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object:the Divine Existence
datecreated:2020-08-28
class:God


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

TOPICS

AUTH

BOOKS

IN CHAPTERS TITLE

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
0.05_-_The_Synthesis_of_the_Systems
06.16_-_A_Page_of_Occult_History
10.03_-_Life_in_and_Through_Death
1.01_-_Isha_Upanishad
1.02.3.1_-_The_Lord
1.02.3.3_-_Birth_and_Non-Birth
1.03_-_The_Uncreated
1.04_-_Reality_Omnipresent
1.04_-_The_Gods_of_the_Veda
1.07_-_Standards_of_Conduct_and_Spiritual_Freedom
1.07_-_The_Ego_and_the_Dualities
1.08_-_The_Four_Austerities_and_the_Four_Liberations
1.09_-_Saraswati_and_Her_Consorts
1.1.01_-_The_Divine_and_Its_Aspects
1.11_-_The_Seven_Rivers
1.12_-_The_Divine_Work
1.12_-_The_Significance_of_Sacrifice
1.16_-_The_Triple_Status_of_Supermind
1.17_-_The_Divine_Soul
1.17_-_The_Seven-Headed_Thought,_Swar_and_the_Dashagwas
1.18_-_Mind_and_Supermind
1.18_-_The_Human_Fathers
1.25_-_The_Knot_of_Matter
1.27_-_The_Sevenfold_Chord_of_Being
1.2_-_Katha_Upanishads
1954-04-14_-_Love_-_Can_a_person_love_another_truly?_-_Parental_love
1965-09-25
1971-07-03
2.01_-_The_Yoga_and_Its_Objects
2.03_-_The_Eternal_and_the_Individual
2.04_-_The_Divine_and_the_Undivine
2.06_-_Works_Devotion_and_Knowledge
2.09_-_The_Release_from_the_Ego
2.13_-_Exclusive_Concentration_of_Consciousness-Force_and_the_Ignorance
2.14_-_The_Origin_and_Remedy_of_Falsehood,_Error,_Wrong_and_Evil
2.15_-_The_Cosmic_Consciousness
2.16_-_The_Integral_Knowledge_and_the_Aim_of_Life;_Four_Theories_of_Existence
2.17_-_The_Progress_to_Knowledge_-_God,_Man_and_Nature
2.17_-_The_Soul_and_Nature
2.18_-_The_Soul_and_Its_Liberation
2.22_-_The_Supreme_Secret
2.24_-_Gnosis_and_Ananda
2.3.03_-_Integral_Yoga
29.09_-_Some_Dates
3.03_-_The_Godward_Emotions
3.2.02_-_Yoga_and_Skill_in_Works
36.08_-_A_Commentary_on_the_First_Six_Suktas_of_Rigveda
36.09_-_THE_SIT_SUKTA
3_-_Commentaries_and_Annotated_Translations
4.1.2.02_-_The_Three_Transformations
4.2.4_-_Time_and_CHange_of_the_Nature

PRIMARY CLASS

God
SEE ALSO

SIMILAR TITLES
the Divine Existence

DEFINITIONS

The divine existence is of the nature not only of freedom, but of purity, beatitude and perfection. In integral purity which shall enable on the one hand the perfect reflcclion of the divine Being in ourselves and on the other the perfect outpouring of its Truth and Law in us in the terms of life and through the right func- tioning of the complex instrument we are in our outer parts, is the condition of an integral liberty. Its result is an integral beatitude, in which there becomes possible at once the Ananda of all that is in the world seen as symbols of the Divine and the



QUOTES [6 / 6 - 6 / 6]


KEYS (10k)

   5 Sri Aurobindo
   1 The Mother

NEW FULL DB (2.4M)

   5 Sri Aurobindo

1:All existence is a manifestation of the divine Existence and that which is within us is spirit of the eternal Spirit. ~ Sri Aurobindo, Essays on the Gita, Above the Gunas,
2:Our I is not that spiritual being which can look on the Divine Existence and say, “That am I”. ~ Sri Aurobindo, The Life Divine, The Progress to Knowledge - God, Man and Nature,
3:But it is in itself a secondary aim[transcending the ego]; to find, know and possess the Divine existence, consciousness and nature and to live in it for the Divine is our true aim and the one perfection to which we must aspire.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
4:Wherever the Divine is, everything is - it is only concealed, not non-existent. The Divine is there below in the inconscience itself - mind and life are concealed in Matter, so is Supermind and Sachchidananda. The below is not something outside the Divine Existence. But as mind manifested in Matter only after the descent of Mind opened it into creation, so it is with Supermind. ~ Sri Aurobindo, Letters On Yoga - I,
5:So the devotion must be accompanied by another movement, that is, gratitude. This feeling of gratitude that the Divine exists, this gratefulness, full of wonder, that truly fills your heart with a sublime delight, because the Divine exists, because there is something in the universe that is the Divine, and there is not merely the monstrosity that we see—because there is the Divine, because the Divine is there.

And each time any least thing puts you in contact with this sublime reality of the Divine existence, your heart is filled with so intense and wonderful a delight, such gratefulness as is of all things the most delectable in taste.

Nothing can give you a delight equal to that of gratitude. You hear a bird singing, you see a flower, you look at a child, you witness an act of generosity, you read a beautiful sentence, you stand before a sunset, it does not matter what the thing is— all on a sudden it comes upon you, a kind of emotion, but so deep, so intense, because the world manifests the Divine, because there is something behind the world which is the Divine. ~ The Mother,
6:This Divine Being, Sachchidananda, is at once impersonal and personal: it is an Existence and the origin and foundation of all truths, forces, powers, existences, but it is also the one transcendent Conscious Being and the All-Person of whom all conscious beings are the selves and personalities; for He is their highest Self and the universal indwelling Presence. It is a necessity for the soul in the universe - and therefore the inner trend of the evolutionary Energy and its ultimate intention - to know and to grow into this truth of itself, to become one with the Divine Being, to raise its nature to the Divine Nature, its existence into the Divine Existence, its consciousness into the Divine Consciousness, its delight of being into the divine Delight of Being, and to receive all this into its becoming, to make the becoming an expression of that highest Truth, to be possessed inwardly of the Divine Self and Master of its existence and to be at tthe same time wholly possessed by Him and moved by His Divine Energy and live and act in a complete self-giving and surrender.
   ~ Sri Aurobindo, The Life Divine, The Integral Knowledge and the Aim of Life; Four Theories of Existence, 688,

*** NEWFULLDB 2.4M ***

1:All existence is a manifestation of the divine Existence and that which is within us is spirit of the eternal Spirit. ~ Sri Aurobindo, Essays on the Gita, Above the Gunas,
2:Our I is not that spiritual being which can look on the Divine Existence and say, “That am I”. ~ Sri Aurobindo, The Life Divine, The Progress to Knowledge - God, Man and Nature,
3:But it is in itself a secondary aim[transcending the ego]; to find, know and possess the Divine existence, consciousness and nature and to live in it for the Divine is our true aim and the one perfection to which we must aspire.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
4:Wherever the Divine is, everything is - it is only concealed, not non-existent. The Divine is there below in the inconscience itself - mind and life are concealed in Matter, so is Supermind and Sachchidananda. The below is not something outside the Divine Existence. But as mind manifested in Matter only after the descent of Mind opened it into creation, so it is with Supermind. ~ Sri Aurobindo, Letters On Yoga - I,
5:So the devotion must be accompanied by another movement, that is, gratitude. This feeling of gratitude that the Divine exists, this gratefulness, full of wonder, that truly fills your heart with a sublime delight, because the Divine exists, because there is something in the universe that is the Divine, and there is not merely the monstrosity that we see—because there is the Divine, because the Divine is there.

And each time any least thing puts you in contact with this sublime reality of the Divine existence, your heart is filled with so intense and wonderful a delight, such gratefulness as is of all things the most delectable in taste.

Nothing can give you a delight equal to that of gratitude. You hear a bird singing, you see a flower, you look at a child, you witness an act of generosity, you read a beautiful sentence, you stand before a sunset, it does not matter what the thing is— all on a sudden it comes upon you, a kind of emotion, but so deep, so intense, because the world manifests the Divine, because there is something behind the world which is the Divine. ~ The Mother,
6:This Divine Being, Sachchidananda, is at once impersonal and personal: it is an Existence and the origin and foundation of all truths, forces, powers, existences, but it is also the one transcendent Conscious Being and the All-Person of whom all conscious beings are the selves and personalities; for He is their highest Self and the universal indwelling Presence. It is a necessity for the soul in the universe - and therefore the inner trend of the evolutionary Energy and its ultimate intention - to know and to grow into this truth of itself, to become one with the Divine Being, to raise its nature to the Divine Nature, its existence into the Divine Existence, its consciousness into the Divine Consciousness, its delight of being into the divine Delight of Being, and to receive all this into its becoming, to make the becoming an expression of that highest Truth, to be possessed inwardly of the Divine Self and Master of its existence and to be at tthe same time wholly possessed by Him and moved by His Divine Energy and live and act in a complete self-giving and surrender.
   ~ Sri Aurobindo, The Life Divine, The Integral Knowledge and the Aim of Life; Four Theories of Existence, 688,

IN CHAPTERS



   12 Integral Yoga
   1 Education


   40 Sri Aurobindo
   5 Nolini Kanta Gupta
   4 The Mother
   2 Satprem


   13 The Life Divine
   6 The Synthesis Of Yoga
   4 The Secret Of The Veda
   3 Isha Upanishad
   3 Essays On The Gita
   2 Essays In Philosophy And Yoga
   2 Collected Works of Nolini Kanta Gupta - Vol 08


06.16 - A Page of Occult History, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
  
   At the beginning of creation, four individual formations the first personalitiesmade their appearance. There were: (1) a Being of Light or Consciousness, (2) a Being of Truth or Reality, (3) a Being of Love or Ananda and (4) a Being of Life. And the first law of creation was freedom of decision. These Beings were manifestations in the free movement of the Divine; they themselves moved free, according to their individualised conscious will. They stood out, as if in bold relief, on the background of the Divine Existence. For originally, although they differentiated themselves from each other and from the Divine, yet they formed a unified harmony and lived and moved and had their being as different members of the same divine Body. At first they stood out, but still essentially and apparently linked on to their fount and origin. Soon, however, they stood out no longer on the Divine, but moved out of him, away and separate; they sought to fulfil their individualised will and destiny. The Divine did not impose its will or force these individualities to turn round: that would frustrate the very purpose of creation. He allowed these independent beings to enjoy their full independence, although they were born out of him and essential part and parcel of his own being. They went abroad on a journey of adventure, each carving out its own line of growth and fulfilment. The first fruit, the inevitable reaction of freedom was precisely, as is just said, a separation from the Divine, each one encircled within its ego, limited and bound to its own fund of potency: individualism means limitation. Now, once separated, the connection with the source snapped, that is to say in the outward activity, in dynamic movement or becoming (not in essential being), the Four Independents lapsed into their opposites: Light changed to Darkness, i.e. conscious-ness to unconsciousness, Truth changed to Falsehood, Delight changed to Pain and Suffering, and Life changed to Death. That is how the four undivine principles, the Powers of the Undivine came to rule and fashion the material creation.
  

10.03 - Life in and Through Death, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
  
   The injunction is: you must die to the world if you want the life Eternal. Even so you must die to yourself if you want the Divine. The existing life which your ego has built up is a life of ignorance, misery and decadence. Death is indeed the natural and inevitable consequence; but this is a death in ignorance and bondage, it does not lead you to liberation and freedom. The dying that liberates is a conscious, deliberate movement of intelligence and will; dying to the world means withdrawing yourself from the world and turning within. Dying to yourself means withdrawing from your egohood and turning to the self, the being that is beyond. This withdrawal is to be done constantly and consistently in all the parts of the being. The mind is to move away from its thoughts, the vital from its desires and impulses and the body from its hunger and thirst. The first result of this withdrawal is a division of the being, an inner passive part and an outer active part. The inner part becomes gradually a mere witness and the outer part a mere mechanical functioning. When the withdrawal is so complete that the outer being or the world has no effect upon the inner, does not raise any ripple in it by its touch or contiguity then is accomplished the real death. Then it is said the outer existence, the material life does not continue long, it comes sooner or later to a dead stop. Thus the inner being is liberated completely and is freed into the life beyond, the Divine Existence, the Brahman. It is said that when each and every seed of the various elements that compose the being, that sprouts into the luxuriant tree of material life, when each and every seed is burnt up by the heat of mounting 'tapas', the force of aspiring consciousness, then there is no more chance or possibility of an ignorant earthly life, one is then naturally born into the Life of the Eternal. That is the final, the supreme death which is laya or pralaya.
  

1.01 - Isha Upanishad, #Isha Upanishad, #unset, #Kabbalah
  
  14 The word vidhema is used of the ordering of the sacrifice, the disposal of the offerings to the God and, generally, of the sacrifice or worship itself. The Vedic namas, internal and external obeisance, is the symbol of submission to the divine Being in ourselves and in the world. Here the offering is that of completest submission and the self-surrender of all the faculties of the lower egoistic human nature to the divine Will-force, Agni, so that, free from internal opposition, it may lead the soul of man through the truth towards a felicity full of the spiritual riches, raye. That state of beatitude is intended, self-content in the principle of pure Love and Joy, which the Vedic initiates regarded as the source of the Divine Existence in the universe and the foundation of the divine life in the human being. It is the deformation of this principle by egoism which appears as desire and the lust of possession in the lower worlds.
  

1.02.3.1 - The Lord, #Isha Upanishad, #unset, #Kabbalah
  variety of relations. These relations are determined by the play
  of the Divine Existence, the Lord, entering into His manifested
  habitations. They exist at first as conscious relations between

1.02.3.3 - Birth and Non-Birth, #Isha Upanishad, #unset, #Kabbalah
  In Brahman Matarishwan disposes the waters, the sevenfold
  movement of the Divine Existence. That divine Existence is the
  Lord who has gone abroad in the movement and unrolled the

1.03 - The Uncreated, #unset, #Rabbi Moses Luzzatto, #Kabbalah
  
  But how can we conceive the formation of this second term otherwise than by the repetition of unity? And since this unity represents the infinity of the Divine Existence, how is it possible to speak of its repetition? An infinity must necessarily be incapable of self-addition, just as it is incapable of self-division.
  

1.04 - Reality Omnipresent, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  10:When we ponder on these things, we begin to perceive how feeble in their self-assertive violence and how confusing in their misleading distinctness are the words that we use. We begin also to perceive that the limitations we impose on the Brahman arise from a narrowness of experience in the individual mind which concentrates itself on one aspect of the Unknowable and proceeds forthwith to deny or disparage all the rest. We tend always to translate too rigidly what we can conceive or know of the Absolute into the terms of our own particular relativity. We affirm the One and Identical by passionately discriminating and asserting the egoism of our own opinions and partial experiences against the opinions and partial experiences of others. It is wiser to wait, to learn, to grow, and, since we are obliged for the sake of our self-perfection to speak of these things which no human speech can express, to search for the widest, the most flexible, the most catholic affirmation possible and found on it the largest and most comprehensive harmony.
  11:We recognise, then, that it is possible for the consciousness in the individual to enter into a state in which relative existence appears to be dissolved and even Self seems to be an inadequate conception. It is possible to pass into a Silence beyond the Silence. But this is not the whole of our ultimate experience, nor the single and all-excluding truth. For we find that this Nirvana, this self-extinction, while it gives an absolute peace and freedom to the soul within is yet consistent in practice with a desireless but effective action without. This possibility of an entire motionless impersonality and void Calm within doing outwardly the works of the eternal verities, Love, Truth and Righteousness, was perhaps the real gist of the Buddha's teaching, - this superiority to ego and to the chain of personal workings and to the identification with mutable form and idea, not the petty ideal of an escape from the trouble and suffering of the physical birth. In any case, as the perfect man would combine in himself the silence and the activity, so also would the completely conscious soul reach back to the absolute freedom of the Non-Being without therefore losing its hold on Existence and the universe. It would thus reproduce in itself perpetually the eternal miracle of the Divine Existence, in the universe, yet always beyond it and even, as it were, beyond itself. The opposite experience could only be a concentration of mentality in the individual upon Non-existence with the result of an oblivion and personal withdrawal from a cosmic activity still and always proceeding in the consciousness of the Eternal Being.
  12:Thus, after reconciling Spirit and Matter in the cosmic consciousness, we perceive the reconciliation, in the transcendental consciousness, of the final assertion of all and its negation. We discover that all affirmations are assertions of status or activity in the Unknowable; all the corresponding negations are assertions of Its freedom both from and in that status or activity. The Unknowable is Something to us supreme, wonderful and ineffable which continually formulates Itself to our consciousness and continually escapes from the formulation It has made. This it does not as some malicious spirit or freakish magician leading us from falsehood to greater falsehood and so to a final negation of all things, but as even here the Wise beyond our wisdom guiding us from reality to ever profounder and vaster reality until we find the profoundest and vastest of which we are capable. An omnipresent reality is the Brahman, not an omnipresent cause of persistent illusions.

1.04 - The Gods of the Veda, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
  
  (4) According to the Vedanta, man has five koshas or sheaths of existence, the material (Annamaya), vital (Pranamaya), mental (Manomaya) which together make up the aparardha or lower half of our conscious-being; the ideal (vijnanamaya) which links the lower to the parardha or higher half; the divine or Anandamaya in which the Divine Existence (Amrita) is concentrated for communion with our lower human being. These are the pancha kshitis, five earths or rather dwelling places of the Veda. But in Yoga we speak usually of the five koshas but the sapta bhumis, seven not five. The Veda also speaks of sapta dhamani.
  

1.07 - Standards of Conduct and Spiritual Freedom, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  29:All conduct and action are part of the movement of a Power, a Force infinite and divine in its origin and secret sense and will even though the forms of it we see seem inconscient or ignorant, material, vital, mental, finite, which is working to bring out progressively something of the Divine and Infinite in the obscurity of the individual and collective nature. This power is leading towards the Light, but still through the Ignorance. It leads man first through his needs and desires; it guides him next through enlarged needs and desires modified and enlightened by a mental and moral ideal. It is preparing to lead him to a spiritual realisation that overrides these things and yet fulfils and reconciles them in all that is divinely true in their spirit and purpose. It transforms the needs and desires into a divine Will and Ananda. It transforms the mental and moral aspiration into the powers of Truth and Perfection that are beyond them. It substitutes for the divided straining of the individual nature, for the passion and strife of the separate ego, the calm, profound, harmonious and happy law of the universalised person within us, the central being, the spirit that is a portion of the supreme Spirit. This true Person in us, because it is universal, does not seek its separate gratification but only asks in its outward expression in Nature its growth to its real stature, the expression of its inner divine self, that transcendent spiritual power and presence within it which is one with all and in sympathy with each thing and creature and with all the collective personalities and powers of the Divine Existence, and yet it transcends them and is not bound by the egoism of any creature or collectivity or limited by the ignorant controls of their lower nature. This is the high realisation in front of all our seeking and striving, and it gives the sure promise of a perfect reconciliation and transmutation of all the elements of our nature. A pure, total and flawless action is possible only when that is effected and we have reached the height of this secret Godhead within us.
  

1.07 - The Ego and the Dualities, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  5:Such a disorder and incapacity may be accepted personally and are accepted by many great souls as a temporary passage or as the price to be paid for the entry into a wider existence. But the right goal of human progress must be always an effective and synthetic reinterpretation by which the law of that wider existence may be represented in a new order of truths and in a more just and puissant working of the faculties on the lifematerial of the universe. For the senses the sun goes round the earth; that was for them the centre of existence and the motions of life are arranged on the basis of a misconception. The truth is the very opposite, but its discovery would have been of little use if there were not a science that makes the new conception the centre of a reasoned and ordered knowledge putting their right values on the perceptions of the senses. So also for the mental consciousness God moves round the personal ego and all His works and ways are brought to the judgment of our egoistic sensations, emotions and conceptions and are there given values and interpretations which, though a perversion and inversion of the truth of things, are yet useful and practically sufficient in a certain development of human life and progress. They are a rough practical systematisation of our experience of things valid so long as we dwell in a certain order of ideas and activities. But they do not represent the last and highest state of human life and knowledge. "Truth is the path and not the falsehood." The truth is not that God moves round the ego as the centre of existence and can be judged by the ego and its view of the dualities, but that the Divine is itself the centre and that the experience of the individual only finds its own true truth when it is known in the terms of the universal and the transcendent. Nevertheless, to substitute this conception for the egoistic without an adequate base of knowledge may lead to the substitution of new but still false and arbitrary ideas for the old and bring about a violent instead of a settled disorder of right values. Such a disorder often marks the inception of new philosophies and religions and initiates useful revolutions. But the true goal is only reached when we can group round the right central conception a reasoned and effective knowledge in which the egoistic life shall rediscover all its values transformed and corrected. Then we shall possess that new order of truths which will make it possible for us to substitute a more divine life for the existence which we now lead and to effectualise a more divine and puissant use of our faculties on the life-material of the universe.
  6:That new life and power of the human integer must necessarily repose on a realisation of the great verities which translate into our mode of conceiving things the nature of the Divine Existence. It must proceed through a renunciation by the ego of its false standpoint and false certainties, through its entry into a right relation and harmony with the totalities of which it forms a part and with the transcendences from which it is a descent, and through its perfect self-opening to a truth and a law that exceed its own conventions, - a truth that shall be its fulfilment and a law that shall be its deliverance. Its goal must be the abolition of those values which are the creations of the egoistic view of things; its crown must be the transcendence of limitation, ignorance, death, suffering and evil.
  7:The transcendence, the abolition are not possible here on earth and in our human life if the terms of that life are necessarily bound to our present egoistic valuations. If life is in its nature individual phenomenon and not representation of a universal existence and the breathing of a mighty Life-Spirit, if the dualities which are the response of the individual to its contacts are not merely a response but the very essence and condition of all living, if limitation is the inalienable nature of the substance of which our mind and body are formed, disintegration of death the first and last condition of all life, its end and its beginning, pleasure and pain the inseparable dual stuff of all sensation, joy and grief the necessary light and shade of all emotion, truth and error the two poles between which all knowledge must eternally move, then transcendence is only attainable by the abandonment of human life in a Nirvana beyond all existence or by attainment to another world, a heaven quite otherwise constituted than this material universe.

1.08 - The Four Austerities and the Four Liberations, #On Education, #The Mother, #Integral Yoga
  
  To a lesser degree, and above all, in a less durable way, there are other contented people in the world whose contentment is due to the magic effect of love. Each time an individual breaks the narrow limitations in which he is imprisoned by his ego and emerges into the open air, through self-giving, whether for the sake of another human being or his family, his country or his faith, he finds in this self-forgetfulness a foretaste of the marvellous delight of love, and this gives him the impression that he has come into contact with the Divine. But most often it is only a fleeting contact, for in the human being love is immediately mixed with lower egoistic movements which debase it and rob it of its power of purity. But even if it remained pure, this contact with the Divine Existence could not last for ever, for love is only one aspect of the Divine, an aspect which here on earth has suffered the same distortions as the others.
  

1.09 - Saraswati and Her Consorts, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga
  97
   bring to birth for man the Bliss, Mayas. I have already insisted on the constant relation, as conceived by the Vedic seers, between the Truth and the Bliss or Ananda. It is by the dawning of the true or infinite consciousness in man that he arrives out of this evil dream of pain and suffering, this divided creation into the Bliss, the happy state variously described in Veda by the words bhadram, mayas (love and bliss), svasti (the good state of existence, right being) and by others less technically used such as varyam, rayih., rayah.. For the Vedic Rishi Truth is the passage and the antechamber, the Bliss of the Divine Existence is the goal, or else Truth is the foundation, Bliss the supreme result.
  
  --
  In the Veda, then, we find the number of the principles variously stated. The One was recognised as the basis and continent; in this One there were the two principles divine and human, mortal and immortal. The dual number is also otherwise applied in the two principles, Heaven and Earth, Mind and Body,
  Soul and Nature, who are regarded as the father and mother of all beings. It is significant, however, that Heaven and Earth, when they symbolise two forms of natural energy, the mental and the physical consciousness, are no longer the father and mother, but the two mothers. The triple principle was doubly recognised, first in the threefold divine principle answering to the later Sachchidananda, the Divine Existence, consciousness and bliss, and secondly in the threefold mundane principle, Mind,
  Life, Body, upon which is built the triple world of the Veda and Puranas. But the full number ordinarily recognised is seven.

1.1.01 - The Divine and Its Aspects, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
    *
      Wherever the Divine is, everything is - it is only concealed, not non-existent. The Divine is there below in the inconscience itself - mind and life are concealed in Matter, so is Supermind and Sachchidananda. The below is not something outside the Divine Existence. But as mind manifested in Matter only after the descent of Mind opened it into creation, so it is with Supermind.
  

1.11 - The Seven Rivers, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga
   construction upon such expressions. Obviously these are the waters of the Truth and the Bliss that flow from the supreme ocean. These rivers flow not upon earth, but in heaven; they are prevented by Vritra the Besieger, the Coverer from flowing down upon the earth-consciousness in which we mortals live till Indra, the god-mind, smites the Coverer with his flashing lightnings and cuts out a passage on the summits of that earth-consciousness down which they can flow. Such is the only rational, coherent and sensible explanation of the thought and language of the
  Vedic sages. For the rest, Vasishtha makes it clear enough to us; for he says that these are the waters which Surya has formed by his rays and which, unlike earthly movements, do not limit or diminish the workings of Indra, the supreme Mind. They are, in other words, the waters of the Vast Truth, r.tam br.hat and, as we have always seen that this Truth creates the Bliss, so here we find that these waters of the Truth, r.tasya dharah., as they are plainly called in other hymns (e.g. V.12.2, "O perceiver of the Truth, perceive the Truth alone, cleave out many streams of the Truth"), establish for men the supreme good and the supreme good2 is the felicity, the bliss of the Divine Existence.
  

1.12 - The Divine Work, #unset, #Rabbi Moses Luzzatto, #Kabbalah
  there is no need to flee from action or to take refuge in a blissful
  inertia. For now he acts as the Divine Existence acts without
  any binding necessity and without any compelling ignorance.

1.12 - The Significance of Sacrifice, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  123
   self-presentation to our essential psychological consciousness of a supreme Being who is the source of our existence and of whom all that is mutable or immutable is the manifestation. He is God, the Divine, the Purushottama. To Him we offer everything as a sacrifice; into His hands we give up our actions; in His existence we live and move; unified with Him in our nature and with all existence in Him, we become one soul and one power of being with Him and with all beings; with His supreme reality we identify and unite our self-being. By works done for sacrifice, eliminating desire, we arrive at knowledge and at the soul's possession of itself; by works done in self-knowledge and Godknowledge we are liberated into the unity, peace and joy of the Divine Existence.
  

1.16 - The Triple Status of Supermind, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  11:It may be said that the first consequence would be a lapse into the ignorance of Avidya which takes the Many for the real fact of existence and views the One only as a cosmic sum of the Many. But there would not necessarily be any such lapse. For the individual Divine would still be conscious of itself as the result of the One and of its power of conscious self-creation, that is to say, of its multiple self-concentration conceived so as to govern and enjoy manifoldly its manifold existence in the extension of Time and Space; this true spiritual Individual would not arrogate to itself an independent or separate existence. It would only affirm the truth of the differentiating movement along with the truth of the stable unity, regarding them as the upper and lower poles of the same truth, the foundation and culmination of the same divine play; and it would insist on the joy of the differentiation as necessary to the fullness of the joy of the unity.
  12:Obviously, these three poises would be only different ways of dealing with the same Truth; the Truth of existence enjoyed would be the same, the way of enjoying it or rather the poise of the soul in enjoying it would be different. The delight, the Ananda would vary, but would abide always within the status of the Truth-consciousness and involve no lapse into the Falsehood and the Ignorance. For the secondary and tertiary Supermind would only develop and apply in the terms of the divine multiplicity what the primary Supermind had held in the terms of the divine unity. We cannot stamp any of these three poises with the stigma of falsehood and illusion. The language of the Upanishads, the supreme ancient authority for these truths of a higher experience, when they speak of the Divine Existence which is manifesting itself, implies the validity of all these experiences. We can only assert the priority of the oneness to the multiplicity, a priority not in time but in relation of consciousness, and no statement of supreme spiritual experience, no Vedantic philosophy denies this priority or the eternal dependence of the Many on the One. It is because in Time the Many seem not to be eternal but to manifest out of the One and return into it as their essence that their reality is denied; but it might equally be reasoned that the eternal persistence or, if you will, the eternal recurrence of the manifestation in Time is a proof that the divine multiplicity is an eternal fact of the Supreme beyond Time no less than the divine unity; otherwise it could not have this characteristic of inevitable eternal recurrence in Time.
  13:It is indeed only when our human mentality lays an exclusive emphasis on one side of spiritual experience, affirms that to be the sole eternal truth and states it in the terms of our all-dividing mental logic that the necessity for mutually destructive schools of philosophy arises. Thus, emphasising the sole truth of the unitarian consciousness, we observe the play of the divine unity, erroneously rendered by our mentality into the terms of real difference, but, not satisfied with correcting this error of the mind by the truth of a higher principle, we assert that the play itself is an illusion. Or, emphasising the play of the One in the Many, we declare a qualified unity and regard the individual soul as a soul-form of the Supreme, but would assert the eternity of this qualified existence and deny altoge ther the experience of a pure consciousness in an unqualified oneness. Or, again, emphasising the play of difference, we assert that the Supreme and the human soul are eternally different and reject the validity of an experience which exceeds and seems to abolish that difference. But the position that we have now firmly taken absolves us from the necessity of these negations and exclusions: we see that there is a truth behind all these affirmations, but at the same time an excess which leads to an ill-founded negation. Affirming, as we have done, the absolute absoluteness of That, not limited by our ideas of unity, not limited by our ideas of multiplicity, affirming the unity as a basis for the manifestation of the multiplicity and the multiplicity as the basis for the return to oneness and the enjoyment of unity in the divine manifestation, we need not burden our present statement with these discussions or undertake the vain labour of enslaving to our mental distinctions and definitions the absolute freedom of the Divine Infinite.

1.17 - The Divine Soul, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  1:BY THE conception we have formed of the Supermind, by its opposition to the mentality on which our human existence is based, we are able not only to form a precise instead of a vague idea of divinity and the divine life, - expressions which we are otherwise condemned to use with looseness and as the vague wording of a large but almost impalpable aspiration, - but also to give these ideas a firm basis of philosophical reasoning, to put them into a clear relation with the humanity and the human life which is all we at present enjoy and to justify our hope and aspiration by the very nature of the world and of our own cosmic antecedents and the inevitable future of our evolution. We begin to grasp intellectually what is the Divine, the eternal Reality, and to understand how out of it the world has come. We begin also to perceive how inevitably that which has come out of the Divine must return to the Divine. We may now ask with profit and a chance of clearer reply how we must change and what we must become in order to arrive there in our nature and our life and our relations with others and not only through a solitary and ecstatic realisation in the profundities of our being. Certainly, there is still a defect in our premisses; for we have so far been striving to define for ourselves what the Divine is in its descent towards limited Nature, whereas what we ourselves actually are is the Divine in the individual ascending back out of limited Nature to its own proper divinity. This difference of movement must involve a difference between the life of the gods who have never known the fall and the life of man redeemed, conqueror of the lost godhead and bearing within him the experience and it may be the new riches gathered by him from his acceptance of the utter descent. Nevertheless, there can be no difference of essential characteristics, but only of mould and colouring. We can already ascertain on the basis of the conclusions at which we have arrived the essential nature of the divine life towards which we aspire.
  2:What then would be the existence of a divine soul, not descended into the ignorance by the fall of Spirit into Matter and the eclipse of soul by material Nature? What would be its consciousness, living in the original Truth of things, in the inalienable unity, in the world of its own infinite being, like the Divine Existence itself, but able by the play of the Divine Maya and by the distinction of the comprehending and apprehending Truth-Consciousness to enjoy also difference from God at the same time as unity with Him and to embrace difference and yet oneness with other divine souls in the infinite play of the self-multiplied Identical?
  3:Obviously, the existence of such a soul would be always selfcontained in the conscious play of Sachchidananda. It would be pure and infinite self-existence in its being; in its becoming it would be a free play of immortal life uninvaded by death and birth and change of body because unclouded by ignorance and not involved in the darkness of our material being. It would be a pure and unlimited consciousness in its energy, poised in an eternal and luminous tranquillity as its foundation, yet able to play freely with forms of knowledge and forms of conscious power, tranquil, unaffected by the stumblings of mental error and the misprisions of our striving will because it never departs from truth and oneness, never falls from the inherent light and the natural harmony of its divine existence. It would be, finally, a pure and inalienable delight in its eternal self-experience and in Time a free variation of bliss unaffected by our perversions of dislike, hatred, discontent and suffering because undivided in being, unbaffled by erring self-will, unperverted by the ignorant stimulus of desire.

1.17 - The Seven-Headed Thought, Swar and the Dashagwas, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga
  The Seven-Headed Thought, Swar and the Dashagwas 179
  Bliss. This is why the seven-headed thought, - that is to say, the knowledge of the Divine Existence with its seven heads or powers, the seven-rayed knowledge of Brihaspati, saptagum, has to be confirmed or held in thought in the waters, the seven rivers, that is to say the seven forms of divine consciousness are to be held in the seven forms or movements of divine being; dhiyam vo apsu dadhis.e svars.am, I hold the Swar-conquering thought in the waters.
  

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.
  4:In that case not only would it be possible to manifest and maintain the divine consciousness in the human mind and body but, even, that divine consciousness might in the end, increasing its conquests, remould mind, life and body themselves into a more perfect image of its eternal Truth and realise not only in soul but in substance its kingdom of heaven upon earth. The first of these victories, the internal, has certainly been achieved in a greater or less degree by some, perhaps by many, upon earth; the other, the external, even if never more or less realised in past aeons as a first type for future cycles and still held in the subconscious memory of the earth-nature, may yet be intended as a coming victorious achievement of God in humanity. This earthly life need not be necessarily and for ever a wheel of halfjoyous half-anguished effort; attainment may also be intended and the glory and joy of God made manifest upon earth.
  --
  8:That apprehending consciousness, the Prajnana, places, as we have seen, the working of the indivisible All, active and formative, as a process and object of creative knowledge before the consciousness of the same All, originative and cognisant as the possessor and witness of its own working, - somewhat as a poet views the creations of his own consciousness placed before him in it as if they were things other than the creator and his creative force, yet all the time they are really no more than the play of self-formation of his own being in itself and are indivisible there from their creator. Thus Prajnana makes the fundamental division which leads to all the rest, the division of the Purusha, the conscious soul who knows and sees and by his vision creates and ordains, and the Prakriti, the Force-Soul or Nature-Soul which is his knowledge and his vision, his creation and his allordaining power. Both are one Being, one existence, and the forms seen and created are multiple forms of that Being which are placed by Him as knowledge before Himself as knower, by Himself as Force before Himself as Creator. The last action of this apprehending consciousness takes place when the Purusha pervading the conscious extension of his being, present at every point of himself as well as in his totality, inhabiting every form, regards the whole as if separately, from each of the standpoints he has taken; he views and governs the relations of each soulform of himself with other soul-forms from the standpoint of will and knowledge appropriate to each particular form.
  9:Thus the elements of division have come into being. First, the infinity of the One has translated itself into an extension in conceptual Time and Space; secondly, the omnipresence of the One in that self-conscious extension translates itself into a multiplicity of the conscious soul, the many Purushas of the Sankhya; thirdly, the multiplicity of soul-forms has translated itself into a divided habitation of the extended unity. This divided habitation is inevitable the moment these multiple Purushas do not each inhabit a separate world of its own, do not each possess a separate Prakriti building a separate universe, but rather all enjoy the same Prakriti, - as they must do, being only soulforms of the One presiding over the multiple creations of His power, - yet have relations with each other in the one world of being created by the one Prakriti. The Purusha in each form actively identifies himself with each; he delimits himself in that and sets off his other forms against it in his consciousness as containing his other selves which are identical with him in being but different in relation, different in the various extent, various range of movement and various view of the one substance, force, consciousness, delight which each is actually deploying at any given moment of Time or in any given field of Space. Granted that in the Divine Existence, perfectly aware of itself, this is not a binding limitation, not an identification to which the soul becomes enslaved and which it cannot exceed as we are enslaved to our self-identification with the body and unable to exceed the limitation of our conscious ego, unable to escape from a particular movement of our consciousness in Time determining our particular field in Space; granted all this, still there is a free identification from moment to moment which only the inalienable self-knowledge of the divine soul prevents from fixing itself in an apparently rigid chain of separation and Time succession such as that in which our consciousness seems to be fixed and chained.
  10:Thus the depiecing is already there; the relation of form with form as if they were separate beings, of will-of-being with willof-being as if they were separate forces, of knowledge-of-being with knowledge-of-being as if they were separate consciousnesses has already been founded. It is as yet only "as if"; for the divine soul is not deluded, it is aware of all as phenomenon of being and keeps hold of its existence in the reality of being; it does not forfeit its unity: it uses mind as a subordinate action of the infinite knowledge, a definition of things subordinate to its awareness of infinity, a delimitation dependent on its awareness of essential totality - not that apparent and pluralistic totality of sum and collective aggregation which is only another phenomenon of Mind. Thus there is no real limitation; the soul uses its defining power for the play of well-distinguished forms and forces and is not used by that power.

1.18 - The Human Fathers, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga
  197
   the gods (devayanah.) which lead to the infinite wideness of the Divine Existence. "Before me the paths of the journeyings of the gods have become visible, journeyings that violate not, whose movement was formed by the Vasus. The eye of Dawn has come into being in front and she has come towards us (arriving) over our houses." The house in the Veda is the constant image for the bodies that are dwelling-places of the soul, just as the field or habitation means the planes to which it mounts and in which it rests. The path of man is that of his journey to the supreme plane and that which the journeyings of the gods do not violate is, as we see, in the fifth verse where the phrase is repeated, the workings of the gods, the divine law of life into which the soul has to grow. We have then a curious image which seems to support the Arctic theory. "Many were those days which were before the rising of the Sun (or which were of old by the rising of the Sun), in which thou, O Dawn, wert seen as if moving about thy lover and not coming again." This is certainly a picture of continual dawns, not interrupted by Night, such as are visible in the Arctic regions. The psychological sense which arises out of the verse, is obvious.
  

1.25 - The Knot of Matter, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  2:Certainly, there is a vast practical difference and on that difference the whole indivisible series and ever-ascending degrees of the world-existence are founded. Substance, we have said, is conscious existence presenting itself to the sense as object so that, on the basis of whatever sense-relation is established, the work of world-formation and cosmic progression may proceed. But there need not be only one basis, only one fundamental principle of relation immutably created between sense and substance; on the contrary, there is an ascending and developing series. We are aware of another substance in which pure mind works as its natural medium and which is far subtler, more flexible, more plastic than anything that our physical sense can conceive of as Matter. We can speak of a substance of mind because we become aware of a subtler medium in which forms arise and action takes place; we can speak also of a substance of pure dynamic lifeenergy other than the subtlest forms of material substance and its physically sensible force-currents. Spirit itself is pure substance of being presenting itself as an object no longer to physical, vital or mental sense, but to a light of a pure spiritual perceptive knowledge in which the subject becomes its own object, that is to say, in which the Timeless and Spaceless is aware of itself in a pure spiritually self-conceptive self-extension as the basis and primal material of all existence. Beyond this foundation is the disappearance of all conscious differentiation between subject and object in an absolute identity, and there we can no longer speak of Substance.
  3:Therefore it is a purely conceptive - a spiritually, not a mentally conceptive difference ending in a practical distinction, which creates the series descending from Spirit through Mind to Matter and ascending again from Matter through Mind to Spirit. But the real oneness is never abrogated, and, when we get back to the original and integral view of things, we see that it is never even truly diminished or impaired, not even in the grossest densities of Matter. Brahman is not only the cause and supporting power and indwelling principle of the universe, he is also its material and its sole material. Matter also is Brahman and it is nothing other than or different from Brahman. If indeed Matter were cut off from Spirit, this would not be so; but it is, as we have seen, only a final form and objective aspect of the Divine Existence with all of God ever present in it and behind it. As this apparently brute and inert Matter is everywhere and always instinct with a mighty dynamic force of Life, as this dynamic but apparently unconscious Life secretes within it an ever-working unapparent Mind of whose secret dealings it is the overt energy, as this ignorant, unillumined and groping Mind in the living body is supported and sovereignly guided by its own real self, the Supermind, which is there equally in unmentalised Matter, so all Matter as well as all Life, Mind and Supermind are only modes of the Brahman, the Eternal, the Spirit, Sachchidananda, who not only dwells in them all, but is all these things though no one of them is His absolute being.
  4:But still there is this conceptive difference and practical distinction, and in that, even if Matter is not really cut off from Spirit, yet it seems with such a practical definiteness to be so cut off, it is so different, even so contrary in its law, the material life seems so much to be the negation of all spiritual existence that its rejection might well appear to be the one short cut out of the difficulty, - as undoubtedly it is; but a short cut or any cut is no solution. Still, there, in Matter undoubtedly lies the crux; that raises the obstacle: for because of Matter Life is gross and limited and stricken with death and pain, because of Matter Mind is more than half blind, its wings clipped, its feet tied to a narrow perch and held back from the vastness and freedom above of which it is conscious. Therefore the exclusive spiritual seeker is justified from his view-point if, disgusted with the mud of Matter, revolted by the animal grossness of Life or impatient of the self-imprisoned narrowness and downward vision of Mind, he determines to break from it all and return by inaction and silence to the Spirit's immobile liberty. But that is not the sole view-point, nor, because it has been sublimely held or glorified by shining and golden examples, need we consider it the integral and ultimate wisdom. Rather, liberating ourselves from all passion and revolt, let us see what this divine order of the universe means, and, as for this great knot and tangle of Matter denying the Spirit, let us seek to find out and separate its strands so as to loosen it by a solution and not cut through it by a violence. We must state the difficulty, the opposition first, entirely, trenchantly, with exaggeration, if need be, rather than with diminution, and then look for the issue.

1.27 - The Sevenfold Chord of Being, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  4:In addition, there is a fourth principle which comes into manifestation at the nodus of mind, life and body, that which we call the soul; but this has a double appearance, in front the desire-soul which strives for the possession and delight of things, and, behind and either largely or entirely concealed by the desire-soul, the true psychic entity which is the real repository of the experiences of the spirit. And we have concluded that this fourth human principle is a projection and an action of the third divine principle of infinite Bliss, but an action in the terms of our consciousness and under the conditions of soul-evolution in this world. As the existence of the Divine is in its nature an infinite consciousness and the self-power of that consciousness, so the nature of its infinite consciousness is pure and infinite Bliss; self-possession and self-awareness are the essence of its self-delight. The cosmos also is a play of this divine self-delight and the delight of that play is entirely possessed by the Universal; but in the individual owing to the action of ignorance and division it is held back in the subliminal and the superconscient being; on our surface it lacks and has to be sought for, found and possessed by the development of the individual consciousness towards universality and transcendence.
  5:We may, therefore, if we will, pose eight2 principles instead of seven, and then we perceive that our existence is a sort of refraction of the Divine Existence, in inverted order of ascent and descent, thus ranged, - Existence, Consciousness-Force, Bliss, Supermind, Matter, Life, Psyche, Mind
  6:The Divine descends from pure existence through the play of Consciousness-Force and Bliss and the creative medium of Supermind into cosmic being; we ascend from Matter through a developing life, soul and mind and the illuminating medium of supermind towards the divine being. The knot of the two, the higher and the lower hemisphere,3 is where mind and supermind meet with a veil between them. The rending of the veil is the condition of the divine life in humanity; for by that rending, by the illumining descent of the higher into the nature of the lower being and the forceful ascent of the lower being into the nature of the higher, mind can recover its divine light in the allcomprehending supermind, the soul realise its divine self in the all-possessing all-blissful Ananda, life repossess its divine power in the play of omnipotent Conscious-Force and Matter open to its divine liberty as a form of the Divine Existence. And if there be any goal to the evolution which finds here its present crown and head in the human being, other than an aimless circling and an individual escape from the circling, if the infinite potentiality of this creature, who alone here stands between Spirit and Matter with the power to mediate between them, has any meaning other than an ultimate awakening from the delusion of life by despair and disgust of the cosmic effort and its complete rejection, then even such a luminous and puissant transfiguration and emergence of the Divine in the creature must be that high-uplifted goal and that supreme significance.
  7:But before we can turn to the psychological and practical conditions under which such a transfiguration may be changed from an essential possibility into a dynamic potentiality, we have much to consider; for we must discern not only the essential principles of the descent of Sachchidananda into cosmic existence, which we have already done, but the large plan of its order here and the nature and action of the manifested power of ConsciousForce which reigns over the conditions under which we now exist. At present, what we have first to see is that the seven or the eight principles we have examined are essential to all cosmic creation and are there, manifested or as yet unmanifested, in ourselves, in this "Infant of a year" which we still are, - for we are far yet from being the adults of evolutionary Nature. The higher Trinity is the source and basis of all existence and play of existence, and all cosmos must be an expression and action of its essential reality. No universe can be merely a form of being which has sprung up and outlined itself in an absolute nullity and void and remains standing out against a non-existent emptiness. It must be either a figure of existence within the infinite Existence who is beyond all figure or it must be itself the All-Existence. In fact, when we unify our self with cosmic being, we see that it is really both of these things at once; that is to say, it is the All-Existent figuring Himself out in an infinite series of rhythms in His own conceptive extension of Himself as Time and Space. Moreover we see that this cosmic action or any cosmic action is impossible without the play of an infinite Force of Existence which produces and regulates all these forms and movements; and that Force equally presupposes or is the action of an infinite Consciousness, because it is in its nature a cosmic Will determining all relations and apprehending them by its own mode of awareness, and it could not so determine and apprehend them if there were no comprehensive Consciousness behind that mode of cosmic awareness to originate as well as to hold, fix and reflect through it the relations of Being in the developing formation or becoming of itself which we call a universe.

1.2 - Katha Upanishads, #Kena and Other Upanishads, #Sri Aurobindo, #Integral Yoga
  4 The necklace of many figures is Prakriti, creative Nature which comes under the
  control of the soul that has attained to the Divine Existence.
  5 Probably, the divine force utilised to raise to divinity the triple being of man.

1954-04-14 - Love - Can a person love another truly? - Parental love, #Questions And Answers 1954, #The Mother, #Integral Yoga
  
  What does this sentence mean, Sweet Mother: Each time an individual breaks the narrow limitations in which he is imprisoned by his ego and emerges into the open air, through self-giving, whether for the sake of another human being or his family, his country or his faith, he finds in this self-forgetfulness a foretaste of the marvellous delight of love, and this gives him the impression that he has come into contact with the Divine. But most often it is only a fleeting contact, for in the human being love is immediately mixed with lower egoistic movements, which debase it and rob it of its power of purity. But even if it remained pure, this contact with the Divine Existence could not last for ever, for love is only one aspect of the Divine, an aspect which here on earth has suffered the same distortions as the others.
  

1965-09-25, #Agenda Vol 06, #unset, #Kabbalah
  
   And the body consciousness (which is now taking form more and more clearly), even the one that is subject to the old habit, is conscious of the Divine Existence, I might say (the existence of the Divine and almost the Divine Existence), but it still has a sense of helplessness, and also, within that helplessness, of a complete surrender to the divine Will: If we arent ready, it will be like that [= the dissolution]. And there is a part that feels ready, that understands and knows how things must be and wants them that way, and the two clash. Its not that one is for the Divine and the other against, nothing of all that old business is there any longer: there is the complete acceptance of the Divine, but the sensation of not being ready the sensation that the world isnt ready (it wasnt at all an individual affair, not at all, it was a terrestrial consciousness).
  

1971-07-03, #Agenda Vol 12, #unset, #Kabbalah
  
   You know, its like a live demonstration of the existence of the Divine and what the Divine Existence isan absolute existence and what it isand then what it has become.
  

2.01 - The Yoga and Its Objects, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  The Yoga and Its Objects
   the Divine Existence. If this attitude of perfect self-surrender can be even imperfectly established, all necessity of Yogic kriya inevitably ceases. For then God himself in us becomes the sadhaka and the siddha and his divine power works in us, not by our artificial processes, but by a working of Nature which is perfectly informed, all-searching and infallibly efficient. Even the most powerful Rajayogic samyama, the most developed pran.ayama, the most strenuous meditation, the most ecstatic Bhakti, the most self-denying action, mighty as they are and efficacious, are comparatively weak in their results when set beside this supreme working. For those are all limited to a certain extent by our capacity, but this is illimitable in potency because it is God's capacity. It is only limited by his will which knows what is best for the world and for each of us in the world and apart from it.
  

2.03 - The Eternal and the Individual, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  Our unity with the world-being is the consciousness of a Self which at one and the same time cosmicises in the world and individualises through the individual Purusha, and both in that world-being and in this individual being and in all individual beings it is aware of the same Self manifesting and experiencing its various manifestations. That then is a Self which must be one in its being, - otherwise we could not have this experience of unity, - and yet must be capable in its very unity of cosmic differentiation and multiple individuality. The unity is its being,
  - yes, but the cosmic differentiation and the multiple individuality are the power of its being which it is constantly displaying and which it is its delight and the nature of its consciousness to display. If then we arrive at unity with that, if we even become entirely and in every way that being, why should the power of its being be excised and why at all should we desire or labour to excise it? We should then only diminish the scope of our unity with it by an exclusive concentration accepting the divine being but not accepting our part in the power and consciousness and infinite delight of the Divine. It would in fact be the individual seeking peace and rest of union in a motionless identity, but rejecting delight and various joy of union in the nature and act and power of the Divine Existence. That is possible, but there is no necessity to uphold it as the ultimate aim of our being or as our ultimate perfection.
  
  --
  
  We have the perfect union in His being and can absorb ourselves in it at any time, but we have also this other differentiated unity and can emerge into it and act freely in it at any time without losing oneness: for we have merged the ego and are absolved from the exclusive stresses of our mentality. Then for peace and rest? But we have the peace and rest by virtue of our unity with Him, even as the Divine possesses for ever His eternal calm in the midst of His eternal action. Then for the mere joy of getting rid of all differentiation? But that differentiation has its divine purpose: it is a means of greater unity, not as in the egoistic life a means of division; for we enjoy by it our unity with our other selves and with God in all, which we exclude by our rejection of His multiple being. In either experience it is the Divine in the individual possessing and enjoying in one case the Divine in His pure unity or in the other the Divine in that and in the unity of the cosmos; it is not the absolute Divine recovering after having lost His unity. Certainly, we may prefer the absorption in a pure exclusive unity or a departure into a supracosmic transcendence, but there is in the spiritual truth of the Divine Existence no compelling reason why we should not participate in this large possession and bliss of His universal being which is the fulfilment of our individuality.
  
  --
  
  The normal experience of the reason therefore is not applicable to these higher truths. In the first place the ego is the individual only in the ignorance; there is a true individual who is not the ego and still has an eternal relation with all other individuals which is not egoistic or self-separative, but of which the essential character is practical mutuality founded in essential unity. This mutuality founded in unity is the whole secret of the Divine Existence in its perfect manifestation; it must be the basis of anything to which we can give the name of a divine life. But, secondly, we see that the whole difficulty and confusion into which the normal reason falls is that we are speaking of a higher and illimitable self-experience founded on divine infinities and yet are applying to it a language formed by this lower and limited experience which founds itself on finite appearances and the separative definitions by which we try to distinguish and classify the phenomena of the material universe. Thus we have to use the word individual and speak of the ego and the true individual, just as we speak sometimes of the apparent and the real Man.
  

2.04 - The Divine and the Undivine, #The Life Divine, #Sri Aurobindo, #Integral Yoga
   turn, a falsifying departure from some ideal Truth of being. To our minds which do not possess that Truth but can conceive it, this departure presents itself either as a state from which we have lapsed spiritually or as a possibility or promise which we cannot fulfil, cannot realise because it exists only as an ideal.
  There has been either a lapse of the inner spirit from a greater consciousness and knowledge, delight, love and beauty, power and capacity, harmony and good, or else there is a failure of our struggling nature, an impotence to achieve what we instinctively see to be divine and desirable. If we penetrate to the cause of the fall or the failure, we shall find that all proceeds from the one primal fact that our being, consciousness, force, experience of things represent - not in their very self, but in their surface pragmatic nature - a principle or an effective phenomenon of division or rupture in the unity of the Divine Existence. This division becomes in its inevitable practical effect a limitation of the divine consciousness and knowledge, the divine delight and beauty, the divine power and capacity, the divine harmony and good: there is a limitation of completeness and wholeness, a blindness in our vision of these things, a lameness in our following of them, in our experience of them a fragmentation, a diminution of power and intensity, a lowering of quality, - the mark of a descent from spiritual heights or else of a consciousness emerging from the insensible neutral monotone of the Inconscience; the intensities which are normal and natural on higher ranges are in us lost or toned down so as to harmonise with the blacks and greys of our material existence.
  There arises too by a secondary ulterior effect a perversion of these highest things; in our limited mentality unconsciousness and wrong consciousness intervene, ignorance covers our whole nature and - by the misapplication or misdirection of an imperfect will and knowledge, by automatic reactions of our diminished consciousness-force and the inept poverty of our substance - contradictions of the divine elements are formed, incapacity, inertia, falsehood, error, pain and grief, wrong-doing, discord, evil. There is too, always, somewhere hidden in our selves, nursed in our recesses, even when not overtly felt in the
  --
  But these conclusions are only first reasonings or primary intuitions founded on our inner self-experience and the apparent facts of universal existence. They cannot be entirely validated unless we know the real cause of ignorance, imperfection and suffering and their place in the cosmic purpose or cosmic order.
  There are three propositions about God and the world, - if we admit the Divine Existence, - to which the general reason and consciousness of mankind bear witness; but, one of the three,
  - which is yet necessitated by the character of the world we live in, - does not harmonise with the two others, and by this disharmony the human mind is thrown into great perplexities of contradiction and driven to doubt and denial. For, first, we find
  --
  413
   affirmed an omnipresent Divinity and Reality pure, perfect and blissful, without whom, apart from whom nothing could exist, since all exists only by him and in his being. All thinking on the subject that is not atheistic or materialistic or else primitive and anthropomorphic, has to start from this admission or to arrive at this fundamental concept. It is true that certain religions seem to suppose an extracosmic Deity who has created a world outside and apart from his own existence; but when they come to construct a theology or spiritual philosophy, these too admit omnipresence or immanence, - for this omnipresence imposes itself, is a necessity of spiritual thinking. If there is such a Divinity, Self or Reality, it must be everywhere, one and indivisible, nothing can possibly exist apart from its existence; nothing can be born from another than That; there can be nothing unsupported by That, independent of It, unfilled by the breath and power of Its being. It has been held indeed that the ignorance, the imperfection, the suffering of this world are not supported by the Divine Existence; but we have then to suppose two Gods, an Ormuzd of the good and an Ahriman of the evil or, perhaps, a perfect supracosmic and immanent Being and an imperfect cosmic Demiurge or separate undivine Nature. This is a possible conception but improbable to our highest intelligence, - it can only be at most a subordinate aspect, not the original truth or the whole truth of things; nor can we suppose that the one Self and Spirit in all and the one Power creator of all are different, contrary in the character of their being, separate in their will and purpose. Our reason tells us, our intuitive consciousness feels, and their witness is confirmed by spiritual experience, that the one pure and absolute Existence exists in all things and beings even as all things and beings exist in It and by It, and nothing can be or happen without this indwelling and all-supporting
  Presence.
  --
  The Life Divine
   and their process. But, on the other hand, the actual process of things, the actual relations which we see are, as presented to our human consciousness, relations of imperfection, of limitation; there appears a disharmony, even a perversion, something that is the contrary of our conception of the Divine Existence, a very apparent denial or at least a disfigurement or disguise of the
  Divine Presence. There arises then a third affirmation of the
  --
   in our present nature inseparably entwined together, look like conjoint dualities, negative pole and positive pole of the same unreality, and since they cannot be elevated and transformed, they must be both abandoned: humanity cannot be fulfilled in divinity; it must cease, be left behind and rejected. Whether the result will be an individual enjoyment of the absolute divine nature or of the Divine Presence or a Nirvana in the featureless
  Absolute, is a point on which religions and philosophies differ: but in either case human existence on earth must be taken as condemned to eternal imperfection by the very law of its being; it is perpetually and unchangeably an undivine manifestation in the Divine Existence. The soul by taking on manhood, perhaps by the very fact of birth itself, has fallen from the Divine, has committed an original sin or error which it must be man's spiritual aim, as soon as he is enlightened, thoroughly to cancel, unflinchingly to eliminate.
  In that case, the only reasonable explanation of such a paradoxical manifestation or creation is that it is a cosmic game, a

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