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object:higher existence
class:bigram

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


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

TOPICS
SEE ALSO


AUTH

BOOKS

IN CHAPTERS TITLE

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
0.01_-_Life_and_Yoga
0.05_-_The_Synthesis_of_the_Systems
08.16_-_Perfection_and_Progress
1.01_-_Foreward
1.02.2.1_-_Brahman_-_Oneness_of_God_and_the_World
1.18_-_Mind_and_Supermind
13.03_-_A_Programme_for_the_Second_Century_of_the_Divine_Manifestation
1957-08-07_-_The_resistances,_politics_and_money_-_Aspiration_to_realise_the_supramental_life
2.01_-_Mandala_One
2.02_-_The_Status_of_Knowledge
2.02_-_The_Synthesis_of_Devotion_and_Knowledge
2.07_-_The_Knowledge_and_the_Ignorance
2.13_-_The_Difficulties_of_the_Mental_Being
2.15_-_The_Cosmic_Consciousness
2.17_-_The_Progress_to_Knowledge_-_God,_Man_and_Nature
2.25_-_The_Triple_Transformation
3.3.1_-_Agni,_the_Divine_Will-Force
3_-_Commentaries_and_Annotated_Translations
4.4.1.07_-_Experiences_of_Ascent_and_Descent
5.04_-_Supermind_and_the_Life_Divine
r1915_08_01

PRIMARY CLASS

bigram
SIMILAR TITLES
higher existence

DEFINITIONS


TERMS STARTING WITH


TERMS ANYWHERE

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

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

For man is precisely that term and symbol of a higher Existence descended into the material world in which it is possible for the lower to transfigure itself and put on the nature of the higher and the higher to reveal itself in the forms of the lower.
   Ref: CWSA Vol. 23-24, Page: 8


" For man is precisely that term and symbol of a higher Existence descended into the material world in which it is possible for the lower to transfigure itself and put on the nature of the higher and the higher to reveal itself in the forms of the lower.” The Synthesis of Yoga

“For man is precisely that term and symbol of a higher Existence descended into the material world in which it is possible for the lower to transfigure itself and put on the nature of the higher and the higher to reveal itself in the forms of the lower.” The Synthesis of Yoga

HUMAN BEING. ::: Man is precisely that term and symbol of a higher Existence descended into the material world in which it is possible for the lower to transfigure itself and put on the nature of the higher and the higher to reveal itself in the form of the loiver.



QUOTES [4 / 4 - 5 / 5]


KEYS (10k)

   4 Sri Aurobindo

NEW FULL DB (2.4M)

   4 Sri Aurobindo

1:It is this greater consciousness and higher existence which is the peculiar and appropriate object of Yogic discipline.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
2:The Gita has laid it down from the beginning that the very first precondition of the divine birth, the higher existence is the slaying of rajasic desire and its children, and that means the exclusion of sin. Sin is the working of the lower nature for the crude satisfaction of its own ignorant, dull or violent rajasic and tamasic propensities in revolt against any high self-control and self-mastery of the nature by the spirit. ~ Sri Aurobindo, Essays On The Gita,
3:uniting life and Yoga :::
   No synthesis of Yoga can be satisfying which does not, in its aim, reunite God and Nature in a liberated and perfected human life or, in its method, not only permit but favour the harmony of our inner and outer activities and experiences in the divine consummation of both. For man is precisely that term and symbol of a higher Existence descended into the material world in which it is possible for the lower to transfigure itself and put on the nature of the higher and the higher to reveal itself in the forms of the lower. To avoid the life which is given him for the realisation of that possibility, can never be either the indispensable condition or the whole and ultimate object of his supreme endeavour or of his most powerful means of self-fulfilment. It can only be a temporary necessity under certain conditions or a specialised extreme effort imposed on the individual so as to prepare a greater general possibility for the race. The true and full object and utility of Yoga can only be accomplished when the conscious Yoga in man becomes. like the subconscious Yoga in Nature, outwardly conterminous withlife itself and we can once more, looking out both on the path and the achievement, say in a more perfect and luminous sense: All life is Yoga.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Introduction - The Conditions of the Synthesis, Life and Yoga,
4:The link between the spiritual and the lower planes of the mental being is that which is called in the old Vedantic phraseology the vijnana and which we may term the Truth-plane or the ideal mind or supermind where the One and the Many meet and our being is freely open to the revealing light of the divine Truth and the inspiration of the divine Will and Knowledge. If we can break down the veil of the intellectual, emotional, sensational mind which our ordinary existence has built between us and the Divine, we can then take up through the Truth-mind all our mental, vital and physical experience and offer it up to the spiritual -- this was the secret or mystic sense of the old Vedic "sacrifice" -- to be converted into the terms of the infinite truth of Sachchidananda, and we can receive the powers and illuminations of the infinite Existence in forms of a divine knowledge, will and delight to be imposed on our mentality, vitality, physical existence till the lower is transformed into the perfect vessel of the higher. This was the double Vedic movement of the descent and birth of the gods in the human creature and the ascent of the human powers that struggle towards the divine knowledge, power and delight and climb into the godheads, the result of which was the possession of the One, the Infinite, the beatific existence, the union with God, the Immortality. By possession of this ideal plane we break down entirely the opposition of the lower and the higher existence, the false gulf created by the Ignorance between the finite and the Infinite, God and Nature, the One and the Many, open the gates of the Divine, fulfil the individual in the complete harmony of the cosmic consciousness and realise in the cosmic being the epiphany of the transcendent Sachchidananda. ~ Sri Aurobindo, The Synthesis Of Yoga, 2.15,

*** WISDOM TROVE ***

*** NEWFULLDB 2.4M ***

1:It is this greater consciousness and higher existence which is the peculiar and appropriate object of Yogic discipline.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
2:The Gita has laid it down from the beginning that the very first precondition of the divine birth, the higher existence is the slaying of rajasic desire and its children, and that means the exclusion of sin. Sin is the working of the lower nature for the crude satisfaction of its own ignorant, dull or violent rajasic and tamasic propensities in revolt against any high self-control and self-mastery of the nature by the spirit. ~ Sri Aurobindo, Essays On The Gita,
3:The Napoleon, the whisky and the Cinzano slept on the highest shelf, as unreal in their beauty and as out of reach as the women in American television programs. In their struggle for a higher existence, these men were forever stuck on the level of their forefathers, on the lowest shelf, where the bottles of white vodka and fruit wine stood open and ready. It was a safe and familiar legacy, the limit of their patrimony, their christening, their Sunday mass and their graveyard. ~ Andrzej Stasiuk,
4:uniting life and Yoga :::
   No synthesis of Yoga can be satisfying which does not, in its aim, reunite God and Nature in a liberated and perfected human life or, in its method, not only permit but favour the harmony of our inner and outer activities and experiences in the divine consummation of both. For man is precisely that term and symbol of a higher Existence descended into the material world in which it is possible for the lower to transfigure itself and put on the nature of the higher and the higher to reveal itself in the forms of the lower. To avoid the life which is given him for the realisation of that possibility, can never be either the indispensable condition or the whole and ultimate object of his supreme endeavour or of his most powerful means of self-fulfilment. It can only be a temporary necessity under certain conditions or a specialised extreme effort imposed on the individual so as to prepare a greater general possibility for the race. The true and full object and utility of Yoga can only be accomplished when the conscious Yoga in man becomes. like the subconscious Yoga in Nature, outwardly conterminous withlife itself and we can once more, looking out both on the path and the achievement, say in a more perfect and luminous sense: All life is Yoga.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Introduction - The Conditions of the Synthesis, Life and Yoga,
5:The link between the spiritual and the lower planes of the mental being is that which is called in the old Vedantic phraseology the vijnana and which we may term the Truth-plane or the ideal mind or supermind where the One and the Many meet and our being is freely open to the revealing light of the divine Truth and the inspiration of the divine Will and Knowledge. If we can break down the veil of the intellectual, emotional, sensational mind which our ordinary existence has built between us and the Divine, we can then take up through the Truth-mind all our mental, vital and physical experience and offer it up to the spiritual -- this was the secret or mystic sense of the old Vedic "sacrifice" -- to be converted into the terms of the infinite truth of Sachchidananda, and we can receive the powers and illuminations of the infinite Existence in forms of a divine knowledge, will and delight to be imposed on our mentality, vitality, physical existence till the lower is transformed into the perfect vessel of the higher. This was the double Vedic movement of the descent and birth of the gods in the human creature and the ascent of the human powers that struggle towards the divine knowledge, power and delight and climb into the godheads, the result of which was the possession of the One, the Infinite, the beatific existence, the union with God, the Immortality. By possession of this ideal plane we break down entirely the opposition of the lower and the higher existence, the false gulf created by the Ignorance between the finite and the Infinite, God and Nature, the One and the Many, open the gates of the Divine, fulfil the individual in the complete harmony of the cosmic consciousness and realise in the cosmic being the epiphany of the transcendent Sachchidananda. ~ Sri Aurobindo, The Synthesis Of Yoga, 2.15,

IN CHAPTERS [20/20]



   6 Integral Yoga


   24 Sri Aurobindo
   2 Nolini Kanta Gupta


   10 The Synthesis Of Yoga
   4 The Life Divine
   2 Hymns to the Mystic Fire


0.01 - Life and Yoga, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  God. Therefore we see in India that a sharp incompatibility has been created between life in the world and spiritual growth and perfection, and although the tradition and ideal of a victorious harmony between the inner attraction and the outer demand remains, it is little or else very imperfectly exemplified. In fact, when a man turns his vision and energy inward and enters on the path of Yoga, he is popularly supposed to be lost inevitably to the great stream of our collective existence and the secular effort of humanity. So strongly has the idea prevailed, so much has it been emphasised by prevalent philosophies and religions that to escape from life is now commonly considered as not only the necessary condition, but the general object of Yoga. No synthesis of Yoga can be satisfying which does not, in its aim, reunite God and Nature in a liberated and perfected human life or, in its method, not only permit but favour the harmony of our inner and outer activities and experiences in the divine consummation of both. For man is precisely that term and symbol of a higher existence descended into the material world in which it is possible for the lower to transfigure itself and put on the nature of the higher and the higher to reveal itself in the forms of the lower. To avoid the life which is given him for the realisation of that possibility, can never be either the indispensable condition or the whole and ultimate object of his supreme endeavour or of his most powerful means of self-fulfilment. It can only be a temporary necessity under certain conditions or a specialised extreme effort imposed on the individual so as to prepare a greater general possibility for the race. The true and full object and utility of Yoga can only be accomplished when the conscious
  Yoga in man becomes, like the subconscious Yoga in Nature, outwardly conterminous with life itself and we can once more, looking out both on the path and the achievement, say in a more perfect and luminous sense: "All life is Yoga."

0.05 - The Synthesis of the Systems, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  But in either case it is always through something in the lower that we must rise into the higher existence, and the schools of
  Yoga each select their own point of departure or their own gate of escape. They specialise certain activities of the lower

08.16 - Perfection and Progress, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   For a very long time, perhaps from the very beginning I do not mean from the beginning of human evolution, for there have been earlier periods when, before the true man appeared, intermediate beings at first were tried who were much nearer to the animal; I mean the beginning of a sufficiently developed human form when it became ready to receive something from abovethere have been always and there are still individuals who carry in them this need of the eternal and the absolute. It is only little by little, very gradually, through cycles of enlightenment and obscurity that something like a collective consciousness in humanity awakes to the need of such a higher existence. And today this necessity seems evidently very general, cutting across all turmoils and stupidities of mankind: that shows that the time is near.
   Yes, for a very long time, men were told, "It will be, it will be," were given the promise. It was promised, thousands and thousands of years ago, that a new consciousness, a new world, something of the Divine would manifest itself upon earth; it was always in the future, somewhere in the revolution of the ages. One had not this feeling, this sensation that it is here and now.

1.01 - Foreward, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
  Elsewhere in the Riks the Vedic Word is described (X.71) as that which is supreme and the topmost height of speech, the best and the most faultless. It is something that is hidden in secrecy and from there comes out and is manifested. It has entered into the truth-seers, the Rishis, and it is found by following the track of their speech. But all cannot enter into its secret meaning. Those who do not know the inner sense are as men who seeing see not, hearing hear not, only to one here and there the Word desiring him like a beautifully robed wife to a husb and lays open her body. Others unable to drink steadily of the milk of the Word, the Vedic cow, move with it as with one that gives no milk, to him the Word is a tree without flowers or fruits. This is quite clear and precise; it results from it beyond doubt that even then while the Rig Veda was being written the Riks were regarded as having a secret sense which was not open to all. There was an occult and spiritual knowledge in the sacred hymns and by this knowledge alone, it is said, one can know the truth and rise to a higher existence. This belief was not a later tradition but held, probably, by all and evidently by some of the greatest Rishis such as Dirghatamas and Vamadeva.
  The tradition, then, was there and it was prolonged after the

1.02.2.1 - Brahman - Oneness of God and the World, #Isha Upanishad, #unset, #Zen
  This higher existence, proper to the divine Sachchidananda,
  is unified, self-existent, not confused by the figures of Birth and

1.18 - Mind and Supermind, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  2:In fact, we have striven to arrive at some conception of that supreme infinite being, conscious-force and self-delight of which our world is a creation and our mentality a perverse figure; we have tried to give ourselves an idea of what this divine Maya may be, this Truth-consciousness, this Real-Idea by which the conscious force of the transcendent and universal Existence conceives, forms and governs the universe, the order, the cosmos of its manifested delight of being. But we have not studied the connections of these four great and divine terms with the three others with which our human experience is alone familiar, - mind, life and body. We have not scrutinised this other and apparently undivine Maya which is the root of all our striving and suffering or seen how precisely it develops out of the divine reality or the divine Maya. And till we have done this, till we have woven the missing cords of connection, our world is still unexplained to us and the doubt of a possible unification between that higher existence and this lower life has still a basis. We know that our world has come forth from Sachchidananda and subsists in His being; we conceive that He dwells in it as the Enjoyer and Knower, Lord and Self; we have seen that our dual terms of sensation, mind, force, being can only be representations of His delight, His conscious force, His divine existence. But it would seem that they are actually so much the opposite of what He really and supernally is that we cannot while dwelling in the cause of these opposites, cannot while contained in the lower triple term of existence attain to the divine living. We must either exalt this lower being into that higher status or exchange body for that pure existence, life for that pure condition of conscious-force, sensation and mentality for that pure delight and knowledge which live in the truth of the spiritual reality. And must not this mean that we abandon all earthly or limited mental existence for something which is its opposite, - either for some pure state of the Spirit or else for some world of the Truth of things, if such exists, or other worlds, if such exist, of divine Bliss, divine Energy, divine Being? In that case the perfection of humanity is elsewhere than in humanity itself; the summit of its earthly evolution can only be a fine apex of dissolving mentality whence it takes the great leap either into formless being or into worlds beyond the reach of embodied Mind.
  3:But in reality all that we call undivine can only be an action of the four divine principles themselves, such action of them as was necessary to create this universe of forms. Those forms have been created not outside but in the divine existence, consciousforce and bliss, not outside but in and as a part of the working of the divine Real-Idea. There is therefore no reason to suppose that there cannot be any real play of the higher divine consciousness in a world of forms or that forms and their immediate supports, mental consciousness, energy of vital force and formal substance, must necessarily distort that which they represent. It is possible, even probable that mind, body and life are to be found in their pure forms in the divine Truth itself, are there in fact as subordinate activities of its consciousness and part of the complete instrumentation by which the supreme Force always works. Mind, life and body must then be capable of divinity; their form and working in that short period out of possibly only one cycle of the terrestrial evolution which Science reveals to us, need not represent all the potential workings of these three principles in the living body. They work as they do because they are by some means separated in consciousness from the divine Truth from which they proceed. Were this separation once abrogated by the expanding energy of the Divine in humanity, their present functioning might well be converted, would indeed naturally be converted by a supreme evolution and progression into that purer working which they have in the Truth-consciousness.

13.03 - A Programme for the Second Century of the Divine Manifestation, #Collected Works of Nolini Kanta Gupta - Vol 05, #Nolini Kanta Gupta, #Integral Yoga
   An uplift of consciousness is a natural consequence of the psychic's aspiration. The psychic has the power to call down the rain of higher existence, a wider law of being-higher means, as I have said, higher than the highest mental yet achieved by man normally and generally-stepping by the intermediary gradations towards the Supermind.
   This, on the whole, is the inherent activity of the inferior or subordinate nature in its aspiration to move upward and transform itself. This activity in us all, it must be noted, is supported, initiated and inspired by the self-action of the higher nature, the descent of the above-mental regions.

1957-08-07 - The resistances, politics and money - Aspiration to realise the supramental life, #Questions And Answers 1957-1958, #The Mother, #Integral Yoga
    "A divine life on earth need not be a thing apart and exclusive having nothing to do with the common earthly existence: it will take up human being and human life, transform what can be transformed, spiritualise whatever can be spiritualised, cast its influence on the rest and effectuate either a radical or an uplifting change, bring about a deeper communion between the universal and the individual, invade the ideal with the spiritual truth of which it is a luminous shadow and help to uplift into or towards a greater and higher existence.... It is obvious that if the Supermind is there and an order of supramental being is established as the leading principle in earth-nature, as mind is now the leading principle, but with a sureness, a complete government of the earthly existence, a capacity of transformation of all upon their level and within their natural boundaries of which the mind in its imperfection was not capable, an immense change of human life, even if it did not extend to transformation would be inevitable."
    The Supramental Manifestation, SABCL, Vol. 16, pp. 47-49

2.01 - Mandala One, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
  (15) Cleave and cast upward, O Varuna, the higher cord, cleave downward the middle, cleave to either side the lower; then shall we sinless in thy law, O son of the supreme Nature, abide in it for a higher existence.
  ***

2.02 - The Status of Knowledge, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  The Self, the Divine, the Supreme Reality, the All, the Transcendent, -- the One in all these aspects is then the object of Yogic knowledge. Ordinary objects, the external appearances of life and matter, the psychology of our thoughts and actions, the perception of the forces of the apparent world can be part of this knowledge, but only in so far as it is part of the manifestation of the One. It becomes at once evident that the knowledge for which Yoga strives must be different from what men ordinarily understand by the word. For we mean ordinarily by knowledge an intellectual appreciation of the facts of life, mind and matter arid the laws that govern them. This is a knowledge founded upon our sense-perception and upon reasoning from our sense-perceptions and it is undertaken partly for the pure satisfaction of the intellect, partly for practical efficiency and the added power which knowledge gives in managing our lives and the lives of others, in utilising for human ends the overt or secret forces of Nature and in helping or hurting, in saving and ennobling or in oppressing and destroying our fellow-men. Yoga, indeed, is commensurate with all life and can include all these subjects and objects. There is even a Yoga286 which can be used for self-indulgence as well as for self-conquest, for hurting others as well as for their salvation. But "all life" includes not only, not even mainly life as humanity now leads it. It envisages rather and regards as its one true object a higher truly conscious existence which our half-conscious humanity does not yet possess and can only arrive at by a self-exceeding spiritual ascension. It is this greater consciousness and higher existence which is the peculiar and appropriate object of Yogic discipline.
  This greater consciousness, this higher existence are not an enlightened or illumined mentality supported by a greater dynamic energy or supporting a purer moral life and character. Their superiority to the ordinary human consciousness is not in degree but in kind and essence. There is a change not merely of the surface or instrumental manner of our being but of its very foundation and dynamic principle. Yogic knowledge seeks to enter into a secret consciousness beyond mind which is only occultly here, concealed at the bases of all existence. For it is that consciousness alone that truly knows and only by its possession can we possess God and rightly know the world and its real nature and secret forces. All this world visible or sensible to us and all too in it that is not visible is merely the phenomenal expression of something beyond the mind and the senses. The knowledge which the senses and intellectual reasoning from the data of the senses can bring us, is not true knowledge; it is a science of appearances. And even appearances cannot be properly known unless we know first the Reality of which they are images. This Reality is their self and there is one self of all; when that is seized, all other things can then be known in their truth and no longer as now only in their appearance.
  It is evident that however much we may analyse the physical and sensible, we cannot by that means arrive at the Knowledge of the Self or of ourselves or of that which we call God. The telescope, the microscope, the scalpel, the retort and alembic cannot go beyond the physical, although they may arrive at subtler and subtler truths about the physical. If then we confine ourselves to what the senses and their physical aids reveal to us and refuse from the beginning to admit any other reality or any other means of knowledge, we are obliged to conclude that nothing is real except the physical and that there is no Self in us or in the universe, no God within and without, no ourselves even except this aggregate of brain, nerves and body. But this we are only obliged to conclude because we have assumed it firmly from the beginning and therefore cannot but circle round to our original assumption.

2.02 - The Synthesis of Devotion and Knowledge, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  The Gita has laid it down from the beginning that the very first precondition of the divine birth, the higher existence is the slaying of rajasic desire and its children, and that means the exclusion of sin. Sin is the working of the lower nature for the crude satisfaction of its own ignorant, dull or violent rajasic and tamasic propensities in revolt against any high self-control and self-mastery of the nature by the spirit. And in order to get rid of this crude compulsion of the being by the lower Prakriti in its inferior modes we must have recourse to the highest mode of that
  Prakriti, the sattwic, which is seeking always for a harmonious light of knowledge and for a right rule of action. The Purusha, the soul within us which assents in Nature to the varying impulse of the gunas, has to give its sanction to that sattwic impulse and that sattwic will and temperament in our being which seeks after such a rule. The sattwic will in our nature has to govern us and not the rajasic and tamasic will. This is the meaning of all high reason in action as of all true ethical culture; it is the law of

2.07 - The Knowledge and the Ignorance, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  If this view of things had a complete validity, then only the absolute idealist, sent perhaps out of some higher existence, unable to forget his mission, stung into indomitable enthusiasm by a divine oestrus or sustained in a calm and infinite fortitude by the light and force and voice of the unseen Godhead, could persist under such circumstances in holding up before himself, much more before an incredulous or doubting world, the hope of a full success for the human endeavour. Actually, for the most part, men either reject it from the beginning or turn away from it eventually, after some early enthusiasm, as a proved impossibility. The consistent materialist seeks a partial and short-lived power, knowledge, happiness, so much only as the dominant inconscient order of Nature will allow to the struggling selfconsciousness of man if he accepts his limitations, obeys her laws and makes as good a use of them by his enlightened will as their inexorable mechanism will tolerate. The religionist seeks his reign of enlightened will, love or divine being, his kingdom of
  God, in that other world where they are unalloyed and eternal.

2.13 - The Difficulties of the Mental Being, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  But the Sadhaka of the integral Yoga has to harmonise all so that they may become a plenary and equal unity of the full realisation of Sachchidananda. Here the last difficulty of mind meets him, its inability to hold at once the unity and the multiplicity. It is not altogether difficult to arrive at and dwell in a pure infinite or even, at the same time, a perfect global experience of the Existence which is Consciousness which is Delight. The mind may even extend its experience of this Unity to the multiplicity so as to perceive it immanent in the universe and in each object, force, movement in the universe or at the same time to be aware of this Existence-Consciousness-Bliss containing the universe and enveloping all its objects and originating all its movements. It is difficult indeed for it to unite and harmonise rightly all these experiences; but still it can possess Sachchidananda at once in himself and immanent in all and the continent of all. But with this to unite the final experience of all this as Sachchidananda and possess objects, movements, forces, forms as no other than He, is the great difficulty for mind. Separately any of these things may be done; the mind may go from one to the other, rejecting one as it arrives at another and calling this the lower or that the higher existence. But to unify without losing, to integralise without rejecting is its supreme difficulty.
  author class:Sri Aurobindo

2.15 - The Cosmic Consciousness, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  But this is only when there is perfection in the cosmic consciousness, and that is difficult for the mental being. The mentality when it arrives at the idea or the realisation of the Spirit, the Divine, tends to break existence into two opposite halves, the lower and the higher existence. It sees on one side the Infinite, the Formless, the One, the Peace and Bliss, the Calm and Silence, the Absolute, the Vast and Pure; on the other it sees the finite, the world of forms, the jarring multiplicity, the strife and suffering and imperfect, unreal good, the tormented activity and futile success, the relative, the limited and vain and vile. To those who make this division, this opposition, complete liberation is only attainable in the peace of the One, the featurelessness of the Infinite, the non-becoming of the Absolute which is to them the only real being; to be free all values must be destroyed, all limitations not only transcended but abolished. They have the liberation of the divine rest, but not the liberty of the divine action; they enjoy the peace of the Transcendent, but not the cosmic bliss of the Transcendent. Their liberty depends upon abstention from the cosmic movement, it cannot dominate and possess cosmic existence itself. But it is also possible for them to realise and participate in the immanent as well as the transcendent peace. Still the division is not cured. The liberty they enjoy is that of the silent unacting Witness, not the liberty of the divine Masterconsciousness which possesses all things, delights in all, casts itself into all forms of existence without fear of fall or loss or bondage or stain. All the rights of the spirit are not yet possessed; there is still a denial, a limitation, a holding back from the entire oneness of all existence. The workings of Mind, Life, Body are viewed from the calm and peace of the spiritual planes of the mental being and are filled with that calm and peace; they are not possessed by and subjected to the law of the allmastering Spirit.
  This is when the mental being takes its station in its own spiritual planes, in the mental planes of Sat, Chit, Ananda, and casts down their light and delight upon the lower existence. But it is possible to attempt to arrive at a kind of cosmic consciousness by dwelling on the lower planes themselves, breaking their limitation laterally, as we have said, and calling down into them the light and largeness of the higher existence. Not only Spirit is one, but Mind, Life, Matter are one. There is one cosmic Mind, one cosmic Life, one cosmic Body. All the attempt of man to arrive at universal sympathy, universal love and the understanding and knowledge of the inner soul of other existences is an attempt to beat thin, breach and eventually break down, by the power of the enlarging mind and heart the walls of the ego and arrive nearer to a cosmic oneness. And if we can by the mind and heart get at the touch of the Spirit, receive the powerful inrush of the Divine into this lower humanity and change our nature into a reflection of the divine nature by love, by universal joy, by oneness of mind with all Nature and all beings, we can break down the walls. Even our bodies are not really separate entities and therefore our very physical consciousness is capable of oneness with the physical consciousness of others and of the cosmos. The Yogin is able to feel his body one with all bodies, to be aware of and even to participate in their affections; he can feel constantly the unity of all Matter and be aware of his physical being as only a movement in its movement398. Still more is it possible for him to feel constantly and normally the whole sea of the infinite life as his true vital existence and his own life as only a wave of that boundless surge. And more easily yet is it possible for him to unite himself in mind and heart with all existences, be aware of their desires, struggles, joys, sorrows, thoughts, impulses, in a sense as if they were his own, at least as occurring in his larger self hardly less intimately or quite as intimately as the movements of his own heart and mind. This too is a realisation of cosmic consciousness.
  It may even seem as if it were the greatest oneness, since it accepts all that we can be sensible of in the mind-created world as our own. Sometimes one sees it spoken of as the highest achievement. Certainly, it is a great realisation and the path to a greater. It is that which the Gita speaks of as the accepting of all existences as if oneself whether in grief or in joy; it is the way of sympathetic oneness and infinite compassion by which the Buddhist arrives at his Nirvana. Still there are gradations and degrees. In the first stage the soul is still subject to the reactions of the duality, still subject therefore to the lower prakriti; it is depressed or hurt by the cosmic suffering, elated by the cosmic joy. We suffer the joys of others, suffer their griefs, and this oneness can be carried even into the body, as in the story of the Indian saint who, seeing a bullock tortured in the field by its cruel owner, cried out with the creature's pain and the weal of the lash was found reproduced on his own flesh. But there must be a oneness in the freedom of Sachchidananda as well as with the subjection of the lower being to the reactions of prakriti. This is achieved when the soul is free and superior to the cosmic reactions which are then felt in the life, mind and body as an inferior movement; the soul understands, accepts, sympathises, but is not overpowered or affected, so that even the mind and body learn also to accept without being overpowered or even affected except on their surface. And the consummation of this movement is when the two spheres of existence are no longer divided and the mind, life and body grow into the spirit's freedom from the lower or ignorant response to the cosmic touches and the subjection to the duality ceases. This does not mean insensibility to the struggles and sufferings of others, but it does mean a spiritual supremacy and freedom which enables one to understand perfectly, put the right values on things and heal from above instead of struggling from below. It does not inhibit the divine compassion and helpfulness, but it does inhibit the human and animal sorrow and suffering.
  The link between the spiritual and the lower planes of the mental being is that which is called in the old Vedantic phraseology the vijnana and which we may term the Truth-plane or the ideal mind or supermind where the One and the Many meet and our being is freely open to the revealing light of the divine Truth and the inspiration of the divine Will and Knowledge. If we can break down the veil of the intellectual, emotional, sensational mind which our ordinary existence has built between us and the Divine, we can then take up through the Truth-mind all our mental, vital and physical experience and offer it up to the spiritual -- this was the secret or mystic sense of the old Vedic "sacrifice" -- to be converted into the terms of the infinite truth of Sachchidananda, and we can receive the powers and illuminations of the infinite Existence in forms of a divine knowledge, will and delight to be imposed on our mentality, vitality, physical existence till the lower is transformed into the perfect vessel of the higher. This was the double Vedic movement of the descent and birth of the gods in the human creature and the ascent of the human powers that struggle towards the divine knowledge, power and delight and climb into the godheads, the result of which was the possession of the One, the Infinite, the beatific existence, the union with God, the Immortality. By possession of this ideal plane we break down entirely the opposition of the lower and the higher existence, the false gulf created by the Ignorance between the finite and the Infinite, God and Nature, the One and the Many, open the gates of the Divine, fulfil the individual in the complete harmony of the cosmic consciousness and realise in the cosmic being the epiphany of the transcendent Sachchidananda.
  author class:Sri Aurobindo

2.17 - The Progress to Knowledge - God, Man and Nature, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  The higher self-knowledge begins therefore as soon as man has got beyond his preoccupation with the relation of Nature and God to his superficial being, his most apparent self. One step is to know that this life is not all, to get at the conception of his own temporal eternity, to realise, to become concretely aware of that subjective persistence which is called the immortality of the soul. When he knows that there are states beyond the material and lives behind and before him, at any rate a pre-existence and a subsequent existence, he is on the way to get rid of his temporal ignorance by enlarging himself beyond the immediate moments of Time into the possession of his own eternity. Another step forward is to learn that his surface waking state is only a small part of his being, to begin to fathom the abyss of the Inconscient and depths of the subconscient and subliminal and scale the heights of the superconscient; so he commences the removal of his psychological self-ignorance. A third step is to find out that there is something in him other than his instrumental mind, life and body, not only an immortal ever-developing individual soul that supports his nature but an eternal immutable self and spirit, and to learn what are the categories of his spiritual being, until he discovers that all in him is an expression of the spirit and distinguishes the link between his lower and his higher existence; thus he sets out to remove his constitutional self-ignorance. Discovering self and spirit he discovers God; he finds out that there is a Self beyond the temporal: he comes to the vision of that Self in the cosmic consciousness as the divine Reality behind Nature and this world of beings; his mind opens to the thought or the sense of the Absolute of whom self and the individual and the cosmos are so many faces; the cosmic, the egoistic, the original ignorance begin to lose the rigidness of their hold upon him. In his attempt to cast his existence into the mould of this enlarging self-knowledge his whole view and motive of life, thought and action are progressively modified and transformed; his practical ignorance of himself, his nature and his object of existence diminishes: he has set his step on the path which leads out of the falsehood and suffering of a limited and partial into the perfect possession and enjoyment of a true and complete existence.
  In the course of this progress he discovers step by step the unity of the three categories with which he started. For, first, he finds that in his manifest being he is one with cosmos and Nature; mind, life and body, the soul in the succession of Time, the conscient, subconscient and superconscient, - these in their various relations and the result of their relations are cosmos and are Nature. But he finds too that in all which stands behind them or on which they are based, he is one with God; for the Absolute, the Spirit, the Self spaceless and timeless, the Self manifest in the cosmos and Lord of Nature, - all this is what we mean by God, and in all this his own being goes back to God and derives from it; he is the Absolute, the Self, the Spirit self-projected in a multiplicity of itself into cosmos and veiled in Nature. In both of these realisations he finds his unity with all other souls and beings, - relatively in Nature, since he is one with them in mind, vitality, matter, soul, every cosmic principle and result, however various in energy and act of energy, disposition of principle and disposition of result, but absolutely in God, because the one Absolute, the one Self, the one Spirit is ever the Self of all and the origin, possessor and enjoyer of their multitudinous diversities.

2.25 - The Triple Transformation, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  But all this change and all this experience, though psychic and spiritual in essence and character, would still be, in its parts of life-effectuation, on the mental, vital and physical level; its dynamic spiritual outcome6 would be a flowering of the soul in mind and life and body, but in act and form it would be circumscribed within the limitations - however enlarged, uplifted and rarefied - of an inferior instrumentation. It would be a reflected and modified manifestation of things whose full reality, intensity, largeness, oneness and diversity of truth and power and delight are above us, above mind and therefore above any perfection, within mind's own formula, of the foundations or superstructure of our present nature. A highest spiritual transformation must intervene on the psychic or psycho-spiritual change; the psychic movement inward to the inner being, the Self or Divinity within us, must be completed by an opening upward to a supreme spiritual status or a higher existence. This can be done by our opening into what is above us, by an ascent of consciousness into the ranges of overmind and supramental nature in which the sense of self and spirit is ever unveiled and permanent and in which the self-luminous instrumentation of the self and spirit is not restricted or divided as in our mind-nature, life-nature, body-nature. This also the psychic change makes possible; for lead away from life or to a Nirvana; but they are here being considered solely as steps in a transformation of the nature. as it opens us to the cosmic consciousness now hidden from us by many walls of limiting individuality, so also it opens us to what is now superconscient to our normality because it is hidden from us by the strong, hard and bright lid of mind, - mind constricting, dividing and separative. The lid thins, is slit, breaks asunder or opens and disappears under the pressure of the psycho-spiritual change and the natural urge of the new spiritualised consciousness towards that of which it is an expression here. This effectuation of an aperture and its consequences may not at all take place if there is only a partial psychic emergence satisfied with the experience of the Divine Reality in the normal degrees of the spiritualised mind: but if there is any awakening to the existence of these higher supernormal levels, then an aspiration towards them may break the lid or operate a rift in it. This may happen long before the psycho-spiritual change is complete or even before it has well begun or proceeded far, because the psychic personality has become aware and has an eager concentration towards the superconscience. An early illumination from above or a rending of the upper velamen can come as an outcome of aspiration or some inner readiness, or it may even come uncalled-for or not called for by any conscious part of the mind, - perhaps by a secret subliminal necessity or by an action or pressure from the higher levels, by something which is felt as the touch of the Divine Being, the touch of the Spirit, - and its results can be exceedingly powerful. But if it is brought about by a premature pressure from below, it can be attended with difficulties and dangers which are absent when the full psychic emergence precedes this first admission to the superior ranges of our spiritual evolution. The choice, however, does not always rest with our will, for the operations of the spiritual evolution in us are very various, and according to the line it has followed will be the turn taken at any critical phase by the action of the Consciousness-Force in its urge towards a higher self-manifestation and formation of our existence.
  If the rift in the lid of mind is made, what happens is an opening of vision to something above us or a rising up towards it or a descent of its powers into our being. What we see by the opening of vision is an Infinity above us, an eternal Presence or an infinite Existence, an infinity of consciousness, an infinity of bliss, - a boundless Self, a boundless Light, a boundless Power, a boundless Ecstasy. It may be that for a long time all that is obtained is the occasional or frequent or constant vision of it and a longing and aspiration, but without anything further, because, although something in the mind, heart or other part of the being has opened to this experience, the lower nature as a whole is too heavy and obscure as yet for more. But there may be, instead of this first wide awareness from below or subsequently to it, an ascension of the mind to heights above: the nature of these heights we may not know or clearly discern, but some consequence of the ascent is felt; there is often too an awareness of infinite ascension and return but no record or translation of that higher state. This is because it has been superconscient to mind and therefore mind, when it rises into it, is unable at first to retain there its power of conscious discernment and defining experience. But when this power begins to awake and act, when mind becomes by degrees conscious in what was to it superconscient, then there begins a knowledge and experience of superior planes of existence. The experience is in accord with that which is brought to us by the first opening of vision: the mind rises into a higher plane of pure self, silent, tranquil, illimitable; or it rises into regions of light or of felicity, or into planes where it feels an infinite Power or a divine Presence or experiences the contact of a divine Love or Beauty or the atmosphere of a wider and greater and luminous Knowledge. In the return the spiritual impression abides; but the mental record is often blurred and remains as a vague or a fragmentary memory; the lower consciousness from which the ascent took place falls back to what it was, with only the addition of an unkept or a remembered but no longer dynamic experience. In time the ascent comes to be made at will and the consciousness brings back and retains some effect or some gain of its temporary sojourn in these higher countries of the spirit. These ascents take place for many in trance, but are perfectly possible in a concentration of the waking consciousness or, where that consciousness has become sufficiently psychic, at any unconcentrated moment by an upward attraction or affinity.

3.3.1 - Agni, the Divine Will-Force, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga
  No sacrifice is possible without Agni. He is at once the flame on the altar and the priest of the oblation. When man, awakened from his night, wills to offer his inner and outer activities to the gods of a truer and higher existence and so to arise out of mortality into the far-off immortality, his goal and his desire, it is this flame of upward aspiring Force and Will that he must kindle; into this fire he must cast the sacrifice. For it is this that offers to the gods and brings down in return all spiritual riches,
  - the divine waters, the light, the strength, the rain of heaven.

3 - Commentaries and Annotated Translations, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
  between the ordinary mortal life & the higher existence; human
  enjoyment in its widest largeness & an increased divine nature

5.04 - Supermind and the Life Divine, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  The descent of the Supermind will bring to one who receives it and is fulfilled in the truth-consciousness all the possibilities of the divine life. It will take up not only the whole characteristic experience which we recognise already as constituting the spiritual life, but also all which we now exclude from that category but which is capable of divinisation, not excluding whatever of the earth-nature and the earth-life can be transformed by the touch of the Supermind and taken up into the manifested life of the Spirit. For a divine life on earth need not be a thing apart and exclusive having nothing to do with the common earthly existence: it will take up human being and human life, transform what can be transformed, spiritualise whatever can be spiritualised, cast its influence on the rest and effectuate either a radical or an uplifting change, bring about a deeper communion between the universal and the individual, invade the ideal with the spiritual truth of which it is a luminous shadow and help to uplift into or towards a greater and higher existence.
  Mind it will uplift towards a diviner light of thought and will, life towards deeper and truer emotion and action, towards a larger power of itself, towards high aims and motives. Whatever cannot yet be raised into its own full truth of being, it will bring nearer to that fullness; whatever is not ready even for that change, will still see the possibility open to it whenever its still incomplete evolution has made it ready for self-fulfilment.

r1915 08 01, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   3) Along those paths must be the flow of the higher existence.
   4) The Tapasic impulsions and will-thought have to [be] turned into truth of Vijnana.

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