #The Life Divine, #Sri Aurobindo, #Integral Yoga

1.16_-_The_Triple_Status_of_Supermind, #The Life Divine, #Sri Aurobindo, #Integral Yoga

1.17_-_The_Divine_Soul, #The Life Divine, #Sri Aurobindo, #Integral Yoga

1.18_-_Mind_and_Supermind, #The Life Divine, #Sri Aurobindo, #Integral Yoga

1.19_-_Life, #The Life Divine, #Sri Aurobindo, #Integral Yoga

1.20_-_Death,_Desire_and_Incapacity, #The Life Divine, #Sri Aurobindo, #Integral Yoga

1.21_-_The_Ascent_of_Life, #The Life Divine, #Sri Aurobindo, #Integral Yoga

1.22_-_The_Problem_of_Life, #The Life Divine, #Sri Aurobindo, #Integral Yoga

1.23_-_The_Double_Soul_in_Man, #The Life Divine, #Sri Aurobindo, #Integral Yoga

1.24_-_Matter, #The Life Divine, #Sri Aurobindo, #Integral Yoga

1.25_-_The_Knot_of_Matter, #The Life Divine, #Sri Aurobindo, #Integral Yoga

1.26_-_The_Ascending_Series_of_Substance, #The Life Divine, #Sri Aurobindo, #Integral Yoga

1.27_-_The_Sevenfold_Chord_of_Being, #The Life Divine, #Sri Aurobindo, #Integral Yoga

1.28_-_Supermind,_Mind_and_the_Overmind_Maya, #The Life Divine, #Sri Aurobindo, #Integral Yoga

2.01_-_Indeterminates,_Cosmic_Determinations_and_the_Indeterminable, #The Life Divine, #Sri Aurobindo, #Integral Yoga

2.02_-_Brahman,_Purusha,_Ishwara_-_Maya,_Prakriti,_Shakti, #The Life Divine, #Sri Aurobindo, #Integral Yoga

2.03_-_The_Eternal_and_the_Individual, #The Life Divine, #Sri Aurobindo, #Integral Yoga

2.04_-_The_Divine_and_the_Undivine, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  
  The Life Divine
   more logical to speak of an ascent from level to higher level of a divine manifestation. It may be admitted that essentially, if we look at the inner reality alone and discount the suggestions of the outer figure, such might be the nature of the evolution, the change we have to undergo in Nature; so it would appear perhaps to the impartial eye of a universal vision untroubled by our dualities of knowledge and ignorance, good and evil, happiness and suffering and participating in the untrammelled consciousness and delight of Sachchidananda. And yet, from the practical and relative point of view as distinguished from an essential vision, the distinction between the divine and the undivine has an insistent value, a very pressing significance. This then is an aspect of the problem which it is necessary to bring into the light and assess its true importance.
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  The Life Divine
   turn, a falsifying departure from some ideal Truth of being. To our minds which do not possess that Truth but can conceive it, this departure presents itself either as a state from which we have lapsed spiritually or as a possibility or promise which we cannot fulfil, cannot realise because it exists only as an ideal.
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  The Life Divine
   solution. For we can say that the inner Presence alone is a Truth and the discordant externality is a falsehood or illusion created by a mysterious principle of Ignorance; our problem is to find some way of escape out of the falsehood of the manifested world into the truth of the hidden Reality. Or we may hold with the
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  The Life Divine
   contradicts by a cold intellectual conception our acute human sense of the reality of evil and imperfection; it gives too no lead to the psychic element in our nature, the soul's aspiration towards light and truth and towards a spiritual conquest, a victory over imperfection and evil. By itself, this view of things amounts to little more than the facile dogma which tells us that all that is is right, because all is perfectly decreed by the divine
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  The Life Divine
   and phenomena and external forms of our life nearer to a true image of that divine sense and purpose. It is right and reasonable to endure with equanimity suffering and subjection to defect as the immediate will of God, a present law of imperfection laid on our members, but on condition that we recognise it also as the will of God in us to transcend evil and suffering, to transform imperfection into perfection, to rise into a higher law of Divine
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  The Life Divine
   and their process. But, on the other hand, the actual process of things, the actual relations which we see are, as presented to our human consciousness, relations of imperfection, of limitation; there appears a disharmony, even a perversion, something that is the contrary of our conception of the Divine Existence, a very apparent denial or at least a disfigurement or disguise of the
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  The Life Divine
   cosmic activity, a Consciousness that is the immobile Witness of the creation; but this is not the whole of spiritual experience, and we cannot hope to find in one side only of knowledge a fundamental and total explanation of the Universe.
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  The Life Divine
   is our first insistent self-experience; this does impose on us, not a fundamentally real, but a practical division with all the untoward consequences of that separateness from the Reality. But here again we have to discover that from the point of view of
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  The Life Divine
   struggle and fettered labour, takes from the point of view of the
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  The Life Divine
   discovery of truth; every weakness and failure is a first sounding of gulfs of power and potentiality; all division is intended to enrich by an experience of various sweetness of unification the joy of realised unity. All this imperfection is to us evil, but all evil is in travail of the eternal good; for all is an imperfection which is the first condition - in the law of life evolving out of
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  The Life Divine
   in our present nature inseparably entwined together, look like conjoint dualities, negative pole and positive pole of the same unreality, and since they cannot be elevated and transformed, they must be both abandoned: humanity cannot be fulfilled in divinity; it must cease, be left behind and rejected. Whether the result will be an individual enjoyment of the absolute divine nature or of the Divine Presence or a Nirvana in the featureless
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  The Life Divine
   partial knowledge is imperfect knowledge and imperfect knowledge is to that extent ignorance, a contrary of the divine nature: but in its outlook on what is beyond its knowledge, this contrary negative becomes a contrary positive; it originates error, wrong knowledge, wrong dealing with things, with life, with action; the wrong knowledge becomes a wrong will in the nature, at first, it may be, wrong by mistake, but afterwards wrong by choice, by attachment, by delight in the falsehood, - the simple contrary turns into a complex perversion. Inconscience and ignorance once admitted, these form a natural result in a logical sequence and have to be admitted also as necessary factors. The only question is the reason why this kind of progressive manifestation was itself necessary; that is the sole point left obscure to the intelligence.

2.05_-_The_Cosmic_Illusion;_Mind,_Dream_and_Hallucination, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  
  The Life Divine
   subjective beings and things it accepts on the same evidence in so far as they can become objects of our external consciousness or acceptable to that part of the reason which builds upon the data supplied by that consciousness and relies upon them as the one solid basis of knowledge. Physical Science is a vast extension of this mentality: it corrects the errors of the sense and pushes beyond the first limitations of the sense-mind by discovering means of bringing facts and objects not seizable by our corporeal organs into the field of objectivity; but it has the same standard of reality, the objective, the physical actuality; its test of the real is possibility of verification by positive reason and objective evidence.
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  The Life Divine
   and value by two of the greatest of her thinkers, Buddha and
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  The Life Divine
   intentionally a world of ordeal and failure, the issue being not here but elsewhere, or even a vast and aimless cosmic Illusion.
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  The Life Divine
   the analogies especially of dream and hallucination, in order to show that it is possible for the experiences of the consciousness to seem to it real and yet prove to be without any basis or without a sufficient basis in reality; as a dream is real to the dreamer so long as he sleeps but waking shows it to be unreal, so our experience of world seems to us positive and real but, when we stand back from the illusion, we shall find that it had no reality. But it may be as well to give the dream analogy its full value and see whether our sense of world-experience has in any way a similar basis. For the idea of the world as a dream, whether it be a dream of the subjective mind or a dream of the soul or a dream in the Eternal, is often entertained and it powerfully enforces the illusionist tendency in human feeling and thinking. If it has no validity, we must definitely see that and the reasons of its inapplicability and set it aside well out of the way; if it has some validity, we must see what it is and how far it goes. If the world is an illusion, but not a dream illusion, that distinction too must be put on a secure basis.
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  The Life Divine
   souls proceed from birth to birth through the ages: stars and planets may disappear after a lapse of aeons or of many lightcycles, but universe, cosmic existence may well be a permanent as it is certainly a continuous activity; there is nothing to prove that the Infinite Energy which creates it has an end or a beginning either of itself or of its action. So far there is too great a disparateness between dream-life and waking life to make the analogy applicable.
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  The Life Divine
   thence we emerge again into the dream-shallows or return to the waking surface.
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  The Life Divine
   power can be developed of going back in memory from dream to dream, from state to state, till the whole is once more before us. A coherent knowledge of sleep life, though difficult to achieve or to keep established, is possible.
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  The Life Divine
   consciousness are a record or transcript of physical things and of our contacts with the physical universe. No doubt, all the three states can be classed as parts of an illusion, our experiences of them can be ranked together as constructions of an illusory consciousness, our waking state no less illusory than our dream state or sleep state, since the only true truth or real reality is the incommunicable Self or One-Existence (Atman, Adwaita) which is the fourth state of the Self described by the Vedanta. But it is equally possible to regard and rank them together as three different orders of one Reality or as three states of consciousness in which is embodied our contact with three different grades of self-experience and world-experience.
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  The Life Divine
   see an image of things where those things are not, it is an erroneous construction of the senses, a visual hallucination; when we take for an objective fact a thing which is a subjective structure of the mind, a constructive mental error or an objectivised imagination or a misplaced mental image, it is a mental hallucination.
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  The Life Divine
   and silver turns also, like the rope and snake analogy, upon an error due to a resemblance between a present real and another and absent real; it can have no application to the imposition of a multiple and mutable unreality upon a sole and unique immutable Real. In the example of an optical illusion duplicating or multiplying a single object, as when we see two moons instead of one, there are two or more identical forms of the one object, one real, one - or the rest - an illusion: this does not illustrate the juxtaposition of world and Brahman; for in the operation of Maya there is a much more complex phenomenon, - there is indeed an illusory multiplication of the Identical imposed upon its one and ever-unalterable Identity, the One appearing as many, but upon that is imposed an immense organised diversity in nature, a diversity of forms and movements which have nothing to do with the original Real. Dreams, visions, the imagination of the artist or poet can present such an organised diversity which is not real; but it is an imitation, a mimesis of a real and already existent organised diversity, or it starts from such a mimesis and even in the richest variation or wildest invention some mimetic element is observable. There is here no such thing as the operation attributed to Maya in which there is no mimesis but a pure and radically original creation of unreal forms and movements that are non-existent anywhere and neither imitate nor reflect nor alter and develop anything discoverable in the Reality. There is nothing in the operations of Mind illusion that throws light upon this mystery; it is, as a stupendous cosmic Illusion of this kind must be, sui generis, without parallel. What we see in the universe is that a diversity of the identical is everywhere the fundamental operation of cosmic Nature; but here it presents itself, not as an illusion, but as a various real formation out of a one original substance. A Reality of Oneness manifesting itself in a reality of numberless forms and powers of its being is what we confront everywhere. There is no doubt in its process a mystery, even a magic, but there is nothing to show that it is a magic of the unreal and not a working of a Consciousness and
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  The Life Divine
   in possibilities that mediate between the truth and actuality.
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  The Life Divine
   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. But, because it cannot do this with knowledge, it makes experimental constructions of truth and possibility and a yet unrealised actuality: as its power of receiving inspirations of Truth is limited, it imagines, hypothetises, questions whether this or that may not be truths; as its force to summon real potentials is narrow and restricted, it erects possibilities which it hopes to actualise or wishes it could actualise; as its power to actualise is cramped and confined by the material world's oppositions, it figures subjective actualisations to satisfy its will of creation and delight of self-presentation. But it is to be noted that through the imagination it does receive a figure of truth, does summon possibilities which are afterwards realised, does often by its imagination exercise an effective pressure on the world's actualities. Imaginations that persist in the human mind, like the idea of travel in the air, end often by self-fulfilment; individual thought-formations can actualise themselves if there is sufficient strength in the formation or in the mind that forms it. Imaginations can create their own potentiality, especially if they are supported in the collective mind, and may in the long run draw on themselves the sanction of the cosmic Will. In fact all imaginations represent possibilities: some are able one day to actualise in some form, perhaps a very different form of actuality; more are condemned to sterility because they do not enter into the figure or scheme of the present creation, do not come within the permitted potentiality of the individual or do not accord with the collective or the generic principle or are alien to the nature or destiny of the containing world-existence.
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  The Life Divine
   possibilities and actualities, not limited like mind but cosmic in its scope, not open to error, because free from all ignorance, a sovereign instrument or a self-power of a supreme Omniscience and Omnipotence, an eternal Wisdom and Knowledge.

2.06_-_Reality_and_the_Cosmic_Illusion, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  
  The Life Divine
   might be valid within the bounds of the cosmic Illusion; it is the system, the pragmatic machinery by which Maya works and maintains herself in the Ignorance: but the truths, possibilities, actualities of the cosmic system are true and actual only within the Illusion, outside that magic circle they have no validity; they are not abiding and eternal realities; all are temporary figures, the works of Knowledge no less than the works of Ignorance.
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  The Life Divine
   spiritual Existence is accepted as the one Reality: it is by its essentiality the Self, yet the natural beings of which it is the
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  The Life Divine
   the world is made out of the supreme Existence, is a becoming, an outcome or product of the eternal Being. Brahman is not the material cause of the universe: our nature - as opposed to our self - is not made of its spiritual substance; it is constructed out of the unreal reality of Maya. But, on the contrary, our spiritual being is of that substance, is indeed the Brahman; Brahman is above Maya, but he is also the percipient of his creations both from above and from within Maya. This dual consciousness offers itself as the sole plausible explanation of the riddle of a real eternal Percipient, an unreal Percept, and a Perception that is a half-real creator of unreal percepts.
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  The Life Divine
   for the Supreme Existence as it is for us in the universe. For we cannot suppose that Brahman is at all subject to Maya, since that would mean a principle of Ignorance clouding the
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  The Life Divine
   superconscient, immersed in its own pure being or is conscious only of its own absoluteness; it has nothing to do with Maya.
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  The Life Divine
   from Maya. Or what again is this Maya that imposes itself on Brahman? from where does it come if it is not already in
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  The Life Divine
   have been constructed by Maya, - is the Brahman, the Reality.
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  The Life Divine
   it has no such force of certitude or illuminating convincingness effectively curing the improbability that its acceptance would be obligatory on the intelligence. The theory of the cosmic Illusion gets rid of an original contradiction, a problem and mystery which may be otherwise soluble, by erecting another contradiction, a new problem and mystery which is irreconcilable in its terms and insoluble. For we start with the conception or experience of an absolute Reality which is in its nature eternally one, supracosmic, static, immobile, immutable, self-aware of its pure existence, and a phenomenon of cosmos, dynamism, motion, mutability, modifications of the original pure existence, differentiation, infinite multiplicity. This phenomenon is got rid of by declaring it to be a perpetual Illusion, Maya. But this brings in, in effect, a self-contradictory dual status of consciousness of the
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  The Life Divine
   ourselves may be a true reality though of a lesser order, or they may be partly real, partly unreal, or they may be an unreal reality. If they are at all a true reality, there is no place for any theory of Maya; there is no illusory creation. If they are partly real, partly unreal, the fault must lie in something wrong either in the cosmic self-awareness or in our own seeing of ourselves and the universe which produces an error of being, an error of knowledge, an error in the dynamis of existence. But that error can amount only to an ignorance or a mixed knowledge and ignorance, and what needs to be explained then is not an original Cosmic Illusion but the intervention of Ignorance in the creative consciousness or in the dynamic action of the Eternal and Infinite. But if universe and ourselves are an unreal reality, if to a transcendental consciousness all this has no truth of existence and its apparent reality ceases once we step out of the field proper to Maya, then the concession accorded with one hand is taken away by the other; for what was conceded as a truth turns out to have been all the time an illusion. Maya and cosmos and ourselves are both real and unreal, - but the reality is an unreal reality, real only to our ignorance, unreal to any true knowledge.
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  The Life Divine
   take it in the sense that reality depends on perpetual duration or that the timeless only is true, is an ideative distinction, a mental construction; it is not binding on a substantial and integral experience. Time is not necessarily cancelled out of existence by timeless Eternity; their relation is only verbally a relation of contradiction; in fact, it is more likely to be a relation of dependence.
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  The Life Divine
   status and eternal dynamis are both true of the Reality which itself surpasses both status and dynamis; the immobile and the mobile Brahman are both the same Reality.
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  The Life Divine
   any finality, - the conflict of an intuition intensely aware of an absolute transcendent and inmost Reality and a strong intellectual reason regarding the world with a keen and vigorous rational intelligence. The intellect of the thinker regards the phenomenal world from the standpoint of the reason; reason is there the judge and the authority and no suprarational authority can prevail against it: but behind the phenomenal world is a transcendent Reality which the intuition alone can see; there reason - at least a finite dividing limited reason - cannot prevail against the intuitive experience, it cannot even relate the two, it cannot therefore solve the mystery of the universe. The reason has to affirm the reality of the phenomenal existence, to affirm its truths as valid; but they are valid only in that phenomenal existence. This phenomenal existence is real because it is a temporal phenomenon of the eternal Existence, the Reality: but it is not itself that Reality and, when we pass beyond the phenomenon to the Real, it still exists but is no longer valid to our consciousness; it is therefore unreal. Shankara takes up this contradiction, this opposition which is normal to our mental consciousness when it becomes aware of both sides of existence and stands between them; he resolves it by obliging the reason to recognise its limits, in which its unimpaired sovereignty is left to it within its own cosmic province, and to acquiesce in the soul's intuition of the transcendent Reality and to support, by a dialectic which ends by dissolving the whole cosmic phenomenal and rational-practical edifice of things, its escape from the limitations constructed and imposed on the mind by Maya. The explanation of cosmic existence by which this is brought about seems to be - or so we may translate it to our understanding, for there have been different expositions of this profound and subtle philosophy, - that there is a Transcendence which is for ever self-existent and immutable and a world which is only phenomenal and temporal. The eternal Reality manifests itself in regard to the phenomenal world as Self and Ishwara. The Ishwara by his Maya, his power of phenomenal creation, constructs this world as a temporal phenomenon, and this phenomenon of things which do not exist in the utterly Real is imposed by
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  The Life Divine
   of self-discovery and entrance into the transcendent eternity and his liberation has so great an importance, it must be because he too is a reality of the Transcendence; he has to discover himself individually, because his individuality also has some truth of itself in the Transcendence which is veiled from it and which it has to recover. It is an ignorance of self and world that has to be overcome and not an illusion, a figment of individuality and world-existence.
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  The Life Divine
   no need to create a Mayic universe. The Absolute can have no need of anything; but still there can be - not coercive of its freedom, not binding on it, but an expression of its self-force, the result of its Will to become, - an imperative of a supreme selfeffectuating Force, a necessity of self-creation born of the power of the Absolute to see itself in Time. This imperative represents itself to us as a Will to create, a Will of self-expression; but it may be better represented as a force of being of the Absolute which displays itself as a power of itself in action. If the Absolute is self-evident to itself in eternal Timelessness, it can also be selfmanifest to itself in eternal motion of Time. Even if the universe is only a phenomenal reality, still it is a manifestation or phenomenon of Brahman; for since all is Brahman, phenomenon and manifestation must be the same thing: the imputation of unreality is a superfluous conception, otiose and unnecessarily embarrassing, since whatever distinction is needed is already there in the concept of Time and the timeless Eternal and the concept of manifestation.
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  The Life Divine
  
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  The Life Divine
   spiritual experience may undo a whole edifice of reasonings and conclusions erected by the logical intelligence. Here the theory of
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  The Life Divine
   widest reality which admits their truth and exceeds it. This is, we may say, a sign of the relativity of all truth and all experience, since both vary with the outlook and the inlook of the knowing and experiencing mind and being; each man is said to have his own religion according to his own nature, but so too each man may be said to have his own philosophy, his own way of seeing and experience of existence, though only a few can formulate it. But from another point of view this variety testifies rather to the infinity of aspects of the Infinite; each catches a partial glimpse or a whole glimpse of one or more aspects or contacts or enters into it in his mental or his spiritual experience. To the mind at a certain stage all these view-points begin to lose their definitiveness in a large catholicity or a complex tolerant incertitude, or all the rest may fall away from it and yield place to an ultimate truth or a single absorbing experience. It is then that it is liable to feel the unreality of all that it has seen and thought and taken as part of itself or its universe. This "all" becomes to it a universal unreality or a many-sided fragmental reality without a principle of unification; as it passes into the negativing purity of an absolute experience, all falls away from it and there remains only a silent and immobile Absolute. But the consciousness might be called to go farther and see again all it has left in the light of a new spiritual vision: it may recover the truth of all things in the truth of the Absolute; it may reconcile the negation of Nirvana and the affirmation of the cosmic consciousness in a single regard of That of which both are the self-expressions. In the passage from mental to overmind cognition this many-sided unity is the leading experience; the whole manifestation assumes the appearance of a singular and mighty harmony which reaches its greatest completeness when the soul stands on the border between Overmind and Supermind and looks back with a total view upon existence.
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  The Life Divine
   by any mental processes6 or any presence or intervention of a cosmic Intelligence. The psychologist, probing independently into mind consciousness and mind unconsciousness, discovers another domain of realities, subjective in its character, which has its own law and process; to him Mind may even come to appear as the key of the real, Matter as only a field for mind, and spirit apart from mind as something unreal. But there is a farther probing which brings up the truth of self and spirit and establishes a greater order of the real in which there is a reversal of our view both of the subjective mind realities and objective physical realities so that they are seen as things phenomenal, secondary, dependent upon the truth of self and the realities of the spirit. In this deeper search into things mind and matter begin to wear the appearance of a lesser order of the real and may easily come to appear unreal.
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  The Life Divine
   one with the Transcendent in its essence of being and its essence of nature. In the view of this unitarian comprehensive seeing there is nothing contradictory in a formless Essence of being that carries a multitude of forms, or in a status of the Infinite supporting a kinesis of the Infinite, or in an infinite Oneness expressing itself in a multiplicity of beings and aspects and powers and movements, for they are beings and aspects and powers and movements of the One. A world-creation on this basis is a perfectly natural and normal and inevitable movement which in itself raises no problem, since it is exactly what one must expect in an action of the Infinite. All the intellectual problem and difficulty is raised by the finite reason cutting, separating, opposing the power of the Infinite to its being, its kinesis to its status, its natural multiplicity to its essential oneness, segmenting self, opposing Spirit to Nature. To understand truly the world-process of the Infinite and the Time-process of the
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  The Life Divine
   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.
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  The Life Divine
   then a status or degree of consciousness in which its acts and formations are wholly or partly unreal? If this unreality cannot be attributed to an original cosmic Illusion, to Maya, there is still in the universe itself a power of illusion of Ignorance. It is in the power of the Mind to conceive things that are not real, it is in its power even to create things that are not real or not wholly real; its very view of itself and universe is a construction that is not wholly real or wholly unreal. Where does this element of unreality begin and where does it stop, and what is its cause and what ensues on the removal of both the cause and the consequence? Even if all cosmic existence is not in itself unreal, cannot that description be applied to the world of Ignorance in which we live, this world of constant change and birth and death and frustration and suffering, and does not the removal of the Ignorance abolish for us the reality of the world which it creates, or is not a departure out of it the natural and only issue? This would be valid, if our ignorance were a pure ignorance without any element of truth or knowledge in it. But in fact our consciousness is a mixture of the true and the false; its acts and creations are not a pure invention, a baseless structure. The structure it builds, its form of things or form of the universe, is not a mixture of reality and the unreal so much as a half comprehension, a half expression of the real, and, since all consciousness is force and therefore potentially creative, our ignorance has the result of wrong creation, wrong manifestation, wrong action or misconceived and misdirected energy of the being. All world-existence is manifestation, but our ignorance is the agent of a partial, limited and ignorant manifestation, - in part an expression but in part also a disguise of the original being, consciousness and delight of existence. If this state of things is permanent and unalterable, if our world must always move in this circle, if some Ignorance is the cause of all things and all action here and not a condition and circumstance, then indeed the cessation of individual ignorance could only come by an escape of the individual from world-being, and a cessation of the cosmic ignorance would be the destruction of world-being.
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  The Life Divine
   upon a more general affliction of our consciousness and the world-consciousness here; it is the problem of the cosmic Ignorance. For our whole view and experience of existence labours under a limitation of consciousness which is not ours alone but seems to be at the basis of the material creation. Instead of the original and ultimate Consciousness which sees reality as a whole, we see active here a limited consciousness and either a partial and unfinished creation or a cosmic kinesis that moves in a perpetual circle of meaningless change. Our consciousness sees a part and parts only of the Manifestation, - if manifestation it be, - and treats it or them as if they were separate entities; all our illusions and errors arise from a limited separative awareness which creates unrealities or misconceives the Real. But the problem becomes still more enigmatic when we perceive that our material world seems to arise directly, not out of any original

2.07_-_The_Knowledge_and_the_Ignorance, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  
  The Life Divine
   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 selfcreation 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.
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  The Life Divine
   to establish in the kingdom of this unseeing mechanic Force the reign of an enlightened Will and Knowledge. And because the blind mechanic Force - we know now really that it is no such thing - confronts us everywhere, initial, omnipresent, the fundamental law, the great total energy, and because the only enlightened will we know, our own, appears as a subsequent phenomenon, a result, a partial, subordinate, circumscribed, sporadic energy, the struggle seems to us at the best a very precarious and doubtful venture. The Inconscient to our perceptions is the beginning and the end; the self-conscious soul seems hardly more than a temporary accident, a fragile blossom upon this great, dark and monstrous Ashwattha-tree of the universe. Or if we suppose the soul to be eternal, it appears at least as a foreigner, an alien and not over well-treated guest in the reign of this vast Inconscience. If not an accident in the inconscient
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  The Life Divine
   the ideal divine Truth and all the circumstances of that opposition are founded upon the being's ignorance of himself and of the Self of all, outcome of an original cosmic Ignorance whose result is self-limitation and the founding of life on division in being, division in consciousness, division in will and force, division in delight, division and limitation in knowledge, power, love with, as consequence, the positive opposite phenomena of egoism, obscuration, incapacity, misuse of knowledge and will, disharmony, weakness and suffering. We have found that this
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  The Life Divine
   indicating sense of the thing and so come to know it, not by intellect but by vision and experience of the truth, by realising the truth in our own being. The whole process of man's highest intellectual knowledge is through this mental manipulation and discrimination to the point where the veil is broken and he can see; at the end spiritual knowledge comes in to help us to become what we see, to enter into the Light in which there is no
  --
  
  The Life Divine
   open at any point to the intrusion of falsehood and error; it turns into a wrong conception of things which stands in opposition to the true Knowledge.
  --
  
  The Life Divine
   world-existence are stamped with ignorance, are imperfect, are misleading, we are obliged to withdraw from the hold so powerfully laid by this conception of Maya on the intelligence. But the obsession of this long-established view of things cannot be removed altogether so long as we do not fathom the true nature of the Ignorance and the true and total nature of the Knowledge.
  --
  
  The Life Divine
   of the nature of Mind, Illusion or Ignorance might conceivably be regarded as the source of our natural existence: for limitation of knowledge and obscuration of knowledge by Mind-nature create error and illusion, illusions created by Mind-action are among the first facts of our consciousness. It might therefore be conceivably held that Mind is the matrix of an Ignorance which makes us create or represent to ourselves a false world, a world that is nothing more than a subjective construction of the consciousness. Or else Mind might be the matrix in which some original Illusion or Ignorance, Maya or Avidya, cast the seed of a false impermanent universe; Mind would still be the mother, - a "barren mother" since the child would be unreal, - and Maya or Avidya could be looked at as a sort of grandmother of the universe; for Mind itself would be a production or reproduction of Maya. But it is difficult to discern the physiognomy of this obscure and enigmatic ancestress; for we have then to impose a cosmic imagination or an illusion-consciousness on the eternal
  --
  
  The Life Divine
   an Infinite and Eternal which is capable, by the infinite power of its consciousness, of manifesting the fathomless and illimitable
  --
  
  The Life Divine
   transmutation into each other. But in their fundamental relation Ignorance would not be an equal coexistent, it would be dependent on Knowledge, a limitation or a contrary action of
  --
  
  The Life Divine
   supreme omnipresent Reality. It is from this interpretation of existence that we have started, but to verify it we must observe the structure of our surface consciousness and its relation to what is within it and above and below it; for so best we can distinguish the nature and scope of the Ignorance. In that process there will appear the nature and scope also of that of which the

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

2.08_-_Memory,_Self-Consciousness_and_the_Ignorance, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  
  The Life Divine
   man, - it is memory that constitutes our personality and holds cemented the foundation of our psychological being; for it links together our experiences and relates them to one and the same individual entity. This is an idea which takes its stand on our existence in the succession of Time and accepts process as the key to essential Truth, even when it does not regard the whole of existence as process or as cause and effect in the development of some kind of self-regulating Energy, as Karma. But 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. The real truth of things lies not in their process, but behind it, in whatever determines, effects or governs the process; not in effectuation so much as in the Will or Power that effects, and not so much in Will or
  --
  
  The Life Divine
   it might be with this mental idea or impression of conscious eternity. Or it might be a false transference to ourselves of the perception of a real eternity conscient or inconscient other than ourselves, the eternity of the universe or of something which exceeds the universe. The mind seizing this fact of eternity may falsely transfer it to our own conscious being which may be nothing more than a transient phenomenon of that only true eternal.
  --
  
  The Life Divine
   and superficial action of the same Knowledge which sees rather itself in Time, veiling itself in its own conception of temporal being, and can only by the removal of the veil return to eternal self-knowledge.
  --
  
  The Life Divine
   moment and the immediate space. The one thing which is not a device is its direct self-consciousness in the present moment.
  --
  
  The Life Divine
   values of experience and action: the surface mental being draws upon the past (and the future also) and coins it continually into the present; he accounts for and stores up the gains he has gathered in what we call the past, not knowing how ever-present is the past in us; he uses as much of it as he needs as coin of knowledge and realised being and pays it out as coin of mental, vital and physical action in the commerce of the present which creates to his view the new wealth of the future. Ignorance is a utilisation of the Being's self-knowledge in such a way as to make it valuable for Time-experience and valid for Time-activity; what we do not know is what we have not yet taken up, coined and used in our mental experience or have ceased to coin or use.

2.09_-_Memory,_Ego_and_Self-Experience, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  
  The Life Divine
   these, it perceives that the self of which it is directly conscious does not in any way change by these outward changes, but is always the same, unaffected by the mutations of the body or of the mentality or of the field in which these move and act. It is in its essence featureless, relationless, without any other character than that of pure conscious existence self-sufficient and eternally satisfied with pure being, self-blissful. Thus we become aware of the stable Self, the eternal "Am", or rather the immutable "Is" without any category of personality or Time.
  --
  
  The Life Divine
   result of a previous action of persons, objects or forces: yet in fact what we call cause may very well be only circumstance.
  --
  
  The Life Divine
   and, in the end, of the witness self or the thinking mental Person, the something or someone who becomes angry and observes it but is not limited or determined in his being by the anger or the perception. He is, on the contrary, a constant factor aware of an unlimited succession of conscious movements and conscious experiences of movements and aware of his own being in that succession; but he can be aware of it also behind that succession, supporting it, containing it, always the same in fact of being and force of being beyond the changing forms or arrangements of his conscious force. He is thus the Self that is immutably and at the same time the Self that becomes eternally in the succession of Time.
  --
  
  The Life Divine
   grasp on the last and an entire ignorance or non-possession of the next. All experience or substance of becoming in Time is a flowing stream or sea not divided in itself, but only divided in the observing consciousness by the limited movement of the
  --
  
  The Life Divine
   ego-sense is not a result of memory or built by memory, but already and always there as a point of reference or as something in which the mind-sense concentrates itself so as to have a coordinant centre instead of sprawling incoherently all over the field of experience; ego-memory reinforces this concentration and helps to maintain it, but does not constitute it. Possibly, in the lower animal the sense of ego, the sense of individuality would not, if analysed, go much farther than a sensational imprecise or less precise realisation of continuity and identity and separateness from others in the moments of Time. But in man there is in addition a co-ordinating mind of knowledge which, basing itself on the united action of the mind-sense and the memory, arrives at the distinct idea - while it retains also the first constant intuitive perception - of an ego which senses, feels, remembers, thinks, and which is the same whether it remembers or does not remember. This conscious mind-substance, it says, is always that of one and the same conscious person who feels, ceases to feel, remembers, forgets, is superficially conscious, sinks back from superficial consciousness into sleep; he is the same before the organisation of memory and after it, in the infant and in the dotard, in sleep and in waking, in apparent consciousness and apparent unconsciousness; he and no other did the acts which he forgets as well as the acts which he remembers; he is persistently the same behind all changes of his becoming or his personality. This action of knowledge in man, this coordinating intelligence, this formulation of self-consciousness and self-experience is higher than the memory-ego and sense-ego of the animal and therefore, we may suppose, nearer to real selfknowledge. We may even come to realise, if we study the veiled as well as the uncovered action of Nature, that all ego-sense, all ego-memory has at its back, is in fact a pragmatic contrivance of a secret co-ordinating power or mind of knowledge, present in the universal conscious-force, of which the reason in man is the overt form at which our evolution arrives, - a form still limited and imperfect in its modes of action and constituting principle.
  --
  
  The Life Divine
   forms arrives thus far that it is aware of all its superficially conscious becoming as related to an "I" which it always is. That "I" it partly identifies with the conscious becoming, partly thinks of it as something other than the becoming and superior to it, even perhaps eternal and unchanging. In the last resort, by the aid of its reason which distinguishes in order to co-ordinate, it may fix its self-experience on the becoming only, on the constantly changing self and reject the idea of something other than it as a fiction of the mind; there is then no being, only becoming. Or it may fix its self-experience into a direct consciousness of its own eternal being and reject the becoming, even when it is compelled to be aware of it, as a fiction of the mind and the senses or the vanity of a temporary inferior existence.
  --
  
  The Life Divine
   surface imagination is a selection from a vaster more creative and effective subliminal image-building power of consciousness.

2.10_-_Knowledge_by_Identity_and_Separative_Knowledge, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  
  The Life Divine
   is a knowledge by direct contact associated at its roots with a secret knowledge by identity or starting from it, but actually separated from its source and therefore powerful but incomplete in its cognition; the third is a knowledge by separation from the object of observation, but still with a direct contact as its support or even a partial identity; the fourth is a completely separative knowledge which relies on a machinery of indirect contact, a knowledge by acquisition which is yet, without being conscious of it, a rendering or bringing up of the contents of a pre-existent inner awareness and knowledge. A knowledge by identity, a knowledge by intimate direct contact, a knowledge by separative direct contact, a wholly separative knowledge by indirect contact are the four cognitive methods of Nature.
  --
  
  The Life Divine
   field of the action of consciousness in which three movements of cognition can meet together, a certain kind of knowledge by identity, a knowledge by direct contact and, dependent upon them, a separative knowledge.
  --
  
  The Life Divine
   idea of the object from all this evidence. Whatever is deficient in the interpretation of the image thus constructed is filled up by the intervention of the reason or the total understanding intelligence. If the first composite intuition were the result of a direct contact or if it summarised the action of a total intuitive mentality master of its perceptions, there would be no need for the intervention of the reason except as a discoverer or organiser of knowledge not conveyed by the sense and its suggestions: it is, on the contrary, an intuition working on an image, a sense document, an indirect evidence, not working upon a direct contact of consciousness with the object. But since the image or vibration is a defective and summary documentation and the intuition itself limited and communicated through an obscure medium, acting in a blind light, the accuracy of our intuitional interpretative construction of the object is open to question or at least likely to be incomplete. Man has had perforce to develop his reason in order to make up for the deficiencies of his sense instrumentation, the fallibility of his physical mind's perceptions and the paucity of its interpretation of its data.
  --
  
  The Life Divine
   infinite; it builds up a wall of division here also and shuts out all that is not centred round its ego, excludes it as the not-self.
  --
  
  The Life Divine
   accurate perception of the outer instrumental self and the part played by both of them in our building that we have to discover.
  --
  
  The Life Divine
   our inner Person. For by this entry into the depths the inner being, no longer quite veiled, no longer obliged to exercise a fragmentary influence on its outer instrumental consciousness, is able to formulate itself more luminously in our life in the physical universe.
  --
  
  The Life Divine
  
  --
  
  The Life Divine
   see their movements; to read a mind and a heart becomes less difficult, a less uncertain venture. There is a constant mental, vital, subtle-physical interchange going on between all who meet or live together, of which they are themselves unaware except in so far as its impacts and interpenetrations touch them as sensible results of speech and action and outer contact: for the most part it is subtly and invisibly that this interchange takes place; for it acts indirectly, touching the subliminal parts and through them the outer nature. But when we grow conscious in these subliminal parts, that brings consciousness also of all this interaction and subjective interchange and intermingling, with the result that we need no longer be involuntary subjects of their impact and consequence, but can accept or reject, defend ourselves or isolate. At the same time, our action on others need no longer be ignorant or involuntary and often unintentionally harmful; it can be a conscious help, a luminous interchange and a fruitful accommodation, an approach towards an inner understanding or union, not as now a separative association with only a limited intimacy or unity, restricted by much nonunderstanding and often burdened or endangered by a mass of misunderstanding, of mutual misinterpretation and error.
  --
  
  The Life Divine
   true knowledge. Its main character is a knowledge by the direct contact of consciousness with its object or of consciousness with other consciousness; but in the end we discover that this power is an outcome of a secret knowledge by identity, a translation of it into a separative awareness of things. For as in the indirect contact proper to our normal consciousness and surface cognition it is the meeting or friction of the living being with the existence outside it that awakens the spark of conscious knowledge, so here it is some contact that sets in action a pre-existent secret knowledge and brings it to the surface. For consciousness is one in the subject and the object, and in the contact of existence with existence this identity brings to light or awakens in the self the dormant knowledge of this other self outside it. But while this pre-existent knowledge comes up in the surface mind as a knowledge acquired, it arises in the subliminal as a thing seen, caught from within, remembered as it were, or, when it is fully intuitive, self-evident to the inner awareness; or it is taken in from the object contacted but with an immediate response as to something intimately recognisable. In the surface consciousness knowledge represents itself as a truth seen from outside, thrown on us from the object, or as a response to its touch on the sense, a perceptive reproduction of its objective actuality. Our surface mind is obliged to give to itself this account of its knowledge, because the wall between itself and the outside world is pierced by the gates of sense and it can catch through these gates the surface of outward objects though not what is within them, but there is no such ready-made opening between itself and its own inner being: since it is unable to see what is within its deeper self or observe the process of the knowledge coming from within, it has no choice but to accept what it does see, the external object, as the cause of its knowledge. Thus all our mental knowing of things represents itself to us as objective, a truth imposed on us from outside; our knowledge is a reflection or responsive construction reproducing in us a figure or picture or a mental scheme of something that is not in our own being. In fact, it is a hidden deeper response to the contact, a response coming from within that throws up from there an inner knowledge of the
  --
  
  The Life Divine
   cosmic Matter and its energies. A certain sense of unity of the individual with the cosmic, a perception of the world held within one's consciousness as well as of one's own intimate inclusion in the world consciousness can become frequent or constant in this opening; a greater feeling of unity with other beings is its natural consequence. It is then that the existence of the cosmic
  --
  
  The Life Divine
   others: but the dynamisation of that knowledge would not go farther than a translation of this sense of identity into a greater power and intimacy of direct contact of consciousness with all, a greater, more intimate, more powerful and efficient impact of the force of consciousness on things and persons, a capacity too of an effective inclusion and penetration, of a dynamised intimate vision and feeling and other powers of cognition and action proper to this larger nature.
  --
  
  The Life Divine
   base of all spiritual knowledge is this consciousness of identity and by identity, which knows or is simply aware of all as itself.
  --
  
  The Life Divine
   otherness and ignorance. This is a diminished consciousness, but it retains some power of the original knowledge curtailed by division, by the loss of its primal and essential completeness, operating by division, effecting closeness but not oneness.
  --
  
  The Life Divine
   with it as the original division allows to the separated being.
  --
  
  The Life Divine
   order to satisfy its needs and impulsions that the being of living matter develops its consciousness, grows from inconscience or subconscience into a limited separative knowledge.

2.11_-_The_Boundaries_of_the_Ignorance, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  
  The Life Divine
   level. We see that in us it consists of a succession of waves of being and force, pressing from outside and rising from within, which become stuff of consciousness and formulate in a mental cognition and mentalised sensation of self and things in Time and
  --
  
  The Life Divine
   only a little of her action and growth in us is conscious; the bulk of it is carried on subconsciously as in the rest of her material life. We are not only what we know of ourselves but an immense more which we do not know; our momentary personality is only a bubble on the ocean of our existence.
  --
  
  The Life Divine
   of an obscure unconsciousness or half-consciousness or else a submerged consciousness below and in a way inferior to and less than our organised waking awareness or, at least, less in possession of itself. But we find, when we go within, that somewhere in our subliminal part, - though not co-extensive with it since it has also obscure and ignorant regions, - there is a consciousness much wider, more luminous, more in possession of itself and things than that which wakes upon our surface and is the percipient of our daily hours; that is our inner being, and it is this which we must regard as our subliminal self and set apart the subconscient as an inferior, a lowest occult province of our nature. In the same way there is a superconscient part of our total existence in which there is what we discover to be our highest self, and this too we can set apart as a higher occult province of our nature.
  --
  
  The Life Divine
   impressions of past experience as seeds of unconscious habit and returning them constantly but often chaotically to the surface consciousness, missioning upwards much futile or perilous stuff of which the origin is obscure to us, in dream, in mechanical repetitions of all kinds, in untraceable impulsions and motives, in mental, vital, physical perturbations and upheavals, in dumb automatic necessities of our obscurest parts of nature.
  --
  
  The Life Divine
   will and knowledge, has ascended out of the Inconscient and dwells in the inner being constituting and directing its subliminal existence by the same will and knowledge, has cast up out of the subliminal our surface existence and dwells secretly in it overseeing with the same supreme light and mastery its stumbling and groping movements. If the subliminal and subconscient may be compared to a sea which throws up the waves of our surface mental existence, the superconscience may be compared to an ether which constitutes, contains, overroofs, inhabits and determines the movements of the sea and its waves. It is there in this higher ether that we are inherently and intrinsically conscious of our self and spirit, not as here below by a reflection in silent mind or by acquisition of the knowledge of a hidden Being within us; it is through it, through that ether of superconscience, that we can pass to a supreme status, knowledge, experience. Of this superconscient existence through which we can arrive at the highest status of our real, our supreme Self, we are normally even more ignorant than of the rest of our being; yet is it into the knowledge of it that our being emerging out of the involution in Inconscience is struggling to evolve. This limitation to our surface existence, this unconsciousness of our highest as of our inmost self, is our first, our capital ignorance.
  --
  
  The Life Divine
   and becomes aware of his subliminal self, it seems to him at first another greater person or another consciousness than his own which can support and guide him. Of the world he regards only one little foam-bubble, his life and body, as himself. But when we get into our subliminal consciousness, we find it extending itself to be commensurate with its world; when we get into our superconscient Self, we find that the world is only its manifestation and that all in it is the One, all in it is our self.

2.12_-_The_Origin_of_the_Ignorance, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  
  The Life Divine
   which is that of unity in being, whatever difference there may be in the action of Nature. It is easier to accept the fact of unity in difference which is so evident and pervasive in all the building of the universe and satisfy ourselves with the statement that we are one, yet different, one in essential being and therefore in essential nature, different in soul-form and therefore in active nature. But we thereby only state the fact, leaving the difficulty raised by the fact unsolved, how that which belongs in the essence of its being to the unity of the Absolute and should therefore be one with it and with all in consciousness, comes to be divided in its dynamic form of self and its activity and subject to Ignorance.
  --
  
  The Life Divine
  
  --
  
  The Life Divine
   are movements of his one indivisible will, his consciousnessforce in dynamic operation. Tapas is the nature of action of his consciousness as of ours, but it is the integral Tapas of an integral consciousness in an indivisible Existence.
  --
  
  The Life Divine
   arises by a movement of the individual soul from one poise to another, from the poise of Brahman-consciousness in the world, where it is a fulcrum for the universal action, to or towards the poise of Brahman-consciousness beyond the world, where it is a power for the withholding of energy from the universal action.
  --
  
  The Life Divine
   into the passivity, nivr.tti, it is supposed that in the action the individual soul becomes ignorant, nescient of its passive which is supposed to be its true being, and in the passivity it becomes finally nescient of its active which is supposed to be its false or only apparent being. But this is because these two movements take place alternately for us, as in our sleep and waking; we pass in waking into nescience of our sleeping condition, in sleep into nescience of our waking being. But this happens because only part of our being performs this alternative movement and we falsely think of ourselves as only that partial existence: but we can discover by a deeper psychological experience that the larger being in us is perfectly aware of all that happens even in what is to our partial and superficial being a state of unconsciousness; it is limited neither by sleep nor by waking. So it is in our relations with Brahman who is our real and integral being. In the ignorance we identify ourselves with only a partial consciousness, mental or spiritual-mental in its nature, which becomes nescient of its self of status by movement; in this part of us, when we lose the movement, we lose at the same time our hold on our self of action by entering into passivity. By an entire passivity the mind falls asleep or enters into trance or else is liberated into a spiritual silence; but though it is a liberation from the ignorance of the partial being in its flux of action, it is earned by putting on a luminous nescience of the dynamic Reality or a luminous separation from it: the spiritual-mental being remains self-absorbed in a silent essential status of existence and becomes either incapable of active consciousness or repugnant to all activity; this release of silence is a status through which the soul passes in its journey towards the Absolute. But there is a greater fulfilment of our true and integral being in which both the static and the dynamic sides of the self are liberated and fulfilled in That which upholds both and is limited neither by action nor by silence.
  --
  
  The Life Divine
   his existence. But it is clear that Brahman the Supreme Being must be aware both of the passivity and the activity and regard them not as his absolute being, but as opposite, yet mutually satisfying terms of his universalities. It cannot be true that Brahman, by an eternal passivity, is unaware, entirely separated from his own activities; free, he contains them in himself, supports them with his eternal power of calm, initiates them from his eternal poise of energy. It must be equally untrue that Brahman in his activity is unaware of or separated from his passivity; omnipresent, he is there supporting the action, possesses it always in the heart of the movement and is eternally calm and still and free and blissful in all the whirl of its energies. Nor in either silence or action can he be at all unaware of his absolute being, but knows that all he expresses through them draws its value and power from the power of that absolute existence. If it seems otherwise to our experience, it is because we identify with one aspect and by that exclusiveness fail to open ourselves to the integral Reality.
  --
  
  The Life Divine
  

2.13_-_Exclusive_Concentration_of_Consciousness-Force_and_the_Ignorance, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  
  The Life Divine
   a single-pointed concentration in one centre or an absorption in one objective form of its self-existence. The first, the essential, is at one end the superconscient Silence and at the other end the
  --
  
  The Life Divine
   concentration which is yet the root of that which works as the
  --
  
  The Life Divine
   himself up to this exclusive concentration in a part of himself for the time being, but his success in the action very largely depends on the completeness with which he can thus put aside the rest of himself and live only in his immediate work. Yet all the time we can see that it is the whole man who is really doing the action and not merely this particular part of him; what he does, the way he does it, the elements he brings into it, the stamp he gives to his work depends on his whole character, mind, information, genius, all that the past of him has made him, - and not his past in this life only, but in other lives, and again not only his past, but the past, the present and the predestined future both of himself and the world around him are the determinants of his work.
  --
  
  The Life Divine
  
  --
  
  The Life Divine
   mentality the relations which he has to ravel and unravel with the world about him, or would have to do it in a radically different fashion. Living in the universal self and not in the egoistic separative consciousness, he could not evolve that separate action, personality, outlook from himself as the sole or the initial centre and point of reference which is the contribution of the egosense to the world-workings. He has to put on the temporal, the psychological, the egoistic ignorance in order to protect himself against the light of the infinite and the largeness of the universal, so as to develop behind this defence his temporal individuality in the cosmos. He has to live as if in this one life and put on the ignorance of his infinite past and his future: for otherwise, if the past were present to him, he could not work out his present selected relations with his environment in the way intended; his knowledge would be too great for him, it would necessarily alter the whole spirit and balance and form of his action. He has to live in the mind absorbed by this bodily life and not in the supermind; for otherwise all these protecting walls of ignorance created by the limiting, dividing, differentiating power of mind would not be built or would become too thin and transparent for his purpose.
  --
  
  The Life Divine
   and from which all else derives or descends into this obscurer ambiguous manifestation. There it can have no place. Not in the supermind; for in the supermind the infinite light and power are always present even in the most finite workings, and the consciousness of unity embraces the consciousness of diversity.
  --
  
  The Life Divine
   the All-conscient could, though in only a partial action of his conscious energy, succeed in arriving at even this superficial ignorance and inconscience. Even if it were so, it would be worth while to fix the exact action of this mystery, its nature, its limits, so that we may not be appalled by it and misled from the real purpose it serves and the opportunity it gives. But the mystery is a fiction of the dividing intellect which, because it finds or creates a logical opposition between two concepts, thinks there is a real opposition of the two facts observed and therefore an impossibility of coexistence and unity between them. This

2.14_-_The_Origin_and_Remedy_of_Falsehood,_Error,_Wrong_and_Evil, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  
  The Life Divine
   individual being. It is evident that these contrary phenomena have no direct root in the supreme Reality itself, there is nothing there that has this character; they are creations of the Ignorance and Inconscience, not fundamental or primary aspects of the
  --
  
  The Life Divine
   if there is an unmixed true consciousness, good alone can exist; it is no longer mixed with evil or formed in its presence. Human values of good and evil, as of truth and error, are indeed uncertain and relative: what is held as truth in one place or time is held in another place or time to be error; what is regarded as good is elsewhere or in other times regarded as evil. We find too that what we call evil results in good, what we call good results in evil. But this untoward outcome of good producing evil is due to the confusion and mixture of knowledge and ignorance, to the penetration of true consciousness by wrong consciousness, so that there is an ignorant or mistaken application of our good, or it is due to the intervention of afflicting forces. In the opposite case of evil producing good, the happier and contradictory result is due to the intervention of some true consciousness and force acting behind and in spite of wrong consciousness and wrong will or it is due to the intervention of redressing forces. This relativity, this mixture is a circumstance of human mentality and the workings of the Cosmic Force in human life; it is not the fundamental truth of good and evil. It might be objected that physical evil, such as pain and most bodily suffering, is independent of knowledge and ignorance, of right and wrong consciousness, inherent in physical Nature: but, 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. Therefore the relation of truth to falsehood, of good to evil is not a mutual dependence, but is in the nature of a contradiction as of light and shadow; a shadow depends on light for its existence, but light does not depend for its existence on the shadow. The relation between the Absolute and these contraries of some of its fundamental aspects is not that they are opposite fundamental aspects of the
  --
  
  The Life Divine
   a resultant wrong consciousness and wrong knowledge with its content of wrong will, wrong feeling, wrong action and wrong reaction. The question is at what juncture of cosmic manifestation the opposites enter in; for it may be either at some stage of the increasing involution of consciousness in separative mind and life or only after the plunge into inconscience. This resolves itself into the question whether falsehood, error, wrong and evil exist originally in the mental and vital planes and are native to mind and life or are proper only to the material manifestation because inflicted on mind and life there by the obscurity arising from the Inconscience. It may be questioned too whether, if they do exist in supraphysical mind and life, they were original and inevitable there; for they may rather have entered in as a consequence or a supraphysical extension from the material manifestation. Or, if that is untenable, it may be that they arose as an enabling supraphysical affirmation in the universal Mind and Life, a precedent necessity for their appearance in that manifestation to which they more naturally belong as an inevitable outcome of the creative Inconscience.
  --
  
  The Life Divine
  
  --
  
  The Life Divine
   derivative. If pain becomes immeasurable, it ends itself or ends that in which it manifests, or collapses into insensibility or, in rare circumstances, it may turn into an ecstasy of Ananda. If evil became sole and immeasurable, it would destroy the world or destroy that which bore and supported it; it would bring things and itself back by disintegration into non-existence. No doubt the Powers that support darkness and evil attempt by the magnitude of their self-aggrandisement to reach an appearance of infinity, but immensity is all they can achieve and not infinity; or, at most, they are able to represent their element as a kind of abysmal infinite commensurate with the Inconscient, but it is a false infinite. Self-existence, in essence or by an eternal inherence in the Self-existent, is the condition of absoluteness: error, falsehood, evil are cosmic powers, but relative in their nature, not absolute, since they depend for existence on the perversion or contradiction of their opposites and are not like truth and good self-existent absolutes, inherent aspects of the supreme
  --
  
  The Life Divine
   the conclusions of an occult inquiry, - for here we are told that there are conscious influences that attach themselves to objects and these can be good or evil; but it might still be held that this does not affect the neutrality of the object which does not act by an individualised consciousness but only as it is utilised for good or for evil or for both together: the duality of good and evil is not native to the material principle, it is absent from the world of Matter.
  --
  
  The Life Divine
   either too narrow and rigid or complex and confused, uncertain, subject to alteration by a mental or a vital change or evolution; yet it is felt that there is a deeper abiding truth and something within us that can have the intuition of that truth, - in other words, that the real sanction is inward, spiritual and psychic.
  --
  
  The Life Divine
   impose itself on it by a constructed and no longer an inherent knowledge, because this stuff is still full of nescience, heavily burdened and enveloped with the inconscience of Matter. Next, the emergence takes place in a separated form of life which has to affirm itself against a principle of inanimate material inertia and a constant pull of that material inertia towards disintegration and a relapse into the original inanimate Inconscience.
  --
  
  The Life Divine
   perception or reaction; it is because the contact stimulates into a feeling and a surface response the subliminal of a being already vitalised by the subconscious life-principle and its first needs and seekings that a surface awareness begins to form and develop.
  --
  
  The Life Divine
   its shadow, a shadow that grows with the growing body of consciousness and knowledge.
  --
  
  The Life Divine
   step different possibilities of fact, significance, judgment, interpretation, relation present themselves; some have to be tested and rejected, others accepted and confirmed: to shut out error is impossible without limiting the chances of acquisition of knowledge. Observation is the first instrument of the mind, but observation itself is a complex process open at every step to the mistakes of the ignorant observing consciousness; misprision of the fact by the senses and the sense-mind, omission, wrong selection and putting together, unconscious additions made by a personal impression or personal reaction create a false or an imperfect composite picture; to these errors are added the errors of inference, judgment, interpretation of facts by the intelligence: when even the data are not sure or perfect, the conclusions built on them must also be insecure and imperfect.
  --
  
  The Life Divine
   individuality with a personal drive of mind-tendency, a mental temperament, a mind formation of its own. This surface mental individuality is ego-centric; it looks at the world and things and happenings from its own standpoint and sees them not as they are but as they affect itself: in observing things it gives them the turn suitable to its own tendency and temperament, selects or rejects, arranges truth according to its own mental preference and convenience; observation, judgment, reason are all determined or affected by this mind-personality and assimilated to the needs of the individuality and the ego. Even when the mind aims most at a pure impersonality of truth and reason, a sheer impersonality is impossible to it; even the most trained, severe and vigilant intellect fails to observe the twists and turns it gives to truth in the reception of fact and idea and the construction of its mental knowledge. Here we have an almost inexhaustible source of distortion of truth, a cause of falsification, an unconscious or half-conscious will to error, an acceptance of ideas or facts not by a clear perception of the true and the false, but by preference, personal suitability, temperamental choice, prejudgment. Here is a fruitful seed-plot for the growth of falsehood or a gate or many gates through which it can enter by stealth or by an usurping but acceptable violence. Truth too can enter in and take up its dwelling, not by its own right, but at the mind's pleasure.
  --
  
  The Life Divine
  
  --
  
  The Life Divine
   good and the evil: it has its impulses of help and association, of generosity, affection, loyalty, self-giving; it takes up altruism as it takes up egoism, sacrifices itself as well as destroys others; and in all its acts there is the same passion for life-affirmation, the same force of action and fulfilment. This character of vital being and its trend of existence in which what we term good and evil are items but not the mainspring, is evident in subhuman life; in the human being, since there a mental, moral and psychic discernment has developed, it is subjected to control or to camouflage, but it does not change its character. The vital being and its life-force and their drive towards self-affirmation are, in the absence of an overt action of soul-power and spiritual power,
  --
  
  The Life Divine
   things behind him, move towards others, until out of good and evil he can emerge into some Good that is eternal and infinite.
  --
  
  The Life Divine
   it towards the true Good which is absolute. These problems are of the mind and the ignorant life, they do not accompany us beyond mind; as there is a cessation of the duality of truth and error in an infinite Truth-Consciousness, so there is a liberation from the duality of good and evil in an infinite Good, there is transcendence.
  --
  
  The Life Divine
   often more powerful and insistent because it is a self-righteous and magnified ego. It helps still less if we do wrong to our soul, to our mind, life or body with the idea of subordinating our self to the self of others. To affirm our being rightly so that it may become one with all is the true principle, not to mutilate or immolate it. Self-immolation may be necessary at times, exceptionally, for a cause, in answer to some demand of the heart or for some right or high purpose but cannot be made the rule or nature of life; so exaggerated, it would only feed and exaggerate the ego of others or magnify some collective ego, not lead us or mankind to the discovery and affirmation of our or its true being.
  --
  
  The Life Divine
  

2.15_-_Reality_and_the_Integral_Knowledge, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  The absolutist view of reality, consciousness and knowledge is founded on one side of the earliest Vedantic thought, but it is not the whole of that thinking. In the Upanishads, in the inspired scripture of the most ancient Vedanta, we find the affirmation of the Absolute, the experience-concept of the utter and ineffable Transcendence; but we find also, not in contradiction to it but as its corollary, an affirmation of the cosmic Divinity, an experience-concept of the cosmic Self and the becoming of Brahman in the universe. Equally, we find the affirmation of the Divine Reality in the individual: this too is an experienceconcept; it is seized upon not as an appearance, but as an actual becoming. In place of a sole supreme exclusive affirmation negating all else than the transcendent Absolute we find a comprehensive affirmation carried to its farthest conclusion: this concept of Reality and of Knowledge enveloping in one view the cosmic and the Absolute coincides fundamentally with our own; for it implies that the Ignorance too is a half-veiled part of the Knowledge and world-knowledge a part of self-knowledge.
  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.
  --
  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".
  

2.16_-_The_Integral_Knowledge_and_the_Aim_of_Life;_Four_Theories_of_Existence, #The Life Divine, #Sri Aurobindo, #Integral Yoga

2.17_-_The_Progress_to_Knowledge_-_God,_Man_and_Nature, #The Life Divine, #Sri Aurobindo, #Integral Yoga

2.18_-_The_Evolutionary_Process_-_Ascent_and_Integration, #The Life Divine, #Sri Aurobindo, #Integral Yoga

2.19_-_Out_of_the_Sevenfold_Ignorance_towards_the_Sevenfold_Knowledge, #The Life Divine, #Sri Aurobindo, #Integral Yoga

2.20_-_The_Philosophy_of_Rebirth, #The Life Divine, #Sri Aurobindo, #Integral Yoga

2.21_-_The_Order_of_the_Worlds, #The Life Divine, #Sri Aurobindo, #Integral Yoga

2.22_-_Rebirth_and_Other_Worlds;_Karma,_the_Soul_and_Immortality, #The Life Divine, #Sri Aurobindo, #Integral Yoga

2.23_-_Man_and_the_Evolution, #The Life Divine, #Sri Aurobindo, #Integral Yoga

2.24_-_The_Evolution_of_the_Spiritual_Man, #The Life Divine, #Sri Aurobindo, #Integral Yoga

2.25_-_The_Triple_Transformation, #The Life Divine, #Sri Aurobindo, #Integral Yoga

2.26_-_The_Ascent_towards_Supermind, #The Life Divine, #Sri Aurobindo, #Integral Yoga

2.27_-_The_Gnostic_Being, #The Life Divine, #Sri Aurobindo, #Integral Yoga

2.28_-_The_Divine_Life, #The Life Divine, #Sri Aurobindo, #Integral Yoga

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.
  

5.02_-_Perfection_of_the_Body, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  Our life, still full of obscurity and confusion and occupied with so many dull and lower aims, must feel all its urges and instincts exalted and irradiated and become a glorious counterpart of the supramental super-life above. The physical consciousness and physical being, the body itself must reach a perfection in all that it is and does which now we can hardly conceive. It may even in the end be suffused with a light and beauty and bliss from the
  Beyond and The Life Divine assume a body divine.
  

5.04_-_Supermind_and_the_Life_Divine, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  object:5.04 - Supermind and The Life Divine
  class:chapter
  --
  
  Supermind and The Life Divine
  
  --
  
  Supermind and The Life Divine
  
  --
  
  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
  
  --
  
  Supermind and The Life Divine
  
  --
  
  Supermind and The Life Divine
  
  --
  
  Supermind and The Life Divine
  

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.
  

Agenda_Vol_12, #The Mothers Agenda, #The Mother, #Integral Yoga
  What have we published?
  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?
  --
  A little at the beginning and then the end.
  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].
  --
  conceals Himself, and then in His own right time He will reveal His Presence.
  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
  --
  issues; a complete and radical transformation of our nature is the only true solution.
  The Life Divine, XVIII.627
  
  --
  121On Himself, XXVI.112
  122The Life Divine, XIX.763.
  123The Life Divine, XVIII.3.
  124The Ideal of the Karmayogin, III.347.

Agenda_Vol_2, #The Mothers Agenda, #The Mother, #Integral Yoga
  (Mother arrives looking weary. Satprem asks if she is tired.)
  No.... I had finished reading the Veda and wanted to take up The Life Divine, but as I had never read
  On Himself,162 I chose it instead. I read the first chapter dealing with his life in England and to me it all

Agenda_Vol_4, #The Mothers Agenda, #The Mother, #Integral Yoga
  front of things, so another must eventually replace him and assume his heritage."
  (The Life Divine, XVIII.231)
  It's amusing.

Agenda_Vol_6, #The Mothers Agenda, #The Mother, #Integral Yoga
  But that's agreed. I thought he had already started work.
  For serious people, it's 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
  --
  Afterwards, we should see according to the spirit of people's inquiries. He can start The Synthesis right
  away - The Synthesis and The Life Divine are the two most important things.
  Yes, not the small distorting books.
  --
  for years and years I didn't read Sri Aurobindo's 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

Agenda_Vol_8, #The Mothers Agenda, #The Mother, #Integral Yoga
  replace him and assume his heritage."
  (The Life Divine, XVIII.231)
  
  --
  The Spirit shall take up the human play,
  This earthly life become The Life Divine.
  (XI.I.710)

Agenda_Vol_9, #The Mothers Agenda, #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
  --
  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

Blazing_P3_-_Explore_the_Stages_of_Postconventional_Consciousness, #unset, #Jorge Luis Borges, #Poetry
  54
  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
  --
  86
  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
  --
  90
  Aurobindo, The Life Divine as quoted in Aurobindo & Dalal (Ed.), A greater psychology, 2001, pp. 353-354.
  91
  --
  98
  Aurobindo, The Life Divine as quoted in Aurobindo & Dalal (Ed.), A greater psychology, 2001, pp. 153-154.
  99
  --
  136
  Aurobindo, The Life Divine, SABCL Vol. 18, p.124, as quoted in Aurobindo & Dalal (Ed.), A greater
  psychology, 2001, p. 356
  --
  Library. Pondicherry, India: Sri Aurobindo Ashram.
  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.

class, #unset, #Jorge Luis Borges, #Poetry
  class:cwsa
      57 class:The Life Divine
      28 class:Words Of The Mother II
  --
     65 person
     59 The Life Divine
     58 Occultism

Evening_Talks_With_Sri_Aurobindo, #Talks With Sri Aurobindo, #Sri Aurobindo, #Integral Yoga
  
  Sri Aurobindo has explained the mystery of personality in some of his writings. Ordinarily by a personality we mean something which can be described as a pattern of being marked out by a settled combination of fixed qualities, a determined character. In one view personality is regarded as a fixed structure of recognizable qualities expressing a power of being; another idea regards personality as a flux of self-expressive or sensitive and responsive being. But flux of nature and fixity of nature which some call character are two aspects of being, neither of which, nor indeed both together, can be a definition of personality. Besides this flux and this fixity there is also a third and occult element, the Person behind of whom the personality is a self-expression; 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 structural {{0}}limits.[[The Life Divine, P. 833]]
  
  --
  
  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 recognizable Someone, a Person, not a limited creature of Nature but a Self or Soul a {{0}}Purusha.[[The Life Divine, p. 883]]
  
  --
  
  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.
  
  --
  
  Charu Chandra Dutt wrote a review of The Life Divine in the Vishva Bharati. When it was read out to Sri Aurobindo he said:
  
  --
  
  Sri Aurobindo: He finds the idea of transformation of nature in the Gita and also other things contained in The Life Divine. I dont see all that in the Gita myself.
  
  --
  
  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).
  
  --
  
  1. That Sri Aurobindo had tried to answer Shankara in some of the chapters in The Life Divine.
  
  --
  
  Sri Aurobindo: I am not answering Shankaras 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.
  
  --
  
  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.
  
  --
  
  Sri Aurobindo: Not always. But even The Life Divine is not so difficult, Only, there are some chapters which anybody would find difficult.
  
  --
  
  Sri Aurobindo: There is no other explanation. I have said that in The Life Divine.
  
  --
  
  Sri Aurobindo: I have said in The Life Divine that you can not explain the appearance of consciousness out of Matter unless you accept a Being behind. The Being may be either Unmanifest and involved in Matter or it may be Manifest.
  

Talks_With_Sri_Aurobindo_1, #unset, #Jorge Luis Borges, #Poetry
  the wild and disordered soul (pishachavat) though inwardly there is the purity and poise of
  the Spirit." - Sri Aurobindo, The Life Divine.
  194
  --
  is nothing new. Plenty of people have said that. However, you can send him
  a complimentary copy of The Life Divine when the second volume is out.
  EVENING
  --
  While Sri Aurobindo was lying in bed after his walk, there was some conversation.
  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.
  --
  When Sri Aurobindo was preparing to sit down to write, Champaklal
  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
  --
  Purani was having a discussion with Sri Aurobindo about the appropriate
  Sanskrit quotations for The Life Divine. At the end Satyendra and Nirodbaran laughed aloud.
  SRI AUROBINDO: What is the matter?
  --
  Purani was busy helping Sri Aurobindo with quotations from the Veda, etc.
  for The Life Divine chapter-epigraphs. He came with big volumes of
  Sayana and others.
  --
  19 DECEMBER 1939
  Sisir Maitra had presented a copy of The Life Divine to Tagore and asked
  315
  --
  NIRODBARAN: No.
  SATYENDRA: It is not that people don't understand The Life Divine but that
  they find it difficult to apply to life.
  --
  Madhavrao himself showed me the telegram.
  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?
  --
  the mind.
  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
  --
  SATYENDRA: There is no "body", but only Being.
  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.
  --
  SRI AUROBINDO: I see. What does he write?
  NIRODBARAN: He says: "The Life Divine must now be in the press. So Sri Aurobindo must be having time to do the exercise I have recommended."
  SRI AUROBINDO: Which exercise?
  --
  (Laughter)
  PURANI: It seems Mahadev Desai has asked for a copy of The Life Divine.
  NIRODBARAN: For Gandhi?
  --
  have met him when he went to Dacca.
  SRI AUROBINDO: No, Suren Ghose gave him The Life Divine.
  NIRODBARAN: Allah Bux has now turned to Sikandar Hyat Khan.
  --
  SRI AUROBINDO: He doesn't trust Gandhi because of his way of life and philosophy.
  PURANI: It seems The Life Divine is finished now.
  SRI AUROBINDO: Not yet; only the first draft is done.
  --
  SRI AUROBINDO: The Arya came out just at the beginning of the last World
  War and The Life Divine at the beginning of the present one.
  SATYENDRA (to Nirodbaron): How is it that the Hindustan Standard has put
  --
  PURANI: Sri Aurobindo has nowhere said that; on the contrary, he has spoken
  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.)
  
  --
  distinctly spoken about the Vedic gods.
  PURANI: In The Life Divine's chapter on the Overmind, too.
  SATYENDRA: He can be referred to that chapter.
  --
  can be called a real man. (Sri Aurobindo said this laughing.)
  SATYENDRA: The Life Divine has come out at the right time then.
  NIRODBARAN: Your books have a good sale.
  --
  SRI AUROBINDO: Yes.
  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
  --
  of the bed. This was meant to increase the flexion of the knee. Sri Aurobindo
  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
  --
  
  robindo replied, "The Life Divine is still hanging." Now Nirodbaran announced that Manilal was due to arrive on the 10th or the 12th.
  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.
  --
  limited or confined to any one determination, not because it is incapable of
  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
  --
  SRI AUROBINDO: You mean it may be a Yogic Sidhi. (Laughter)
  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
  --
  SRI AUROBINDO: The English word "collector" is itself far better.
  DR. MANILAL (after a while): I find The Life Divine very difficult, Sir.
  SRI AUROBINDO: What is the difficulty? The language or the thought?
  --
  DR. MANILAL: No, Sir!
  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.
  PURANI: Many doctors will be in it.
  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.
  --
  NIRODBARAN: He doesn't go into the principles of things and the various arguments pro and con.
  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
  --
  SRI AUROBINDO (To Dr. Manilal): You see, I have kept my promise. I said that
  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.
  --
  NIRODBARAN (to DR. Manilal): I am staggered by your knowledge of Jainism
  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?
  --
  EVENING
  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, #Sri Aurobindo, #Integral Yoga
  any time.
  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
  --
  EVENING
  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
  --
  SATYENDRA: Now they are busy with something else and can't take any
  interest in The Life Divine.
  SRI AUROBINDO: Yes, busy with bombs.
  --
  want the Darshan to be disturbed.
  NIRODBARAN: Hiren Dutt finds The Life Divine obscure and loose.
  SRI AUROBINDO: Obscure to himself?
  --
  SRI AUROBINDO: Not a very big name!
  NIRODBARAN: Prashanta Mahalnavis seems to have said The Life Divine
  is Ganja?
  --
  subconscient mind.
  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
  --
  somebody's guidance.
  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
  --
  started by reference to the term "light-year" which Sri Aurobindo used in
  The Life Divine. Nolini Sen had pointed out that scientists didn't use it in
  that sense, so the term was changed to "light-cycle". Jatin Bal supplied
  --
  CHAMPAKLAL: Yes, that is what I meant.
  Anilbaran couldn't understand one quotation in The Life Divine taken from
  the Rig Veda:
  --
  EVENING
  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.
  --
  disallowed?
  SATYENDRA: There is no review of the second volume of The Life Divine
  yet.
  --
  SATYENDRA: It is good that it is something innocent. Otherwise every
  time you took up The Life Divine some catastrophe took place: first in 1914
  and now in 1939both times war. (Laughter)
  --
  word becomes inevitable. His long poems are not so successful.
  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
  --
  Anilbaran in an article on the Gita has tried to bring into it Sri Aurobindo's
  ideas of transformation, The Life Divine, etc. Sri Aurobindo commented on
  this.
  --
  NIRODBARAN: No, no, I must read the chapter again.
  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
  --
  DR. MANILAL: What is life then?
  SRI AUROBINDO: For that you have to read The Life Divine (Laughter)
  PURANI: He wants a shortcut.
  --
  DR. MANILAL: What is your idea then?
  SRI AUROBINDO: As I said, read The Life Divine. (Laughter)
  DR. MANILAL: Is there no shortcut to it? (Laughter) When a person dies
  --
  PURANI: Professor Indra Sen was asking me about the theory of cause and
  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
  --
  must be the cause of this. I don't know if I am right.
  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
  --
  2 JANUARY 1941
  Anilbaran has been trying to introduce The Life Divine as a course of study
  in Indian universities. Some universities have refused on varying grounds.
  --
  also apart of the curriculum.
  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)
  Anilbaran has made a few drafts of letters to be sent to the universities for
  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.
  SRI AUROBINDO: Hitlerian? No, what should be done is to introduce a
  course of Indian philosophy in Indian universities and The Life Divine can
  517
  --
  and Nescience?
  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 trancethe dark counterpartwhile the Superconscient is a luminous
  --
  DR. MANILAL: What does that mean, Sir?
  SRI AUROBINDO: You have to read The Life Divine for that.
  DR. MANILAL: How could he have this fall?
  --
  for some guidance that if he wanted to get over his inertia he should make a
  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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