double movement

00.03 - Upanishadic Symbolism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
We have, in modern times, a movement towards a more conscious and courageous, knowledge of things that were taboo to puritan ages. Not to shut one's eyes to the lower, darker and hidden strands of our nature, but to bring them out into the light of day and to face them is the best way of dealing with such elements, which otherwise, if they are repressed, exert an unhealthy influence on the mind and nature. The Upanishadic view runs on the same lines, but, with the unveiling and the natural and not merely naturalisticdelineation of these under-worlds (concerning sex and food), it endows them with a perspective sub specie aeternitatis. The sexual function, for example, is easily equated to the double movement of ascent and descent that is secreted in nature, or to the combined action of Purusha and Prakriti in the cosmic Play, or again to the hidden fount of Delight that holds and moves the universe. In this view there is nothing merely secular and profane, but all is woven into the cosmic spiritual whole; and man is taught to consider and to mould all his movementsof soul and mind and bodyin the light and rhythm of that integral Reality.11
The central secret of the transfigured consciousness lies, as we have already indicated, in the mystic rite or law of Sacrifice. It is the one basic, fundamental, universal Law that upholds and explains the cosmic movement, conformity to which brings to the thrice-bound human being release and freedom. Sacrifice consists essentially of two elements or processes: (i) The offering or self giving of the lower reality to the higher, and, as a consequence, an answering movement of (ii) the descent of the higher into the lower. The lower offered to the higher means the lower sublimated and integrated into the higher; and the descent of the higher into the lower means the incarnation of the former and the fulfilment of the latter. The Gita elaborates the same idea when it says that by Sacrifice men increase the gods and the gods increase men and by so increasing each other they attain the supreme Good. Nothing is, nothing is done, for its own sake, for an egocentric satisfaction; all, even movements relating to food and to sex should be dedicated to the Cosmic BeingVisva Purusha and that alone received which comes from Him.

01.08 - Walter Hilton: The Scale of Perfection, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
The ultimate truth is that God is the sole doer and the best we can do is to let him do freely without let or hindrance. "He that through Grace may see Jhesu, how that He doth all and himself doth right nought but suffereth Jhesu work in him what him liketh, he is meek." And yet one does not arrive at that condition from the beginning or all at once. "The work is not of the hour nor of a day, but of many days and years." And for a long time one has to take up one's burden and work, co-operate with the Divine working. In the process there is this double movement necessary for the full achievement. "Neither Grace only without full working of a soul that in it is nor working done without grace bringeth a soul to reforming but that one joined to that other." Mysticism is not all eccentricity and irrationality: on the contrary, sanity seems to be the very character of the higher mysticism. And it is this sanity, and even a happy sense of humour accompanying it, that makes the genuine mystic teacher say: "It is no mastery to me for to say it, but for to do it there is mastery." Amen.
Ascendimus ascensiones in corde et cantamus canticum graduum." Confessions of St. Augustine XIII. 9.

0 1957-07-03, #Agenda Vol 01, #unset, #Zen
This is why Sri Aurobindo has also written somewhere else that a double movement is necessary: the effort for individual progress and realization must be combined with the effort of trying to uplift the whole so as to enable it to make a progress indispensable for the greater progress of the individual: a mass progress, if you will, that allows the individual to take a further step forward.
And now you understand why I had thought it would be useful to have a few meditations in common, to work at creating a common atmosphere a bit more organized than my big hotel of last night!

0 1962-01-12 - supramental ship, #Agenda Vol 03, #The Mother, #Integral Yoga
But even accepting all these misadventures a priori, things remain difficult because theres a double movement: both a cellular transformation and a capacity for something that could replace expansion with readjustment, a constant intercellular reorganization.3 The way they are now, of course, our bodies are rigid and heavyits unspeakable, actually; if it werent for that we would never grow old. For instance, my vital being is more full of energy, and thus full of youth and power to grow, than when I was twenty. Theres really no comparison. The power is INFINITELY greater yet the body is going to piecesits really something unspeakable. So a way has to be found to bridge this gap between the vital and the material being.
Not that the problem hasnt been partially solved: hatha yogis have solved it, partiallyprovided you do nothing else (thats the trouble). Yet having the knowledge, we should have the power to do whats necessary without making it our exclusive preoccupation. At any rate, this possibility is certainly not altogether unknown; for the first few months after I retired to my room,4 when I had cut all contact with the outside, it was working very well even extraordinarily so! Lots of disorders in my body were surmounted, and I had many fairly precise indications that if I continued like that long enough I would regain everything that had been lost, and with an even better equilibrium. I mean that the functional equilibrium was far superior. Only when I came back into contact with the world did it all come to a halt and begin to deteriorateall the more so as it was aggravated by this discipline of expansion making me constantlyCONSTANTLYabsorb mountains of difficulties to be resolved. And so.

0 1965-12-07, #Agenda Vol 06, #The Mother, #Integral Yoga
(The discussion goes on and Mother again wants to cut out the whole end of the conversation of November 27 which Satprem wanted to publish in Notes on the Way. It was about the double movement of Oneness and Multiplicity.)
Dont lose heart.

02.06 - The Integral Yoga and Other Yogas, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
India culminated in Mayavada. Our Yoga is a double movement of ascent and descent; one rises to higher and higher levels of consciousness, but at the same time one brings down their power not only into mind and life, but in the end even into the body.
And the highest of these levels, the one at which it aims is the supermind. Only when that can be brought down is a divine transformation possible in the earth-consciousness.

04.02 - Human Progress, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
This super consciousness is based upon a double movement of sublimation and integration which are precisely the two things basically aimed at by present-day psychology to meet the demands of new facts of consciousness. The rationalisation, specialisation or foreshortening of consciousness, mentioned above, is really an attempt at sublimation of the consciousness, its purification and ascension from baseranimal and vegetalconfines: only, ascension does not mean alienation, it must mean a gathering up of the lower elements also into their higher modes. Integration thus involves a descent, but it has to be pointed out, not merely or exclusively that, as Jung and his school seem to say. Certainly one has to see and recognise the aboriginal, the infra-rational elements imbedded in our nature and consciousness, the roots and foundations that lie buried under the super-structure that Evolution has erected. But that recognition must be accompanied by an upward look and sense: indeed it is healthy and fruitful only on condition that it occurs in a consciousness open to an infiltration of light coming from summits not only of the mind but above the mind. If we go back, it must be with a light that is ahead of us; that is the sense of evolution.
A slumber did my spirit seal, Miscellaneous Poems

04.03 - The Eternal East and West, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
As I have said, the history of mankind, as a matter of fact, the whole history of creation gives a graphic picture of the interaction of this double movement. There are ages and countries in which one or the other of the two takes precedence and special or exclusive emphasis. But the inner story is always a converging movement.
Parallel lines meet at infinity, each overpasses its own limit and touches and coalesces with the other.

1.02.4.1 - The Worlds - Surya, #Isha Upanishad, #unset, #Zen
of the light of Surya. This double movement is necessitated by
the constitution of our minds which cannot, like the original

1.02.9 - Conclusion and Summary, #Isha Upanishad, #unset, #Zen
8. The reason for this double movement of the Thinker is that
we are intended to realise immortality in the Birth. The self is

1.06 - Being Human and the Copernican Principle, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
of what one might call the double movement in evolu
tion. The manifestation is the result of a plunge by the Di
--
tion a double movement is needed: the inner urge on the
existing level, obeying the evolutionary aim of re-conquest,

1.12 - The Office and Limitations of the Reason, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
The individual and social progress of man has been thus a double movement of self-illumination and self-harmonising with the intelligence and the intelligent will as the intermediaries between his soul and its works. He has had to bring out numberless possibilities of self-understanding, self-mastery, self-formation out of his first crude life of instincts and impulses; he has been constantly impelled to convert that lower animal or half-animal existence with its imperfect self-conscience into the stuff of intelligent being, instincts into ideas, impulses into ordered movements of an intelligent will. But as he has to proceed out of ignorance into knowledge by a slow labour of self-recognition and mastery of his surroundings and his material and as his intelligence is incapable of seizing comprehensively the whole of himself in knowledge, unable to work out comprehensively the mass of his possibilities in action, he has had to proceed piecemeal, by partial experiments, by creation of different types, by a constant swinging backward and forward between the various possibilities before him and the different elements he has to harmonise.
It is not only that he has to contrive continually some new harmony between the various elements of his being, physical, vitalistic, practical and dynamic, aesthetic, emotional and hedonistic, ethical, intellectual, but each of them again has to arrive at some order of its own disparate materials. In his ethics he is divided by different moral tendencies, justice and charity, self-help and altruism, self-increase and self-abnegation, the tendencies of strength and the tendencies of love, the moral rule of activism and the moral rule of quietism. His emotions are necessary to his development and their indulgence essential to the outflowering of his rich humanity; yet is he constantly called upon to coerce and deny them, nor is there any sure rule to guide him in the perplexity of this twofold need. His hedonistic impulse is called many ways by different fields, objects, ideals of self-satisfaction. His aesthetic enjoyment, his aesthetic creation forms for itself under the stress of the intelligence different laws and forms; each seeks to impose itself as the best and the standard, yet each, if its claim were allowed, would by its unjust victory impoverish and imprison his faculty and his felicity in its exercise. His politics and society are a series of adventures and experiments among various possibilities of autocracy, monarchism, military aristocracy, mercantile oligarchy, open or veiled plutocracy, pseudo-democracy of various kinds, bourgeois or proletarian, individualistic or collectivist or bureaucratic, socialism awaiting him, anarchism looming beyond it; and all these correspond to some truth of his social being, some need of his complex social nature, some instinct or force in it which demands that form for its effectuation. Mankind works out these difficulties under the stress of the spirit within it by throwing out a constant variation of types, types of character and temperament, types of practical activity, aesthetic creation, polity, society, ethical order, intellectual system, which vary from the pure to the mixed, from the simple harmony to the complex; each and all of these are so many experiments of individual and collective self-formation in the light of a progressive and increasing knowledge. That knowledge is governed by a number of conflicting ideas and ideals around which these experiments group themselves: each of them is gradually pushed as far as possible in its purity and again mixed and combined as much as possible with others so that there may be a more complex form and an enriched action. Each type has to be broken in turn to yield place to new types and each combination has to give way to the possibility of a new combination. Through it all there is growing an accumulating stock of self-experience and self-actualisation of which the ordinary man accepts some current formulation conventionally as if it were an absolute law and truth,often enough he even thinks it to be that,but which the more developed human being seeks always either to break or to enlarge and make more profound or subtle in order to increase or make room for an increase of human capacity, perfectibility, happiness.

1.12 - The Superconscient, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
A second, even more important observation commands our attention. To return to the rocket analogy: the rocket can break through the earth's atmosphere at any point, taking off either from New York or from the equator, and still reach the sun. There is no need to climb Mt. Everest to set up the launching pad! Similarly, the yogi can realize cosmic consciousness in any point, or at any level, of his being in his mind, in his heart, and even in his body because the cosmic Spirit is everywhere, in every point of the universe. The experience can begin anywhere, at any level, by concentrating on a rock or a sparrow, an idea, a prayer, a feeling, or what people scornfully call an idol. Cosmic consciousness is not the highest point of human consciousness; we do not go above the individual to reach it, but outside. It is hardly necessary to ascend in consciousness, or to become Plotinus, in order to attain the universal Spirit. On the contrary, the less mental one is, the easier it is to experience it; a shepherd beneath the stars or a fisherman of Galilee has a better chance at it than all the philosophers of the world put together. What, then, is the use of all this development of consciousness if folk-like mysticism works better? We must admit that either we are all on the wrong track, or else those mystical escapades do not represent the whole meaning of evolution. On the other hand, if we accept that the proper evolutionary course is that of the peak figures of earthly consciousness Leonardo da Vinci, Beethoven, Alexander the Great, Dante we are still forced to acknowledge that none of these great men has been able to transform life. Thus, the summits of the mind or the heart do not give us, any more than the cosmic summits, the key to the riddle and the power to change the world: another principle of consciousness is required. But it must be another principle without any break in continuity with the others, because if the line is broken or if the individual is lost, we fall back into cosmic or mystical dispersion, thereby losing our link with the earth. To be conscious of Oneness and of the Transcendent is certainly an indispensable basis for any realization (without which we might as well try to build a house without foundations), but it must be done in ways that respect evolutionary continuity; it must be an evolution, not a revolution. In other words, we must get out without getting out. Instead of a rocket that ends up crashing on the sun, we need a rocket that harpoons the Sun of the supreme consciousness and is able to bring it down to all points of our earthly consciousness: The ultimate knowledge is that which perceives and accepts God in the universe as well as beyond the universe and the integral Yoga is that which, having found the Transcendent, can return upon the universe and possess it, retaining the power freely to descend as well as ascend the great stair of existence.171 This double movement of ascent and descent of the individual consciousness is the basic principle of the supramental discovery. But in the process Sri Aurobindo was to touch an unknown spring which would change everything.

1953-06-17, #Questions And Answers 1953, #The Mother, #Integral Yoga
Whatever the part of the being, whether it be the intellect or any other part, whether it is in the mind or the vital or anywhere else, the true movement is a double movement: first, it must not intercept the divine Truth in its manifestation, and secondly, it must help in its manifestation. A negative side, consisting in not being a screen, not intercepting anything, not blocking the passage of the divine force seeking to express itself; on the other side, to be sufficiently clear and pure to be able to help this manifestation.
One can apply this everywhere, it is very convenient.

1956-04-11 - Self-creator - Manifestation of Time and Space - Brahman-Maya and Ishwara-Shakti - Personal and Impersonal, #Questions And Answers 1956, #The Mother, #Integral Yoga
Here, it is much more difficult: it is the same thing which exists in itself, unmanifest, and then, suddenly, it does this (gesture of projection). And it is exactly the same thing, but it is a movement which puts forth what was within. And thats what makes the world. It is the same thing in a double movement: as when you sleep and when you wake up, or when you remain still and when you begin to move, or when you are silent and then begin to make a noise, it is like that. One movement is within, containing everything in itself, without any expression of what is there; and the other movement is just this (same gesture of projection), and all that is within oneself comes out.
And then, for this to become perceptible, it must be continuous. When it is within, it can be simultaneous, for it is unmanifest, so all is in an eternity outside Time and Spaceimmobile, inexistent. In the opposite direction, everything becomes and so there is a continuity of perceptions which follow one after another and spread out in Space and Time.

1957-07-03 - Collective yoga, vision of a huge hotel, #Questions And Answers 1957-1958, #The Mother, #Integral Yoga
And that is why Sri Aurobindo also says, somewhere else, that a double movement is necessary, and that the effort for individual progress and realisation should be combined with an effort to try to uplift the whole mass and enable it to make the progress thats indispensable for the greater progress of the individual: a mass-progress, it could be called, which would allow the individual to take one more step forward.
And now, I shall tell you that this is why I thought it would be useful to have some group meditations, in order to work on the creation of a common atmosphere thats a little more organised than my big hotel of last night!

1957-10-30 - Double movement of evolution - Disappearance of a species, #Questions And Answers 1957-1958, #The Mother, #Integral Yoga
object:1957-10-30 - double movement of evolution - Disappearance of a species
class:chapter
--
Sri Aurobindo told us last week that this Nature was following an ascending progression in order to manifest more and more the divine consciousness contained in all forms. So, with each new form that it produces, Nature makes a form capable of expressing more completely the spirit which this form contains. But if it were like this, a form comes, develops, reaches its highest point and is followed by another form; the others do not disappear, but the individual does not progress. The individual dog or monkey, for instance, belongs to a species which has its own peculiar characteristics; when the monkey or the man arrives at the height of its possibilities, that is, when a human individual becomes the best type of humanity, it will be finished; the individual will not be able to progress any farther. He belongs to the human species, he will continue to belong to it. So, from the point of view of terrestrial history there is a progress, for each species represents a progress compared with the preceding species; but from the point of view of the individual, there is no progress: he is born, he follows his development, dies and disappears. Therefore, to ensure the progress of the individual, it was necessary to find another means; this one was not adequate. But within the individual, contained in each form, there is an organisation of consciousness which is closer to and more directly under the influence of the inner divine Presence, and the form which is under this influencethis kind of inner concentration of energyhas a life independent of the physical formthis is what we generally call the soul or the psychic being and since it is organised around the divine centre it partakes of the divine nature which is immortal, eternal. The outer body falls away, and this remains throughout every experience that it has in each life, and there is a progress from life to life, and it is the progress of the same individual. And this movement complements the other, in the sense that instead of a species which progresses relative to other species, it is an individual who passes through all the stages of progress of these species and can continue to progress even when the species have reached the limit of their possibilities and stay there or disappearit depends on the case but they cannot go any farther, whereas the individual, having a life independent of the purely material form, can pass from one form to another and continue his progress indefinitely. That makes a double movement which completes itself. And that is why each individual has the possibility of reaching the utmost realisation, independent of the form to which he momentarily belongs.
There are people there used to be and there still are, I believewho say they remember their past lives and recount what happened when they were dogs or elephants or monkeys, and tell you stories in great detail about what happened to them. I am not going to argue with them, but anyway this illustrates the fact that before being a man, one could have been a monkeyperhaps one doesnt have the power to remember it, thats another matter but certainly, this inner divine spark has passed through successive forms in order to become more and more conscious of itself. And if it is proved that one can remember the form one had before becoming a psychic being as it is found in the human form, well, one might very well recollect climbing trees and eating coconuts and even playing all sorts of tricks on the traveller passing beneath!
In any case, the fact is there. Perhaps later we shall see that a certain state of inner organisation is necessary for this psychic being to be able to have memories in the way the mental being has themwe shall speak about it later, when we come to it in the book but in any case the fact is established: it is this double movement of evolution intersecting and complementing itself which gives the utmost possibilities of realisation to the divine light within each being. This is what Sri Aurobindo has explained. (Turning to the child) This means that in your outer body you belong to the animal species in the course of becoming a supramental speciesyou are not that yet! but within you theres a psychic being which has already lived in many, many, countless species before and carries an experience of thousands of years within you, and which will continue while your human body remains human and finally decomposes.
We shall see later whether this psychic being has the possibility of transforming its body and itself creating an intermediate species between the animal man and supermanwe shall study this later but still, for the moment, it is an immortal soul which becomes more and more conscious of itself in the body of man. There. Now have you understood?

2.08 - On Non-Violence, #Evening Talks With Sri Aurobindo, #unset, #Zen
I am afraid, the difficulty with him is that his vital being drags him into all sorts of activities and he begins to say: "You must do this, you must not do that." Then his mind comes in and says: "You may do what you like. I am nothing, you are free to do what you like." This kind of double movement renders the activity ineffective. If he had only worked with his vital drive, he could have achieved many things.
Disciple: If he restricts his work to his Ashram, even then "support of friends" would be necessary, as he says. It was with great difficulty, I learn, that his Wardha Ashram was able to make two ends meet. And the inmates could hardly get time for anything else.

2.09 - The Release from the Ego, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
THE formation of a mental and vital ego tied to the body-sense was the first great labour of the cosmic Life in its progressive evolution; for this was the means it found for creating out of matter a conscious individual. The dissolution of this limiting ego is the one condition, the necessary means for this very cosmic Life to arrive at its divine fruition: for only so can the conscious individual find either his transcendent self or his true Person. This double movement is usually represented as a fall and a redemption or a creation and a destruction, -- the kindling of a light and its extinction or the formation first of a smaller temporary and unreal self and a release from it into our true self's eternal largeness. For human thought falls apart towards two opposite extremes: one, mundane and pragmatic, regards the fulfilment and satisfaction of the mental, vital and physical ego-sense individual or collective as the object of life and looks no farther, while the other spiritual, philosophic or religious which regards the conquest of the ego in the interests of the soul, spirit or whatever be the ultimate entity, as the one thing supremely worth doing. Even in the camp of the ego there are two divergent attitudes which divide the mundane or materialist theory of the universe. One tendency of this thought regards the mental ego as a creation of our mentality which will be dissolved with the dissolution of mind by the death of the body; the one abiding truth is eternal Nature working in the race-this or another-and her purpose should be followed, not ours. The fulfilment of the race, the collective ego, and not that of the individual should be the rule of life. Another trend of thought, more vitalistic in its tendencies, fixes on the conscious ego as the supreme achievement of Nature, no matter how transitory, ennobles it into a human representative of the Will-to-be and holds up its greatness and satisfaction as the highest aim of our existence. In the more numerous systems that take their stand on some kind of religious thought or spiritual discipline there is a corresponding divergence. The Buddhist denies the existence of a real self or ego, admits no universal or transcendent Being. The Advaitin declares the apparently individual soul to be none other than the supreme Self and Brahman, its individuality an illusion; the putting off of individual existence is the only true release. Other systems assert, in flat contradiction of this view, the eternal persistence of the human soul; a basis of multiple consciousness in the One or else a dependent but still separate entity, it is constant, real, imperishable.
Amidst these various and conflicting opinions the seeker of the Truth has to decide for himself which shall be for him the Knowledge. But if our aim is a spiritual release or a spiritual fulfilment, then the exceeding of this little mould of ego is imperative. In the human egoism and its satisfaction there can be no divine culmination and deliverance. A certain purification from egoism is the condition even of ethical progress and elevation, for social good and perfection; much more is it indispensable for inner peace, purity and joy. But a much more radical deliverance, not only from egoism but from ego-idea and ego-sense, is needed if our aim is to raise human into divine nature. Experience shows that, in proportion as we deliver ourselves from the limiting mental and vital ego, we comm and a wider life, a larger existence, a higher consciousness, a happier soul-state, even a greater knowledge, power and scope. Even the aim which the most mundane philosophy pursues, the fulfilment, perfection, satisfaction of the individual is best assured not by satisfying the same ego but by finding freedom in a higher and larger self. There is no happiness in smallness of the being, says the Scripture, it is with the large being that happiness comes. The ego is by its nature a smallness of being; it brings contraction of the consciousness and with the contraction limitation of knowledge, disabling ignorances-confinement and a diminution of power and by that diminution incapacity and weakness, -- scission of oneness and by that scission disharmony and failure of sympathy and love and understanding, -- inhibition or fragmentation of delight of being and by that fragmentation pain and sorrow. To recover what is lost we must break out of the worlds of ego. The ego must either disappear in impersonality or fuse into a larger I: it must fuse in the wider cosmic 'I' which comprehends all these smaller selves or the transcendent of which even the cosmic self is a diminished image.

2.10 - Knowledge by Identity and Separative Knowledge, #The Life Divine, #Sri Aurobindo, #Integral Yoga
The first way of knowing in its purest form is illustrated in the surface mind only by our direct awareness of our own essential existence: it is a knowledge empty of any other content than the pure fact of self and being; of nothing else in the world has our surface mind the same kind of awareness. But in the knowledge of the structure and movements of our subjective consciousness some element of awareness by identity does enter; for we can project ourselves with a certain identification into these movements. It has already been noted how this can happen in the case of an uprush of wrath which swallows us up so that for the moment our whole consciousness seems to be a wave of anger: other passions, love, grief, joy have the same power to seize and occupy us; thought also absorbs and occupies, we lose sight of the thinker and become the thought and the thinking. But very ordinarily there is a double movement; a part of ourselves becomes the thought or the passion, another part of us either accompanies it with a certain adherence or follows it closely and knows it by an intimate direct contact which falls short of identification or entire self-oblivion in the movement.
This identification is possible, and also this simultaneous separation and partial identification, because these things are becomings of our being, determinations of our mind stuff and mind energy, of our life stuff and life energy; but, since they are only a small part of us, we are not bound to be identified

2.13 - On Psychology, #Evening Talks With Sri Aurobindo, #unset, #Zen
Sri Aurobindo: It is very difficult to say; but, I suppose, it depends upon how for the psychic being withdraws from the movement. If the psychic being can reject it completely and cut itself away from this vital personality that has brought about this fall, in that case the vital personality would be left to its own fate. It may either disintegrate or go into animal births and sink lower or be incorporated in the Asuric plane. But it would not be any longer a part of him. Then the psychic being would have to build another vital and another physical being for itself and it may take several lives. If he were not possessed as he is, and if he could live like a normal man in this life, what he has done before might serve as a basis for his future evolution. But now he has to regain what he has lost. But supposing that the psychic being is not able to throw away this personality in him, then he may go on repeating the double movement and one can't say to what it may lead.
It is better for his spiritual evolution that this crash has come to him; for, if he had remained sane and allowed this force to work through him and himself taken enjoyment of it like Y, or become a big Swami and had disciples etc., then there would have been very little chance to recover from it.

3.01 - THE BIRTH OF THOUGHT, #The Phenomenon of Man, #Pierre Teilhard de Chardin, #Christianity
only subsist by means of a double movement which is in reality
one and the same. It centres itself further on itself by pene-

3.1.01 - Distinctive Features of the Integral Yoga, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
The Vedic Rishis never attained to the supermind for the earth or perhaps did not even make the attempt. They tried to rise individually to the supramental plane, but they did not bring it down and make it a permanent part of the earth-consciousness. Even there are verses of the Upanishad in which it is hinted that it is impossible to pass through the gates of the Sun (the symbol of the supermind) and yet retain an earthly body. It was because of this failure that the spiritual effort of India culminated in Mayavada. Our Yoga is a double movement of ascent and descent; one rises to higher and higher levels of consciousness, but at the same time one brings down their power not only into mind and life, but in the end even into the body. And the highest of these levels, the one at which it aims is the supermind. Only when that can be brought down is a divine transformation possible in the earth-consciousness.
***

3.2.05 - The Yoga of the Bhagavad Gita, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
Our Yoga is not identical with the Yoga of the Gita although it contains all that is essential in the Gitas Yoga. In our Yoga we begin with the idea, the will, the aspiration of the complete surrender; but at the same time we have to reject the lower nature, deliver our consciousness from it, deliver the self involved in the lower nature by the self rising to freedom in the higher nature. If we do not do this double movement, we are in danger of making a tamasic and therefore unreal surrender, making no effort, no tapas and therefore no progress; or else we may make a rajasic surrender not to the Divine but to some self-made false idea or image of the Divine which masks our rajasic ego or something still worse.
***

34.09 - Hymn to the Pillar, #Collected Works of Nolini Kanta Gupta - Vol 08, #unset, #Zen
Day and Night also are its dual aspects, Light and Darkness - evolution and involution, expression and withdrawal, Being and Non-Being, Knowledge and Ignorance. The image of twin sisters (rivers) refers also to this double movement of consciousness, everywhere in Nature: ascent and descent, inward and outward, the two wings of the Cosmic Bird flying through eternity and infinity. To mark the progress of Time or in Time, cycles of duration (months, half months, seasons etc.) are also noted here as limbs of this Supreme total Reality. To this double movement there is to be added a third movement: if the double movement means thesis and antithesis, there is a movement of synthesis also. To the movement sideways there is to be a movement beyond. We know of this threefold movement in the mystery of the Kundalini Force: the two currents idaand pingalaon either side of the spinal cord and in between the mounts the susumnaheading towards the beyond, to the Crown of the head. The Beyond is of course the Transcendent, the supreme status of Brahman, the All Container.
The conclusion of this Hymn gives succinctly another image of this triplicity of Energy at work in the universal loom of Nature - the warp, the woof and the resultant weft stretching endlessly - to the Beyond.]

3.6.01 - Heraclitus, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
However that may be, the theory of the creation of the world by some kind of evolutionary change out of the original substance or energy, by pariṇāma, is common to the early Greek and the Indian systems, however they may differ about the nature of the original phusis. The distinction of Heraclitus among the early Greek sages is his conception of the upward and downward road, one and the same in the descent and the return. It corresponds to the Indian idea of nivṛtti and pravṛtti, the double movement of the Soul and Nature,-pravṛtti, the moving out and forward, nivṛtti, the moving back and in. The Indian thinkers were preoccupied with this double principle so far as it touches the action of the individual soul entering into the procession of Nature and drawing back from it; but still they saw a similar, a periodic movement forward and back of Nature itself which leads to an ever-repeated cycle of creation and dissolution; they held the idea of a periodic pralaya. Heraclitus' theory would seem to demand a similar conclusion. Otherwise we must suppose that the downward tendency, once in action, has always the upper hand over the upward or that cosmos is eternally proceeding out of the original substance and eternally returning to it, but never actually returns. The Many are then eternal not only in power of manifestation, but in actual fact of manifestation.
It is possible that Heraclitus may so have thought, but it is not the logical conclusion of his theory; it contradicts the evident suggestion of his metaphor about the road which implies a starting-point and a point of return; and we have too the distinct statement of the Stoics that he believed in the theory of conflagration,-an assertion which they are hardly likely to have made if this were not generally accepted as his teaching. The modern arguments against enumerated by Mr. Ranade are founded upon misconceptions. Heraclitus' affirmation is not simply that the One is always Many, the Many always One, but in his own words, "out of all the One and out of One all." Plato's phrasing of the thought, "the reality is both many and one and in its division it is always being brought together," states the same idea in different language. It means a constant current and back-current of change, the upward and downward road, and we may suppose that as the One by downward change becomes completely the All in the descending process, yet remains eternally the one ever-living Fire, so the All by upward change may resort completely to the One and yet essentially exist, since it can again return into various being by the repetition of the downward movement. All difficulty disappears if we remember that what is implied is a process of evolution and involution,-so too the Indian word for creation, sṛṣṭi, means a release or bringing forth of what is held in, latent,-and that the conflagration destroys existing forms, but not the principle of multiplicity. There will be then no inconsistency at all in Heraclitus' theory of a periodic conflagration; it is rather, that being the highest expression of change, the complete logic of his system.

4.07 - Purification-Intelligence and Will, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
The Yoga of self-perfection is to make this double movement as absolute as possible. All immiscence of desire in the Buddhi is an impurity. The intelligence coloured by desire is an impure intelligence and it distorts Truth; the will coloured by desire is an impure will and it puts a stamp of distortion, pain and imperfection upon the soul's activity. All immiscence of the emotions of the soul of desire is an impurity and similarly distorts both the knowledge and the action. All subjection of the Buddhi to the sensations and impulses is an impurity. The thought and will have to stand back detached from desire, troubling emotion, distracting or mastering impulse and to act in their own right until they can discover a greater guide, a Will, Tapas or divine shakti which will take the place of desire and mental will and impulse, an Ananda or pure delight of the spirit and an illumined spiritual knowledge which will express themselves in the action of that shakti. This complete detachment, impossible without an entire self-government, equality, calm, sama, samata, santi, is the surest step towards the purification of the Buddhi. A calm, equal and detached mind can alone reflect the peace or base the action of the liberated spirit.
The Buddhi itself is burdened with a mixed and impure action. When we reduce it to its own proper forms, we find that it has three stages or elevations of its functioning. First, its lowest basis is a habitual, customary action which is a link between the higher reason and the sense-mind, a kind of current understanding. This understanding is in itself dependent on the witness of the senses and the rule of action which the reason deduces from the sense-mind's perception of and attitude to life. It is not capable of itself forming pure thought and will, but it takes the workings of the higher reason and turns them into coin of opinion and customary standard of thought or canon of action. When we perform a sort of practical analysis of the thinking mind, cut away this element and hold back the higher reason free, observing and silent, we find that this current understanding begins to run about in a futile circle, repeating all its formed opinions and responses to the impressions of things, but incapable of any strong adaptation and initiation. As it feels more and more the refusal of sanction from the higher reason, it begins to fail, to lose confidence in itself and its forms and habits, to distrust the intellectual action and to fall into weakness and silence. The stilling of this current, running, circling, repeating thought-mind is the principal part of that silencing of the thought which is one of the most effective disciplines of Yoga.

4.4.1.02 - A Double Movement in the Sadhana, #Letters On Yoga III, #Sri Aurobindo, #Integral Yoga
object:4.4.1.02 - A double movement in the Sadhana
author class:Sri Aurobindo
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There is a double movement in the sadhana - the Divine Consciousness, Power, Light, Peace descending into all the body, the
416

Liber 46 - The Key of the Mysteries, #unset, #Arthur C Clarke, #Fiction
essence of the astral light is a double movement of attraction and
repulsion; just as human bodies attract and repel one another, they can

r1912 01 13, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The spiritual communications to the ear, this morning, revealed themselves as the communications of two kinds of spirits,those who are merely of the buddha plane, manasic, and given over to error, and those who stand on the borders of the sukshma and the mahat, receiving knowledge from the vijnanam, expressing it in the sukshma. Some of the latter are farther, some nearer to the borderline, some stand upon it,and according to the proximity is the soundness of the expression of the knowledge to the mind and the fullness and force of its substance. Besides these manasic beings, there are the voices of the Suryaloka and Janaloka who have already manifested. The mere buddha voices are now very rare and weak. The siddhi has risen to the borders of the mahat and reached over into it, and none have power who are below its line of attainment. The thoughts, perceptions etc may also be classified as on the same levels; there is sometimes even a double movement of knowledge in the mahat echoed in the sukshma.The forward movement of the ananda is now being left to itself and another siddhi taken up, the relations of the Jiva (dasyam) with the Master of the Yoga and those whom he has chosen. All restraint by the mind or any other organ used by the Jiva is to be entirely abandoned. The Vani that announces appears as that of an Angel of God, controlling, but aware of the derivative nature of the control & allowing the vak to flow through her. The derivative control of the world by Angels, Powers, Gods, Mahatmas announced by this Vani preceded by a blowing of trumpets in the Anandaloka.
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r1914 03 28, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
There is now a double movement; the first, to replace the undefended intuitional ideality by an intuitional ideality defended by viveka; for it is found that when viveka is combined with the intuition (Daksha with Sarama), then there is less chance of the intellect misinterpreting or interfering with the truth. The second movement is to develop behind the higher or intuitional ideality an assistant revelatory (highest) ideality on a larger scale than any that has yet been manifested. Both, however, are on the lower rather than on the higher levels of their respective planes.
The difficulty now felt by the intellect with regard to the tapas, is why there should be insistence by the tapas on a movement not willed by God. So long as there is ignorance, the tapas may be exercised in the confidence that it is a means of Gods workings even when the event is to be the opposite of the result attempted; but in the present stage this rule no longer satisfies as a rule of action. It is evident that there is a movement towards the renunciation of preferential Tapas not in accordance with knowledge. It is not likely however that this movement will be seriously effective for some time to come. Still, from henceforth, intellectual tapas in action must be renounced, like intellectual tapas in knowledge.

r1919 07 19, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
In the afternoon T. All actual T of an ideal intuitional kind, well-established, normal, satisfying in its limits, but subject to narrow limitations. Then a double movement first to extend to all possible trikaldrishtic and tapasic suggestion, at the same time to lift up to a higher gnosis. This was interrupted by a taking up of the suggestions of the pranic and mental world sometimes without, sometimes with a reference to their origin in the logistic gnosis. This brought finally into the solid intuitional ideality all these possibilities given their proper place, so far as that could be done in this kind of perception,but the proper eye for them is the inspirational seeing,got the right actuality of the may bes, might-be, may have been, mighthave-beens, may-yet-bes, and even the relative certitudes of their will-bes, often but not always realised, with a certain initial decisive certitude of selection. The higher thought now coming for the T will be inspirational gnosis. It is already beginning in the intuitional form or taking up the intuition. These movements had been made before on a lower scale and were often taken for the full and final siddhi: but this is of a greater, fuller, final kind in the real ideality standing on an idealised substance of the whole conscious being.
Subsequently the inspired thought began to take the place of the intuitional gnosis and take up into it the T. Much more might have been done on the intuitional basis, but this would have been a lesser siddhi and was not the intention of the will of the Ishwara, which is already giving presages of the ascent beyond logistic to the second stair of gnosis, when once the supreme logistis shall have been formulated in its relative entirety.

The Riddle of this World, #unknown, #Unknown, #unset
culminated in Mayavada. Our Yoga is a double movement of ascent and
descent; one rises to higher and higher levels of consciousness, but at

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