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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--- 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, 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 / 441 - 3 / 3] (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)



50

   11 Integral Yoga
   1 Philosophy


   44 Sri Aurobindo
   11 Satprem
   6 The Mother


   56 The Life Divine
   11 Sri Aurobindo or the Adventure of Consciousness
   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, #Sri Aurobindo, #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, #Sri Aurobindo, #Integral Yoga
  Our being in God's image be remade
  And earthly life become The Life Divine."
  Then Death the last time answered Savitri:

1.00_-_INTRODUCTION, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  devils, men, the earth, not just heaven and whose entire experience leads to a divine rehabilitation of matter. For the last half century,
  psychology has done nothing but reinstate the demons in man; it is possible, as Andr Malraux believed, that the task of the next half century will be "to reinstate the gods in man," or, rather, as Sri Aurobindo put it, to reinstate the Spirit in man and in matter, and to create "The Life Divine on earth": The heavens beyond are great and 1
  

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

1.06_-_Quieting_the_Vital, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  
  The Life Divine, 18:48
  
  --
  On Yoga II, Tome 2, 489
  The Life Divine, 19:989
  Letters on Yoga, 23:654

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

1.08_-_Independence_from_the_Physical, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  
  The Life Divine, 18:63
  

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

1.09_-_Sleep_and_Death, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  
  The Life Divine, 18:193
  

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, #Sri Aurobindo, #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

1.11_-_Oneness, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  Essays on the Gita, 59,516
  The Life Divine, 19:805
  Savitri, 28:66
  --
  See Sri Aurobindo, Eight Upanishads, X.XI.
  The Life Divine, 677
  The Problem of Rebirth, 16:272
  --
  
  The Life Divine, 19:1023
  Savitri, 28:24

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

1.12_-_The_Superconscient, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  
  167 - The Life Divine, 19:761
  168 - Savitri 28:80
  --
  
  With intuition comes a very special joy, different, it seems, from the illumined joy. No longer is there the sense of a flow coming from outside, but a kind of recognition, as if there were always two of us, a brother of light living in the light and a brother of shadow, ourself, living below, groping awkwardly in the darkness, repeating all the gestures and movements of the brother of light, imitating his knowledge and his great adventure, but in a shabby, stunted, clumsy way. Then, suddenly, there is a coincidence, and we become one. We are one in a point of light. For once, there ceases to be any difference, and this is joy. When we are one in all points, then that will be The Life Divine.
  
  --
  194 - Savitri, 28:315
  195 - The Life Divine, 1127
  196 - Letters on Yoga, 22:264

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

1.13_-_Under_the_Auspices_of_the_Gods, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  
  The Life Divine, 19:722
  
  --
  
  The Life Divine, 19:954
  
  --
  The Synthesis of Yoga, 20:82
  The Life Divine, 19:1159
  

1.14_-_The_Secret, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  Thoughts and Aphorisms, 17:15
  The Life Divine, 18:12
  The Life Divine, 18:12
  The Synthesis of Yoga, 20:123

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

1.15_-_The_Supramental_Consciousness, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  264
  The Life Divine, 19:983
  265
  --
  Savitri, 29:600
  The Life Divine, 19:642,766
  Savitri, 29:709

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

1.16_-_Man,_A_Transitional_Being, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  But he wrote in an unusual manner not one book after another, but four and even six books concurrently, on the most varied subjects,
  such as The Life Divine, his fundamental "philosophical" work and spiritual vision of evolution; The Synthesis of Yoga, in which he describes the various stages and experiences of the integral yoga, and surveys all the past and present yogic disciplines; the Essays on the Gita, which expounds his philosophy of action; The Secret of the Veda, with a study of the origins of language; and The Ideal of Human Unity and The Human Cycle, which approach evolution from its sociological and psychological standpoints and examine the future possibilities of human societies. He had found
  301
  --
  
  The Life Divine, 18:103
  Savitri, 28:4
  --
  
  The Life Divine, 18:162
  
  --
  
  The Life Divine, 18:378
  The Hour of God, 17:15
  The Life Divine, 18:129
  The Life Divine, 18:87
  The Synthesis of Yoga, 20:151
  --
  Savitri, 28:90
  The Life Divine, 18:243
  The Problem of Rebirth, 16:241
  --
  The Hour of God, 17:7
  The Life Divine, 18:3-4
  

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

1.17_-_The_Transformation, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  
  The Life Divine, 109
  The Human Cycle, 292
  --
  Correspondence, Vol. 1, 56
  The Life Divine, 19:842
  
  --
  
  The Life Divine, 19:843
  On Himself, 26:469
  --
  
  The Life Divine, 19:932
  
  --
  Sri Aurobindo: On the Veda (1956)
  Sri Aurobindo: The Life Divine (1960)
  Sri Aurobindo: The Ideal of the Karmayogin (1950)
  --
  
  2 - Philosophy-Sociology The Life Divine, 'Arya' Aug. 1914-Jan. 1919 1st ed. 1939
  Ideals and Progress, 'Arya' 1915-1916 1st ed. 1920

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

2.00_-_BIBLIOGRAPHY, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  
  AUROBINDO, SRI. The Life Divine, 3 vols. (Calcutta, 1939).
  

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.
  --
  
  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.
  --
  
  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
  --
  
  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
  --
  
  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
  --
  
  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
  --
  
  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.
  --
  
  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
  --
  
  The Life Divine
   struggle and fettered labour, takes from the point of view of the
  --
  
  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
  --
  
  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
  --
  
  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.

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