IN CHAPTERS TITLE
IN CHAPTERS CLASSNAME
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the Divine Man
the Divine Manifestation
TERMS STARTING WITH
Amal: “The pointer in the passage is to an excessive growth of falsehood before the Divine manifests—a period of great ignorance which will end with a sudden surprising revelation.”
Apocalypse ::: Nolini: “The finality that is to happen, the Divine Manifestation.”
avatara (avatar) ::: divine incarnation; the "descent into form" of the avatara Godhead (deva, isvara, purus.ottama), "when the divine Consciousness and Power, taking upon itself the human form and the human mode of action, possesses it not only by powers and magnitudes, by degrees and outward faces of itself but out of its eternal self-knowledge" in order "to exemplify the possibility of the Divine manifest in the human being" and "to leave the inﬂuence of that manifestation vibrating in the earth-nature and the soul of that manifestation presiding over its upward endeavour"; any of the ten incarnations of Vis.n.u described in the Hindu tradition, regarded by Sri Aurobindo as "a parable of evolution".
avatara (Avatar) ::: Incarnation; the descent into form; the revelation of the Godhead in humanity; the Divine manifest in a human appearance; the word avatara means a descent; it is the coming down of the Divine below the line which divides the divine from the human world or status.
Avatar ::: We have to remark c
refully that the upholding of Dharma in the world is not the only object of the descent of the Avatar, that great mystery of the Divine manifest in humanity; for the upholding of the Dharma is not an all-sufficient object in itself, not the supreme possible aim for the manifestation of a Christ, a Krishna, a Buddha, but is only the general condition of a higher aim and a more supreme and divine utility. For there are two aspects of the divine birth; one is a descent, the birth of God in humanity, the Godhead manifesting itself in the human form and nature, the eternal Avatar; the other is an ascent, the birth of man into the Godhead, man rising into the divine nature and consciousness, madbhavam agatah. ; it is the being born anew in a second birth of the soul. It is that new birth which Avatarhood and the upholding of the Dharma are intended to serve.
Ref: CWSA Vol.19 , Page: 147-48
(b) In philosophy: god-like power, spiritual power, or creative power, mystery, the divine man, a spirit man, god-like man, a sage who is beyond our knowledge, vital force, the mind, the animal spirit, energy, the operation of the active cosmic principle yang (as in Neo-Confucianism).
Both Yah and Yaho were Hebrew mystery-names; Yah is “a later abbreviation [of Yaho] which, from containing an abstract ideal, became finally applied to, and connected with, a phallic symbol — the lingham of creation” (TG 374). Thus Yaho and Yah are two forms of the same original Shemitic god-name found throughout Asia Minor, and which appeared in its Greek form as Iao. The Gnostics revived the Chaldean and Phoenician mystery-god Iao, placing it above the seven heavens as representing spiritual light. Its ray was nous, standing for the Demiurge as well as the divine manas. “Y-ha-ho was a sacred word in the Egyptian mysteries, which signified ‘the one eternal and concealed deity’ in nature and in man; i.e., the ‘universal Divine Ideation,’ and the human Manas, or the higher Ego” (TG 375). Yaho in consequence must not be confused with Yehowah or Jehovah, for Jehovah was merely the inferior reflection in the higher material worlds of the spiritual light called Yaho. Yaho, therefore, is equivalent in type, standing, and character to atman, the universal, of theosophical literature.
deva ::: 1. god, godhead; God, Godhead, the Divine. ::: 2. [tantrika distinction of sadhakas]: the divine man. ::: devan [accusative plural]
godhead ::: Sri Aurobindo: ". . . the Godhead is all that is universe and all that is in the universe and all that is more than the universe. The Gita lays stress first on his supracosmic existence. For otherwise the mind would miss its highest goal and remain turned towards the cosmic only or else attached to some partial experience of the Divine in the cosmos. It lays stress next on his universal existence in which all moves and acts. For that is the justification of the cosmic effort and that is the vast spiritual self-awareness in which the Godhead self-seen as the Time-Spirit does his universal works. Next it insists with a certain austere emphasis on the acceptance of the Godhead as the divine inhabitant in the human body. For he is the Immanent in all existences, and if the indwelling divinity is not recognised, not only will the divine meaning of individual existence be missed, the urge to our supreme spiritual possibilities deprived of its greatest force, but the relations of soul with soul in humanity will be left petty, limited and egoistic. Finally, it insists at great length on the divine manifestation in all things in the universe and affirms the derivation of all that is from the nature, power and light of the one Godhead.” *Essays on the Gita
Godhead ::: “… the Godhead is all that is universe and all that is in the universe and all that is more than the universe. The Gita lays stress first on his supracosmic existence. For otherwise the mind would miss its highest goal and remain turned towards the cosmic only or else attached to some partial experience of the Divine in the cosmos. It lays stress next on his universal existence in which all moves and acts. For that is the justification of the cosmic effort and that is the vast spiritual self-awareness in which the Godhead self-seen as the Time-Spirit does his universal works. Next it insists with a certain austere emphasis on the acceptance of the Godhead as the divine inhabitant in the human body. For he is the Immanent in all existences, and if the indwelling divinity is not recognised, not only will the divine meaning of individual existence be missed, the urge to our supreme spiritual possibilities deprived of its greatest force, but the relations of soul with soul in humanity will be left petty, limited and egoistic. Finally, it insists at great length on the divine manifestation in all things in the universe and affirms the derivation of all that is from the nature, power and light of the one Godhead.” Essays on the Gita
It is one of the greatest weapons of the Asura at work when you are taught to shun beauty. It has been the ruin of India. The Divine manifests in the psychic as love, in the mind as knowledge, in the vital as power and in the physical as beauty. If you discard beauty it means that you are depriving the Divine of this manifestation in the material and you hand over that part to the Asura.
". . . [man"s] nature calls for a human intermediary so that he may feel the Divine in something entirely close to his own humanity and sensible in a human influence and example. This call is satisfied by the Divine manifest in a human appearance, the Incarnation, the Avatar. . . .” The Synthesis of Yoga
“… [man’s] nature calls for a human intermediary so that he may feel the Divine in something entirely close to his own humanity and sensible in a human influence and example. This call is satisfied by the Divine manifest in a human appearance, the Incarnation, the Avatar….” The Synthesis of Yoga
Mantra is at once a symbol, an instrument and a sound body for the divine manifestation.
pisacavat ::: as the unbound vital being, the divine maniac or else the divine demoniac.
The great Eleusinian divinities, as far as is known, were three: Demeter-Thesmophoros as goddess of law and order; Persephone-Kore the divine maid; and Iacchos the divine son (the divine man whom it was the object of the Mysteries to bring forth from the “tomb” of the human man). Probably because of her association with Persephone, Demeter was in one of her aspects a divinity of the underworld and was worshiped as such in Sparta and at Hermione at Argolis.
"The mantra is one of these psycho-spiritual means, at once a symbol, an instrument and a sound body for the divine manifestation, . . . .” The Life Divine
“The mantra is one of these psycho-spiritual means, at once a symbol, an instrument and a sound body for the divine manifestation, . . . ” The Life Divine
“The mantra is one of these psycho-spiritual means, at once a symbol, an instrument and a sound body for the divine manifestation, …” The Life Divine
The method of the Divine Manifestation is through calm and harmony, not through a catastrophic upheaval.
1 The Mother
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1:The natural man has to evolve himself into the divine Man; the sons of Death have to know themselves as the children of Immortality. ~ Sri Aurobindo, The Life Divine, The Progress to Knowledge - God, Man and Nature,
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1:The natural man has to evolve himself into the divine Man; the sons of Death have to know themselves as the children of Immortality. ~ Sri Aurobindo, The Life Divine, The Progress to Knowledge - God, Man and Nature,
2:She would be quiet at first. Then she would say a word about something small, something she had noticed, and then another word, and another, each one flung out like a little piece of sand, one from this direction, another form behind, more and more, until his looks, his character, his soul would have eroded away . . . I was afraid that some unseen speck of truth would fly into my eye, blur what I was seeing and transform him from the divine man I thought he was into someone quite mundane, mortally wounded with tiresome habits and irritating imperfections. ~ Amy Tan,
3:And God is all in all. He is ever seeking to get down to us—to be the divine man to us. And we are ever saying, "That be far from thee, Lord!" We are careful, in our unbelief, over the divine dignity, of which he is too grand to think. Better pleasing to God, it needs little daring to say, is the audacity of Job, who, rushing into his presence, and flinging the door of his presence-chamber to the wall, like a troubled, it may be angry, but yet faithful child, calls aloud in the ear of him whose perfect Fatherhood he has yet to learn: "Am I a sea or a whale, that thou settest a watch over me? ~ George MacDonald,
38 Integral Yoga
1 Baha i Faith
38 Sri Aurobindo
16 The Mother
11 Nolini Kanta Gupta
4 George Van Vrekhem
2 Sri Ramakrishna
2 James George Frazer
2 Alice Bailey
2 A B Purani
11 The Synthesis Of Yoga
7 Essays On The Gita
6 The Life Divine
4 Preparing for the Miraculous
4 Collected Works of Nolini Kanta Gupta - Vol 03
3 Some Answers From The Mother
3 Questions And Answers 1955
3 Collected Works of Nolini Kanta Gupta - Vol 05
2 The Mother With Letters On The Mother
2 The Gospel of Sri Ramakrishna
2 The Golden Bough
2 Questions And Answers 1950-1951
2 Questions And Answers 1929-1931
2 Letters On Yoga I
2 Evening Talks With Sri Aurobindo
2 Collected Works of Nolini Kanta Gupta - Vol 07
2 A Treatise on Cosmic Fire
2 Agenda Vol 13
0.00 - INTRODUCTION, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
The Divine Mother asked Sri Ramakrishna not to be lost in the featureless Absolute but to remain, in bhavamukha, on the threshold of relative consciousness, the border line between the Absolute and the Relative. He was to keep himself at the "sixth centre" of Tantra, from which he could see not only the glory of the seventh, but also the Divine Manifestations of the Kundalini in the lower centres. He gently oscillated back and forth across the dividing line. Ecstatic devotion to the Divine Mother alternated with serene absorption in the Ocean of Absolute Unity. He thus bridged the gulf between the Personal and the Impersonal, the immanent and the transcendent aspects of Reality. This is a unique experience in the recorded spiritual history of the world.
--- TOTAPURI'S LESSON
0.10 - Letters to a Young Captain, #Some Answers From The Mother, #The Mother, #Integral Yoga
in the Kaliyuga9 that the Divine Manifests fully because
man is in great danger in this age. And here he is! He
0.11 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
In the eyes of the Divine Man is slow indeed!
But perhaps in these two cases, the slowness is not the same.
0.14 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
It is under the psychic influence that the Divine Manifests in
man and thus prepares the coming of superhumanity.
0 1960-10-11, #Agenda Vol 01, #unset, #Zen
I myself use it for a very special reason, because You see, I invoke (the words are a bit strange) the Lord of Tomorrow. Not the unmanifest Lord, but the Lord as he will manifest tomorrow, or in Sri Aurobindos words, the Divine Manifestation in its supramental form.
So the first sound of my mantra is the call to that, the evocation. With the second sound, the bodys cells make their surrender, they give themselves. And with the third sound comes the identification of this [the body] with That, which produces the divine life. These are my three sounds.
0 1967-06-24, #Agenda Vol 08, #The Mother, #Integral Yoga
Its as if, in order to replace that habit, there was a kind of effort to create another one(!) which is only an approximation. Does that state of consciousness, that way of being, that way of existing, reacting, expressing, does it strive towards the Divine Manifestation? Is it in conformity with the tendency towards the Divine Manifestation? The thought is silent, immobile, so the imagination doesnt function (all that is deliberate), and the movement is trying to be as sincere and spontaneous as possible under the influence of the divine Presence. Words distort too much.
From time to time, now and then, all at once the concrete experience, as in a flash: the experience of the Presence, of identification. But it lasts for a few seconds, then things revert to their former state.
0 1969-10-25, #Agenda Vol 10, #The Mother, #Integral Yoga
See, I might say (it sounds like literature) that in a certain state, in that state in which it no longer feels itself and only the awareness of the Divine remains, theres the sense of an Immortality, of Eternity; and if theres the least sensation of something in which the Divine Manifests, it absolutely becomes the sense of deathyou instantly become mortal again. And acute, you know, acute like that. But then, its very subtle, because the sensation (sensation or perception or feeling) of I has completely disappeared, all the time, all the timereally so, completely; its the something, the something which is still a little different, and that becomes terribly painful the body is perfectly at case only when it no longer feels itself.
Its hard to explain, but thats how it is.
0 1972-02-08, #Agenda Vol 13, #The Mother, #Integral Yoga
the Divine Manifests in man under the psychic influence, and that is how the coming of superhumanity is prepared.
The psychic being is immortal, so through it immortality can manifest on earth.
0 1972-04-04, #Agenda Vol 13, #The Mother, #Integral Yoga
It may take time, there may be turmoil and difficultyyou must be inflexible: I am for the Divine and the Divine Manifestation, in spite of everything and anything. Voil. Then it is omnipotenceEVEN OVER DEATH.
I am not saying tomorrow, I am not saying immediately, but its a certainty.
03.10 - Sincerity, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
This central sincerity, however, has to be worked out in actual life. For, one may be true in the spirit, but falseweak, that is to sayin the flesh. The light of the central being usually finds its way first into the mind. One becomes then mentally sincere: in other words, one has the idea, the thought that the Divine is the goal and nothing else can or shall satisfy. With the light in the mind, one sees also in oneself more and more the dark spots, the weaknesses, the obstaclesone becomes conscious of one's feelings, discovers elements that have to be corrected or purged. But this mental sincerity, this recognition in the understanding is not enough: it remains mostly ineffective and barren with regard to life and character. One appears at this stage to lead a double life: one knows and understands, to some extent at least, but one is unable to act up even to that much knowledge and understanding. It is only when the power of sincerity descends still further and assumes a concreter form, when the vital becomes sincere and' is converted, then the urge is there not only to see and understand, but to do and achieve. Without the vital's sincerity, its will to be transformed, one remains at best a witness, one has an inner perception of consciousness of the Divine, but in actual living one lets the old ordinary nature to go its own way. It is the sincerity in the vital,-its win to possess the Divine and the Divine alone, its ardour to collaborate with the Divine the conscious that brings about the crucial, the most dynamic change. Sadhana instead of being a mere mental occupation, an intellectual pursuit, acquires the urgency of living and doing and achieving. Finally, the vital sincerity, when it reaches its climax, calls for the ultimate sinceritysincerity in the body. When the body consciousness becomes sincere then we cannot but be and act as decided and guided by the divine consciousness; we live and move and have our being wholly in the Divine Manner. Then what the inmost being, the psychic, envisages in the divine light, the body inevitably and automatically executes. There is no gap between the two. The spirit and the fleshsoul and bodyare soldered, fused together in one single compact entity. One starts with the central sincerity in the psychic being and progress of sadhana means the extension of this sincerity gradually to all the outlying parts and levels of the being till, when the body is reached, the whole consciousness becomes, as it were, a massive pyramid of loyalty.
03.17 - The Souls Odyssey, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
The Tragic Spirit in Nature the Divine Man
Other Authors Nolini Kanta Gupta Part ThreeThe Souls Odyssey
The Tragic Spirit in Nature the Divine Man
04.01 - The Divine Man, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
object:04.01 - the Divine Man
author class:Nolini Kanta Gupta
the Divine Man
The core of Sri Aurobindo's teaching, the central pivot on which his Yoga and his work rest is the mystery of the Divine DescentSpirit descending into Matter and becoming Matter, God coming down upon earth and becoming human, and as a necessary and inevitable consequence, Matter rising and being transformed into Spirit and man becoming God and Godlike.
The individual or personal Divine leaves his home of all blissVaikunthaforgets himself and enters into this world of all misery; but this does not mean that he becomes wholly the Man of Misery: he encompasses all misery within himself, penetrates as well into the stuff and substance of all misery, but suffuses all that with the purifying and transforming pressure of his own supreme consciousness. And yet pain and suffering are real, cruelly real, even to the Divine Man. Just as the ordinary human creature suffers and agonises in spite of the divine essence in him, in spite of his other deeper truth and reality, his soul of inalienable bliss, his psychic being, the Divine too suffers in the same way in spite of his divinity. This double line of consciousness, this system of parallels running alongside each other, interacting upon each other (even intersecting each other, when viewed in a frame of infinity) gives the whole secret mechanism of creation, its purpose, its working and its fulfilment. It is nothing else than the gradual replacement or elimination, elevation or sublimation of the elements on one line that are transmuted into those of the other. The Divine enters into the Evil to root out the Evil and plant there or release and fructify the seed of Divinity lying covered over and lost in the depths of dead inconscience.
The Divine descends as an individual person fundamentally to hasten the evolutionary process and to complete it; he takes the human form to raise humanity to divinity. The fact and the nature of the process have been well exemplified in Sri Ramakrishna who, it is said, took up successively different lines of spiritual discipline and by a supreme and sovereign force of concentration achieved realisation in each line in the course of a few days what might take in normal circumstances years or even lives to do. The Divine gathers and concentrates in himself the world-force, the Nature-Energyeven like adynamo and focuses and canalises it to give it its full, integral and absolute effectivity. And mortal pain he accepts, and swallows the poison of ignorant lifeeven like Nilakantha Shivato transmute it into ecstasy and immortality. The Divine Mother sank into the earth-nature of a human body:
04.02 - Human Progress, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
the Divine Man Consciousness as Energy
Other Authors Nolini Kanta Gupta Part FourHuman Progress
the Divine Man Consciousness as Energy
05.02 - Gods Labour, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
The usual idea of God (as the theists hold, for example) is that he is an infinite eternal impassible being, aloof from human toils and earthly turmoils, himself untouched by these and yet, in and through them, directing the world for an inscrutable purpose, unless it is for leaning towards it and stretching out the hand of Grace to those of the mortals who wish to come out of the nightmare of life, sever the coils of earthly existence. But the Divine in order to be and remain divine need not hold to his seat above and outside the creation, severely separated from his creatures. He can, on the contrary, become truly the ordinary man and labour as all others, yet maintaining his divinity and being conscious of it. After all, is not man, every human being, built in the same pattern, a composite of the earthly human element supported and infused by a secret divine element? However, God, the individual Divine, does become man, one of them and one with them. Only, his labour thereby increases manifold, hard and heavy, although for that very reason full of a bright rich multiple promise. The Divine's self-hurilanisation has for it a double purpose: (I) to show man by example how he can become what he truly is, how he can divinise himself: the Divine as man lives out the life of a sadhakawholly and completely; (2) to help concretely by his own force of consciousness the world and man in their endeavour for progress and evolution, to give the help wholly and completely from the innermost status of the self down to the most external physical body and the material field. This help again is a twofold function. The first is to make available, gather within easy reach, the high realisations, the spiritual treasures that are normally stored in a heaven somewhere else. the Divine Man brings down the divine attributes close to our earth, turns them from mere far possibilities into near probabilities, even imminent realities. They are made part and parcel, constituent elements of the earthly atmosphere, so that one has only to open one's mouth to brea the in, extend one's arms to seize and possess them: even to this opening and this gesture man is helped by the concrete touch and presence of the Divine. Further, the help and succour come in another way which is more intimate, more living and appealing to man.
A great mystery of existence, its central rub is the presence of Evil. All spiritual, generally all human endeavour has to face and answer this Sphinx. As he answers, so will be his fate. He cannot rise up even if he wishes, earth cannot progress even when there is the occasion, because of this besetting obstacle. It has many names and many forms. It is Sin or Satan in Christianity; Buddhism calls it Mara. In India it is generally known as Maya. Grief and sorrow, weakness and want, disease and death are its external and ubiquitous forms. It is a force of gravitation, as graphically named by a modern Christian mystic, that pulls man down, fixes him upon earth with its iron law of mortality, never allowing him to mount high and soar in the spiritual heavens. It has also been called the Wheel of Karma or the cycle of Ignorance. And the aim of all spiritual seekers has been to rise out of itsome-how, by force of tapasy, energy of concentrated will or divine Gracego through or by-pass and escape into the Beyond. This is the path of ascent I referred to at the outset. In this view it is taken for granted that this creation is transient and empty of happinessanityam asukham (Gita)it is anatta, empty of self or consciousness (Buddha) and it will be always so. The only way to deal with it, the way of the wise, is to discard it and pass over.
1.00c - DIVISION C - THE ETHERIC BODY AND PRANA, #A Treatise on Cosmic Fire, #Alice Bailey, #Occultism
Finally, in the study of the etheric body and prana comes comprehension of the method of logoic manifestation, and therefore much of interest to the metaphysician, and all abstract thinkers. The etheric body of man holds hid the secret of his objectivity. It has its correspondence on the archetypal plane,the plane we call that of the Divine Manifestation, the first plane of our solar system, the plane Adi. The matter of that highest plane is called often the "sea of fire" and it is the root of the akasha, the term applied to the substance of the second plane of manifestation. Let us trace the analogy a little more in detail, for in its just apprehension will be found much of illumination and much that will serve to elucidate problems both macrocosmic and microcosmic. We will begin with man and his etheric body.
The etheric body has been described as a network, permeated with fire, or as a web, animated with golden light. It is spoken of in the Bible as the "golden bowl."  It is a composition of that matter of the physical plane which we call etheric, and its shape is brought about by the fine interlacing strands of this matter being built by the action of the lesser Builders into the form or mould upon which later the dense physical body can be moulded. Under the Law of Attraction, the denser matter of the physical plane is made to cohere to this vitalised form, and is gradually built up around it, and within it, until the interpenetration is so complete that the two forms make but one unit; the pranic emanations of the etheric body itself play upon the dense physical body in the same manner as the pranic emanations of the sun play upon the etheric body. It is all one vast system of transmission and of interdependence within the system. All receive in order to give, and to pass on to that which is lesser or not so evolved. Upon every plane this process can be seen.
1.00e - DIVISION E - MOTION ON THE PHYSICAL AND ASTRAL PLANES, #A Treatise on Cosmic Fire, #Alice Bailey, #Occultism
What are the senses? How many are there? And what is their connection with the indwelling Man, the Thinker, the Divine Manasaputra? These are questions of vital moment, and in their due comprehension comes the ability wisely to follow the path of knowledge.
The senses might be defined as those organs whereby man becomes aware of his surroundings. We should perhaps express them not so much as organs (for after all, an organ is a material form, existent for a purpose) but as media whereby the Thinker comes in contact with his environment. They are the means whereby he makes investigation on the plane of the gross physical, for instance; the means whereby he buys his experience, whereby he discovers that which he requires to know, whereby he becomes aware, and whereby he expands his consciousness. We are dealing here with the five senses as used by the human being. In the animal these five senses exist but, as the thinking correlating faculty is lacking, as the "relation between" the self and the not-self is but little developed, we will not concern ourselves with them at this juncture. The senses in the animal kingdom are group faculty and demonstrate as racial instinct. The senses in man are his individual asset, and demonstrate:
1.01 - Adam Kadmon and the Evolution, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
theos anr, the Divine Man, seems to have been known also
by those people who dedicated their lives to becoming what,
the ill-begotten creation by the Demiurge, the Divine Mani-
festation became divided into two: the greater part, where
1.01 - The Four Aids, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
25:But while it is difficult for man to believe in something unseen within himself, it is easy for him to believe in something which he can image as extraneous to himself. The spiritual progress of most human beings demands an extraneous support, an object of faith outside us. It needs an external image of God; or it needs a human representative, -- Incarnation, Prophet or Guru; or it demands both and receives them. For according to the need of the human soul the Divine Manifests himself as deity, as human divine or in simple humanity, -- using that thick disguise, which so successfully conceals the Godhead, for a means of transmission of his guidance.
26:The Hindu discipline of spirituality provides for this need of the soul by the conceptions of the Ishta Devata, the Avatar and the Gum. By the Ishta Devata, the chosen deity, is meant, -- not some inferior Power, but a name and form of the transcendent and universal Godhead. Almost all religions either have as their base or make use of some such name and form of the Divine. Its necessity for the human soul is evident. God is the All and more than the All. But that which is more than the All, how shall man conceive? And even the All is at first too hard for him; for he himself in his active consciousness is a limited and selective formation and can open himself only to that which is in harmony with his limited nature. There are things in the All which are too hard for his comprehension or seem too terrible to his sensitive emotions and cowering sensations. Or, simply, he cannot conceive as the Divine, cannot approach or cannot recognise something that is too much out of the circle of his ignorant or partial conceptions. It is necessary for him to conceive God in his own image or at some form that is beyond himself but consonant with his highest tendencies and seizable by his feelings or his intelligence. Otherwise it would be difficult for him to come into contact and communion with the Divine.
27:Even then his nature calls for a human intermediary so that he may feel the Divine in something entirely close to his own humanity and sensible in a human influence and example. This call is satisfied by the Divine Manifest in a human appearance, the Incarnation, the Avatar-Krishna, Christ, Buddha. Or if this is too hard for him to conceive, the Divine represents himself through a less marvellous intermediary, -- Prophet or Teacher. For many who cannot conceive or are unwilling to accept the Divine Man, are ready to open themselves to the supreme man, terming him not incarnation but world-teacher or divine representative.
28:This also is not enough; a living influence, a living example, a present instruction is needed. For it is only the few who can make the past Teacher and his teaching, the past Incarnation and his example and influence a living force in their lives. For this need also the Hindu discipline provides in the relation of the Guru and the disciple. The Guru may sometimes be the Incarnation or World-Teacher; but it is sufficient that he should represent to the disciple the divine wisdom, convey to him something of the divine ideal or make him feel the realised relation of the human soul with the Eternal.
1.02.4.1 - The Worlds - Surya, #Isha Upanishad, #unset, #Zen
In relation to the soul's individual development, therefore, the life in worlds beyond, like the life upon earth, is a means and not an object in itself. After liberation the soul may possess these worlds as it possesses the material birth, accepting in them a means towards the Divine Manifestation in which they form a condition of its fullness, each being one of the parts in a series of organised states of conscious being which is linked with and supports all the rest.
1.03 - The Armour of Grace, #The Mother With Letters On The Mother, #Sri Aurobindo, #Integral Yoga
1:To walk through life armoured against all fear, peril and disaster, only two things are needed, two that go always together - the Grace of the Divine Mother and on your side an inner state made up of faith, sincerity and surrender. Let your faith be pure, candid and perfect. An egoistic faith in the mental and vital being tainted by ambition, pride, vanity, mental arrogance, vital self-will, personal demand, desire for the petty satisfactions of the lower nature is a low and smoke-obscured flame that cannot burn upwards to heaven. Regard your life as given you only for the divine work and to help in the Divine Manifestation. Desire nothing but the purity, force, light, wideness, calm, Ananda of the divine consciousness and its insistence to transform and perfect your mind, life and body. Ask for nothing but the divine, spiritual and supramental Truth, its realisation on earth and in you and in all who are called and chosen and the conditions needed for its creation and its victory over all opposing forces.
2:Let your sincerity and surrender be genuine and entire. When you give yourself, give completely, without demand, without condition, without reservation so that all in you shall belong to the Divine Mother and nothing be left to the ego or given to any other power.
1.04 - The Core of the Teaching, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
His place man as its deity and society as its visible idol. At its best it is practical, ethical, social, pragmatic, altruistic, humanitarian. Now all these things are good, are especially needed at the present day, are part of the divine Will or they would not have become so dominant in humanity. Nor is there any reason why the Divine Man, the man who lives in the Brahmic consciousness, in the God-being should not be all of these things in his action; he will be, if they are the best ideal of the age, the
Yugadharma, and there is no yet higher ideal to be established,
1.06 - The Ascent of the Sacrifice 2 The Works of Love - The Works of Life, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
In itself the adoration in the act is a great and complete and powerful sacrifice that tends by its self-multiplication to reach the discovery of the One and make the radiation of the Divine possible. For devotion by its embodiment in acts not only makes its own way broad and full and dynamic, but brings at once into the harder way of works in the world the divinely passionate element of joy and love which is often absent in its beginning when it is only the austere spiritual Will that follows in a struggling uplifting tension the steep ascent, and the heart is still asleep or bound to silence. If the spirit of divine love can enter, the hardness of the way diminishes, the tension is lightened, there is a sweetness and joy even in the core of difficulty and struggle. The indispensable surrender of all our will and works and activities to the Supreme is indeed only perfect and perfectly effective when it is a surrender of love. All life turned into this cult, all actions done in the love of the Divine and in the love of the world and its creatures seen and felt as the Divine Manifested in many disguises become by that very fact part of an integral Yoga.
It is the inner offering of the heart's adoration, the soul of it in the symbol, the spirit of it in the act, that is the very life of the sacrifice. If this offering is to be complete and universal, then a turning of all our emotions to the Divine is imperative. This is the intensest way of purification for the human heart, more powerful than any ethical or aesthetic catharsis could ever be by its half-power and superficial pressure. A psychic fire within must be lit into which all is thrown with the Divine Name upon it. In that fire all the emotions are compelled to cast off their grosser elements and those that are undivine perversions are burned away and the others discard their insufficiencies, till a spirit of largest love and a stainless divine delight arises out of the flame and smoke and frankincense. It is the divine love which so emerges that, extended in inward feeling to the Divine in man and all creatures in an active universal equality, will be more potent for the perfectibility of life and a more real instrument than the ineffective mental ideal of brotherhood can ever be. It is this poured out into acts that could alone create a harmony in the world and a true unity between all its creatures; all else strives in vain towards that end so long as Divine Love has not disclosed itself as the heart of the delivered manifestation in terrestrial Nature.
1.07 - Incarnate Human Gods, #The Golden Bough, #James George Frazer, #Occultism
the comm and of the Divine Man, or _Lubare_ (god), as he was called,
who reigned supreme not only in matters of faith and ritual, but
1.07 - Production of the mind-born sons of Brahma, #Vishnu Purana, #Vyasa, #Hinduism
Then Brahmā created himself the Manu Svāyambhuva, born of, and identical with, his original self, for the protection of created beings; and the female portion of himself he constituted Śatarūpā, whom austerity purified from the sin (of forbidden nuptials), and whom the Divine Manu Svāyambhuva took to wife. From these two were born two sons, Priyavrata and Uttānapāda, and two daughters, named Prasūti and Ākūti, graced with loveliness and exalted merit. Prasūti he gave to Dakṣa, after giving Ākūti to the patriarch Ruci, who espoused her. Ākūti bore to Ruci twins, Yajña and Dakṣinā, who afterwards became husband and wife, and had twelve sons, the deities called Yāmas, in the Manvantara of Svāyambhuva.
The patriarch Dakṣa had by Prasūti twenty-four daughters: hear from me their names: Sraddhā (faith), Lakṣmī (prosperity), Dhriti (steadiness), Tuṣṭi (resignation), Puṣṭi (thriving), Medhā (intelligence), Krīyā (action, devotion), Buddhi (intellect), Lajjā (modesty), Vapu (body), Sānti (expiation), Siddhi (perfection), Kīrtti (fame): these thirteen daughters of Dakṣa, Dharma (righteousness) took to wife. The other eleven bright-eyed and younger daughters of the patriarch were, Khyāti (celebrity), Sati (truth), Sambhūti (fitness), Smriti (memory), Prīti (affection), Kṣamā (patience), Sannati (humility), Anasūyā (charity), Ūrjjā (energy), with Svāhā (offering), and Swadhā (oblation). These maidens were respectively wedded to the Munis, Bhrigu, Bhava, Marīci, A
1.07 - Standards of Conduct and Spiritual Freedom, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
7:This, then, stands fixed for us that all standards by which we may seek to govern our conduct are only our temporary, imperfect and evolutive attempts to represent to ourselves our stumbling mental progress in the universal self-realisation towards which Nature moves. But the Divine Manifestation cannot be bound by our little rules and fragile sanctities; for the consciousness behind it is too vast for these things. Once we have grasped this fact, disconcerting enough to the absolutism of our reason, we shall better be able to put in their right place in regard to each other the successive standards that govern the different stages in the growth of the individual and the collective march of mankind. At the most general of them we may cast a passing glance. For we have to see how they stand in relation to that other standardless spiritual and supramental mode of working for which Yoga seeks and to which it moves by the surrender of the individual to the divine Will and, more effectively, through his ascent by this surrender to the greater consciousness in which a certain identity with the dynamic Eternal becomes possible.
8:There are four main standards of human conduct that make an ascending scale. The first is personal need, preference and desire; the second is the law and good of the collectivity; the third is an ideal ethic; the last is the highest divine law of the nature.
10:If man could live to himself, - and this he could only do if the development of the individual were the sole object of the Divine in the world, - this second law would not at all need to come into operation. But all existence proceeds by the mutual action and reaction of the whole and the parts, the need for each other of the constituents and the thing constituted, the interdependence of the group and the individuals of the group. In the language of Indian philosophy the Divine Manifests himself always in the double form of the separative and the collective being, vyas.t.i, samas.t.i. Man, pressing after the growth of his separate individuality and its fullness and freedom, is unable to satisfy even his own personal needs and desires except in conjunction with other men; he is a whole in himself and yet incomplete without others. This obligation englobes his personal law of conduct in a group-law which arises from the formation of a lasting group-entity with a collective mind and life of its own to which his own embodied mind and life are subordinated as a transitory unit. And yet is there something in him immortal and free, not bound to this group-body which outlasts his own embodied existence but cannot outlast or claim to chain by its law his eternal spirit.
11:In itself this seemingly larger and overriding law is no more than an extension of the vital and animal principle that governs the individual elementary man; it is the law of the pack or herd. The individual identifies partially his life with the life of a certain number of other individuals with whom he is associated by birth, choice or circumstance. And since the existence of the group is necessary for his own existence and satisfaction, in time, if not from the first, its preservation, the fulfilment of its needs and the satisfaction of its collective notions, desires, habits of living, without which it would not hold together, must come to take a primary place. The satisfaction of personal idea and feeling, need and desire, propensity and habit has to be constantly subordinated, by the necessity of the situation and not from any moral or altruistic motive, to the satisfaction of the ideas and feelings, needs and desires, propensities and habits, not of this or that other individual or number of individuals, but of the society as a whole. This social need is the obscure matrix of morality and of man's ethical impulse.
28:The culmination of the soul's constant touch with the Supreme is that self-giving which we call surrender to the divine Will and immergence of the separated ego in the One who is all. A vast universality of soul and an intense unity with all is the base and fixed condition of the supramental consciousness and spiritual life. In that universality and unity alone can we find the supreme law of the Divine Manifestation in the life of the embodied spirit; in that alone can we discover the supreme motion and right play of our individual nature. In that alone can all these lower discords resolve themselves into a victorious harmony of the true relations between manifested beings who are portions of the one Godhead and children of one universal Mother
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.
1.09 - Sri Aurobindo and the Big Bang, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
and the sense of the Divine Manifestation which we call the
universe, mantrically formulated from the largest spiritual
worlds that form the Divine Manifestation. All consist of
their specific substance vital, mental, spiritual; all are
1.10 - Theodicy - Nature Makes No Mistakes, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
is part of the Divine Manifestation; the Divine Manifestation
is the work of the divine Power, the Consciousness/Force,
whole, not the whole itself. the Divine Manifestation is a
constant cosmic act of Consciousness/Force which far ex-
justification of the Divine Manifestation in its origin, its ev-
olution, and its glorious, endless future end.
1.11 - The Kalki Avatar, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
come darkness. He will be the Divine Man, at one with in-
1.11 - The Master of the Work, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
in her energy, we shall feel her working through us as the Divine Manifest in a supreme Wisdom-Power, and we shall be aware of the transformed mind, life and body only as the channels of a supreme Light and Force beyond them, infallible in its steps because transcendent and total in its knowledge. Of this Light and Force we shall not only be the recipients, channels, instruments, but become a part of it in a supreme uplifted abiding experience.
Already, before we reach this last perfection, we can have the union with the Divine in works in its extreme wideness, if not yet on its most luminous heights; for we perceive no longer merely Nature or the modes of Nature, but become conscious, in our physical movements, in our nervous and vital reactions, in our mental workings, of a Force greater than body, mind and life which takes hold of our limited instruments and drives all their motions. There is no longer the sense of ourselves moving, thinking or feeling but of that moving, feeling and thinking in us. This force that we feel is the universal Force of the Divine, which, veiled or unveiled, acting directly or permitting the use of its powers by beings in the cosmos, is the one Energy that alone exists and alone makes universal or individual action possible. For this force is the Divine itself in the body of its power; all is that power of act, power of thought and knowledge, power of mastery and enjoyment, power of love. Conscious always and in everything, in ourselves and ill others, of the Master of Works possessing, inhabiting, enjoying through this Force that is himself, becoming through it all existences and all happenings, we shall have arrived at the divine union through works and achieved by that fulfilment in works all that others have gained through absolute devotion or through pure knowledge. But there is still another step that calls us, an ascent out of this cosmic identity into the identity of the divine Transcendence. The Master of our works and our being is not merely a Godhead here within us, nor is he merely a cosmic Spirit or some kind of universal Power. The world and the Divine are not one and the same thing, as a certain kind of pantheistic thinking would like to believe. The world is an emanation; it depends upon something that manifests in it but is not limited by it: the Divine is not here alone; there is a Beyond, an eternal Transcendence. The individual being also in its spiritual part is not a formation in the cosmic existence -- our ego, our mind, our life, our body are that; but the immutable spirit, the imperishable soul in us has come out of the Transcendence.
For Mind is Maya, sat-asat: there is a field of embrace of the true and the false, the existent and the non-existent, and it is in that ambiguous field that Mind seems to reign; but even in its own reign it is in truth a diminished consciousness, it is not part of the original and supremely originating power of the Eternal. Even if Mind is able to reflect some image of essential Truth in its substance, yet the dynamic force and action of Truth appears in it always broken and divided. All Mind can do is to piece together the fragments or deduce a unity; truth of Mind is only a half-truth or a portion of a puzzle. Mental knowledge is always relative, partial and inconclusive, and its outgoing action and creation come out still more confused in its steps or precise only in narrow limits and by imperfect piecings together. Even in this diminished consciousness the Divine Manifests as a Spirit in Mind, just as he moves as a Spirit in Life or dwells still more obscurely as a Spirit in Matter; but not here is his full dynamic revelation, not here the perfect identities of the Eternal. Only when we cross the border into a larger luminous consciousness and self-aware substance where divine Truth is a native and not a stranger, will there be revealed to us the Master of our existence in the imperishable integral truth of his being and his powers and his workings. Only there, too, will his works in us assume the flawless movement of his unfailing supramental purpose.
But that is the end of a long and difficult journey, and the Master of works does not wait till then to meet the seeker on the path of Yoga and put his secret or half-shown Hand upon him and upon his inner life and actions. Already he was there in the world as the Originator and Receiver of works behind the dense veils of the Inconscient, disguised in force of Life, visible to the Mind through symbol godheads and figures. It may well be in these disguises that he first meets the soul destined to the way of the integral Yoga. Or even, wearing still vaguer masks, he may be conceived by us as an Ideal or mentalised as an abstract Power of Love, Good, Beauty or Knowledge; or, as we turn our feet towards the Way, he may come to us veiled as the call of Humanity or a Will in things that drives towards the deliverance of the world from the grasp of Darkness and Falsehood and Death and Suffering-the great quaternary of the Ignorance. Then, after we have entered the path, he envelops us with his wide and mighty liberating Impersonality or moves near to us with the face and form of a personal Godhead. In and around us we feel a Power that upholds and protects and cherishes; we hear a Voice that guides; a conscious Will greater than ourselves rules us; an imperative Force moves our thought and actions and our very body; an ever-widening Consciousness assimilates ours, a living Light of Knowledge lights all within, or a Beatitude invades us; a Mightiness presses from above, concrete, massive and overpowering, and penetrates and pours itself into the very stuff of our nature; a Peace sits there, a Light, a Bliss, a Strength, a Greatness. Or there are relations, personal, intimate as life itself, sweet as love, encompassing like the sky, deep like deep waters. A Friend walks at our side; a Lover is with us in our heart's secrecy; a Master of the Work and the Ordeal points our way; a Creator of things uses us as his instrument; we are in the arms of the eternal Mother All these more seizable aspects in which the Ineffable meets us are truths and not mere helpful symbols or useful imaginations; but as we progress, their first imperfect formulations in our experience yield to a larger vision of the one Truth that is behind them. At each step their mere mental masks are shed and they acquire a larger, a profounder, a more intimate significance. At last on the supramental borders all these Godheads combine their sacred forms and, without at all ceasing to be, coalesce together. On this path the Divine Aspects have not revealed themselves only in order to be cast away, they are not temporary spiritual conveniences or compromises with an illusory Consciousness or dream-figures mysteriously cast upon us by the incommunicable superconscience of the Absolute; on the contrary, their power increases and their absoluteness reveals itself as they draw near to the Truth from which they issue.
1.14 - The Principle of Divine Works, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
effected, are not a reality and a falsehood in perpetual struggle nor yet two hostile realities, one superior, the other inferior, each fatal to the other; they are the double term of the Divine Manifestation. The Akshara alone is not the whole key of their fulfilment, not the very highest secret. The double fulfilment, the reconciliation is to be sought in the Purushottama represented here by Krishna, at once supreme Being, Lord of the worlds and
Avatar. The divinised man entering into his divine nature will act even as he acts; he will not give himself up to inaction. The
1.15 - The Possibility and Purpose of Avatarhood, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
the world is not the only object of the descent of the Avatar, that great mystery of the Divine Manifest in humanity; for the upholding of the Dharma is not an all-sufficient object in itself, not the supreme possible aim for the manifestation of a Christ, a
Krishna, a Buddha, but is only the general condition of a higher aim and a more supreme and divine utility. For there are two aspects of the divine birth; one is a descent, the birth of God in humanity, the Godhead manifesting itself in the human form and nature, the eternal Avatar; the other is an ascent, the birth of man into the Godhead, man rising into the divine nature and consciousness, madbhavam agatah.; it is the being born anew in a second birth of the soul. It is that new birth which Avatarhood and the upholding of the Dharma are intended to serve. This double aspect in the Gita's doctrine of Avatarhood is apt to be missed by the cursory reader satisfied, as most are, with catching a superficial view of its profound teachings, and it is missed too by the formal commentator petrified in the rigidity of the schools. Yet it is necessary, surely, to the whole meaning of the doctrine. Otherwise the Avatar idea would be only a dogma, a popular superstition, or an imaginative or mystic deification of historical or legendary supermen, not what the Gita makes all its teaching, a deep philosophical and religious truth and an essential part of or step to the supreme mystery of all, rahasyam uttamam.
1.16 - The Process of Avatarhood, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
But it is to assist that ascent or evolution the descent is made or accepted; that the Gita makes very clear. It is, we might say, to exemplify the possibility of the Divine Manifest in the human being, so that man may see what that is and take courage to grow into it. It is also to leave the influence of that manifestation vibrating in the earth-nature and the soul of that manifestation presiding over its upward endeavour. It is to give a spiritual mould of divine manhood into which the seeking soul of the human being can cast itself. It is to give a dharma, a religion, - not a mere creed, but a method of inner and outer living, - a way, a rule and law of self-moulding by which he can grow towards divinity. It is too, since this growth, this ascent is no mere isolated and individual phenomenon, but like all in the divine world-activities a collective business, a work and the work for the race, to assist the human march, to hold it together in its great crises, to break the forces of the downward gravitation when they grow too insistent, to uphold or restore the great dharma of the Godward law in man's nature, to prepare even, however far off, the kingdom of God, the victory of the seekers of light and perfection, sadhunam, and the overthrow of those
who fight for the continuance of the evil and the darkness. All these are recognised objects of the descent of the Avatar, and it is usually by his work that the mass of men seek to distinguish him and for that that they are ready to worship him. It is only the spiritual who see that this external Avatarhood is a sign, in the symbol of a human life, of the eternal inner Godhead making himself manifest in the field of their own human mentality and corporeality so that they can grow into unity with that and be possessed by it. the Divine Manifestation of a Christ, Krishna,
Buddha in external humanity has for its inner truth the same manifestation of the eternal Avatar within in our own inner humanity. That which has been done in the outer human life of earth, may be repeated in the inner life of all human beings.
Vrishnis. This is from the point of view of the Nature, not of the soul. the Divine Manifests himself through infinite qualities of his nature and the intensity of the manifestation is measured by their power and their achievement. The vibhuti of the Divine is therefore, impersonally, the manifest power of his quality, it is his outflowing, in whatever form, of Knowledge, Energy, Love,
Strength and the rest; personally, it is the mental form and the animate being in whom this power is achieved and does its great works. A pre-eminence in this inner and outer achievement, a greater power of divine quality, an effective energy is always the sign. The human vibhuti is the hero of the race's struggle towards divine achievement, the hero in the Carlylean sense of heroism, a power of God in man. "I am Vasudeva (Krishna) among the Vrishnis," says the Lord in the Gita, "Dhananjaya
the greatest of each group, the most powerfully representative of the qualities and works in which its characteristic soul-power manifests itself. This heightening of the powers of the being is a very necessary step in the progress of the Divine Manifestation.
Every great man who rises above our average level, raises by that very fact our common humanity; he is a living assurance of our divine possibilities, a promise of the Godhead, a glow of the divine Light and a breath of the divine Power.
Being and the Divine Man who comes forth from Him born of the higher divine Nature,1 the virgin Mother, para prakr.ti, para
In the Buddhist legend the name of the mother of Buddha makes the symbolism clear; in the Christian the symbol seems to have been attached by a familiar mythopoeic process to the actual human mother of Jesus of Nazareth.
Jiva of the Gita descends as the Divine Man upon earth, in the mortal body; the Holy Spirit, pure Self, Brahmic consciousness is that which makes them one and that also in which they communicate; for we hear of the Holy Spirit descending upon Jesus and it is the same descent which brings down the powers of the higher consciousness into the simple humanity of the Apostles.
But also the higher divine consciousness of the Purushottama may itself descend into the humanity and that of the Jiva disappear into it. This is said by his contemporaries to have happened in the occasional transfigurations of Chaitanya when he who in his normal consciousness was only the lover and devotee of the Lord and rejected all deification, became in these abnormal moments the Lord himself and so spoke and acted, with all the outflooding light and love and power of the divine
Maya," presiding over the actions of my Prakriti. Here there is no question of the Lord and the human Jiva or of the Father and the Son, the Divine Man, but only of the Lord and his Prakriti.
The Divine descends by his own Prakriti into birth in its human form and type and brings into it the divine Consciousness and the divine Power, though consenting, though willing to act in the form, type, mould of humanity, and he governs its actions in the body as the indwelling and over-dwelling Soul, adhis.t.haya. From above he governs always, indeed, for so he governs all nature, the human included; from within also he governs all nature, always, but hidden; the difference here is that he is manifest, that the nature is conscious of the divine Presence as the Lord, the Inhabitant, and it is not by his secret will from above, "the will of the Father which is in heaven," but by his quite direct and apparent will that he moves the nature. And here there seems to be no room for the human intermediary; for it is by resort to his own nature, prakr.tim svam, and not the special nature of the
1.16 - The Triple Status of Supermind, #The Life Divine, #Sri Aurobindo, #Integral Yoga
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 altogether 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 - M. AT DAKSHINEWAR, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
M. sat there speechless and looked at the Divine Manifestation in the Master. He said to himself: "The Master is an ocean of mercy that knows no motive. He has kept himself in the state of a paramahamsa that he might, as teacher, awaken the spiritual consciousness of myself and other earnest souls."
M. further thought: "The Master says, 'Advaita-Chaitanya-Nitayananda'; that is to say, through the knowledge of the Non-dual Brahman one attains Consciousness and enjoys Eternal Bliss. The master has not only attained the knowledge of non-duality but is in a state of Eternal Blisss. He is always drunk with ecstatic love for the Mother of the Universe."
1.18 - Mind and Supermind, #The Life Divine, #Sri Aurobindo, #Integral Yoga
5:What Mind, Life and Body are in their supreme sources and what therefore they must be in the integral completeness of the Divine Manifestation when informed by the Truth and not cut off from it by the separation and the ignorance in which presently we live, - this then is the problem that we have next to consider. For there they must have already their perfection towards which we here are growing, - we who are only the first shackled movement of the Mind which is evolving in Matter, we who are not yet liberated from the conditions and effects of that involution of spirit in form, that plunge of Light into its own shadow by which the darkened material consciousness of physical Nature was created. The type of all perfection towards which we grow, the terms of our highest evolution must already be held in the divine Real-Idea; they must be there formed and conscious for us to grow towards and into them: for that preexistence in the divine knowledge is what our human mentality names and seeks as the Ideal. The Ideal is an eternal Reality which we have not yet realised in the conditions of our own being, not a non-existent which the Eternal and Divine has not yet grasped and only we imperfect beings have glimpsed and mean to create.
6:Mind, first, the chained and hampered sovereign of our human living. Mind in its essence is a consciousness which measures, limits, cuts out forms of things from the indivisible whole and contains them as if each were a separate integer. Even with what exists only as obvious parts and fractions, Mind establishes this fiction of its ordinary commerce that they are things with which it can deal separately and not merely as aspects of a whole. For, even when it knows that they are not things in themselves, it is obliged to deal with them as if they were things in themselves; otherwise it could not subject them to its own characteristic activity. It is this essential characteristic of Mind which conditions the workings of all its operative powers, whether conception, perception, sensation or the dealings of creative thought. It conceives, perceives, senses things as if rigidly cut out from a background or a mass and employs them as fixed units of the material given to it for creation or possession. All its action and enjoyment deal thus with wholes that form part of a greater whole, and these subordinate wholes again are broken up into parts which are also treated as wholes for the particular purposes they serve. Mind may divide, multiply, add, subtract, but it cannot get beyond the limits of this mathematics. If it goes beyond and tries to conceive a real whole, it loses itself in a foreign element; it falls from its own firm ground into the ocean of the intangible, into the abysms of the infinite where it can neither perceive, conceive, sense nor deal with its subject for creation and enjoyment. For if Mind appears sometimes to conceive, to perceive, to sense or to enjoy with possession the infinite, it is only in seeming and always in a figure of the infinite. What it does thus vaguely possess is simply a formless Vast and not the real spaceless infinite. The moment it tries to deal with that, to possess it, at once the inalienable tendency to delimitation comes in and the Mind finds itself again handling images, forms and words. Mind cannot possess the infinite, it can only suffer it or be possessed by it; it can only lie blissfully helpless under the luminous shadow of the Real cast down on it from planes of existence beyond its reach. The possession of the Infinite cannot come except by an ascent to those supramental planes, nor the knowledge of it except by an inert submission of Mind to the descending messages of the Truth-conscious Reality.
1.18 - The Perils of the Soul, #The Golden Bough, #James George Frazer, #Occultism
to preserve the life of the Divine Man for the good of his people.
But if the object of the taboos is to save his life, the question
12.03 - The Sorrows of God, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
And this is bound to be so, for it is the inexorable law of nature: one who has identified himself with Nature, ignorant nature, of which the ignorant and suffering humanity is part and parcel, one whose body and soul are in unison and union with the body and soul of all beings and creatures, made of the same stuff and substance cannotand wants not to escape the general fate whatever it is. If misery be the badge of the human tribe, the Divine Man, the representative human being must wear that badge.
And yet there is a difference. In the case of the Divine Man it is a willing acceptance not an imposition or blind sub mission. Indeed, it is this difference that makes the unity of creation a progressive unity, instead of a static unity, a never-ending repetition, an eternal recurrence.
There is a consciousness above and a consciousness below: a consciousness above the ignorant nature and a consciousness within that nature. They are not, however, altogether distinct and incommensurable: it is the same consciousness with a double status as in the well-known figure of the two birds in in the Upanishad.
1.26 - The Ascending Series of Substance, #The Life Divine, #Sri Aurobindo, #Integral Yoga
7:In the next grade of substance the initial, dominating, determining fact is no longer substantial form and force, but life and conscious desire. Therefore the world beyond this material plane must be a world based upon a conscious cosmic vital Energy, a force of vital seeking and a force of Desire and their self-expression and not upon an inconscient or subconscient will taking the form of a material force and energy. All the forms, bodies, forces, life-movements, sense-movements, thought-movements, developments, culminations, self-fulfilments of that world must be dominated and determined by this initial fact of Conscious-Life to which Matter and Mind must subject themselves, must start from that, base themselves upon that, be limited or enlarged by its laws, powers, capacities, limitations; and if Mind there seeks to develop yet higher possibilities, still it must then too take account of the original vital formula of desire-force, its purpose and its demand upon the Divine Manifestation.
8:So too with the higher gradations. The next in the series must be governed by the dominating and determining factor of Mind. Substance there must be subtle and flexible enough to assume the shapes directly imposed upon it by Mind, to obey its operations, to subordinate itself to its demand for self-expression and self-fulfilment. The relations of sense and substance too must have a corresponding subtlety and flexibility and must be determined, not by the relations of physical organ with physical object, but of Mind with the subtler substance upon which it works. The life of such a world would be the servant of Mind in a sense of which our weak mental operations and our limited, coarse and rebellious vital faculties can have no adequate conception. There Mind dominates as the original formula, its purpose prevails, its demand overrides all others in the law of the Divine Manifestation. At a yet higher reach Supermind - or, intermediately, principles touched by it - or, still higher, a pure Bliss, a pure Conscious Power or pure Being replace Mind as the dominant principle, and we enter into those ranges of cosmic existence which to the old Vedic seers were the worlds of illuminated divine existence and the foundation of what they termed Immortality and which later Indian religions imaged in figures like the Brahmaloka or Goloka, some supreme self-expression of the Being as Spirit in which the soul liberated into its highest perfection possesses the infinity and beatitude of the eternal Godhead.
9:The principle which underlies this continually ascending experience and vision uplifted beyond the material formulation of things is that all cosmic existence is a complex harmony and does not finish with the limited range of consciousness in which the ordinary human mind and life are content to be imprisoned. Being, consciousness, force, substance descend and ascend a many-runged ladder on each step of which being has a vaster self-extension, consciousness a wider sense of its own range and largeness and joy, force a greater intensity and a more rapid and blissful capacity, substance gives a more subtle, plastic, buoyant and flexible rendering of its primal reality. For the more subtle is also the more powerful, - one might say, the more truly concrete; it is less bound than the gross, it has a greater permanence in its being along with a greater potentiality, plasticity and range in its becoming. Each plateau of the hill of being gives to our widening experience a higher plane of our consciousness and a richer world for our existence.
13.02 - A Review of Sri Aurobindos Life, #Collected Works of Nolini Kanta Gupta - Vol 05, #Nolini Kanta Gupta, #Integral Yoga
The Greatness of the Great A Programme for the Second Century of the Divine Manifestation
Other Authors Nolini Kanta Gupta Light of LightsA Review of Sri Aurobindos Life
The Greatness of the Great A Programme for the Second Century of the Divine Manifestation
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
object:13.03 - A Programme for the Second Century of the Divine Manifestation
author class:Nolini Kanta Gupta
Other Authors Nolini Kanta Gupta Light of LightsA Programme for the Second Century of the Divine Manifestation
A Programme for the Second Century of the Divine Manifestation
13.04 - A Note on Supermind, #Collected Works of Nolini Kanta Gupta - Vol 05, #Nolini Kanta Gupta, #Integral Yoga
A Programme for the Second Century of the Divine Manifestation A Dream Of Surreal Science
Other Authors Nolini Kanta Gupta Light of LightsA Note on Supermind
A Programme for the Second Century of the Divine Manifestation A Dream Of Surreal Science
1929-07-28 - Art and Yoga - Art and life - Music, dance - World of Harmony, #Questions And Answers 1929-1931, #The Mother, #Integral Yoga
Art is nothing less in its fundamental truth than the aspect of beauty of the Divine Manifestation. Perhaps, looking from this standpoint, there will be found very few true artists; but still there are some and these can very well be considered as Yogis. For like a Yogi an artist goes into deep contemplation to await and receive his inspiration. To create something truly beautiful, he has first to see it within, to realise it as a whole in his inner consciousness; only when so found, seen, held within, can he execute it outwardly; he creates according to this greater inner vision. This too is a kind of yogic discipline, for by it he enters into intimate communion with the inner worlds. A man like Leonardo da Vinci was a Yogi and nothing else. And he was, if not the greatest, at least one of the greatest painters,although his art did not stop at painting alone.
Music too is an essentially spiritual art and has always been associated with religious feeling and an inner life. But, here too, we have turned it into something independent and self-sufficient, a mushroom art, such as is operatic music. Most of the artistic productions we come across are of this kind and at best interesting from the point of view of technique. I do not say that even operatic music cannot be used as a medium of a higher art expression; for whatever the form, it can be made to serve a deeper purpose. All depends on the thing itself, on how it is used, on what is behind it. There is nothing that cannot be used for the Divine purposejust as anything can pretend to be the Divine and yet be of the mushroom species.
Today Russian dances are famous, but they are expressions of the vital world and there is even something terribly vital in them. Like all that comes to us from that world, they may be very attractive or very repulsive, but always they stand for themselves and not for the expression of the higher life. The very mysticism of the Russians is of a vital order. As technicians of the dance they are marvellous; but technique is only an instrument. If your instrument is good, so much the better, but so long as it is not surrendered to the Divine, however fine it may be, it is empty of the highest and cannot serve a divine purpose. The difficulty is that most of those who become artists believe that they stand on their own legs and have no need to turn to the Divine. It is a great pity; for in the Divine Manifestation skill is as useful an element as anything else. Skill is one part of the divine fabric, only it must know how to subordinate itself to greater things.
There is a domain far above the mind which we could call the world of Harmony and, if you can reach there, you will find the root of all harmony that has been manifested in whatever form upon earth. For instance, there is a certain line of music, consisting of a few supreme notes, that was behind the productions of two artists who came one after anotherone a concerto of Bach, another a concerto of Beethoven. The two are not alike on paper and differ to the outward ear, but in their essence they are the same. One and the same vibration of consciousness, one wave of significant harmony touched both these artists. Beethoven caught a larger part, but in him it was more mixed with the inventions and interpolations of his mind; Bach received less, but what he seized of it was purer. The vibration was that of the victorious emergence of consciousness, consciousness tearing itself out of the womb of unconsciousness in a triumphant uprising and birth.
1929-08-04 - Surrender and sacrifice - Personality and surrender - Desire and passion - Spirituality and morality, #Questions And Answers 1929-1931, #The Mother, #Integral Yoga
In the same way you could take all other types and trace them to some original intention in the Divine Force. Each is a diminution or caricature of the type intended by the Divine, a mental and vital distortion of things that have a greater spiritual value. It is a wrong movement that creates the distortion or the caricature. Once this false impulsion is mastered, the right attitude taken, the right movement found, all reveal their divine values. All are justified by the truth that is in them, all equally important, equally needed, different but indispensable instruments of the Divine Manifestation.
1951-01-08 - True vision and understanding of the world. Progress, equilibrium. Inner reality - the psychic. Animals and the psychic., #Questions And Answers 1950-1951, #The Mother, #Integral Yoga
Children must be taught to see the Divine Manifestation in the world and not the side which ends badly.
No, if the child thinks that the Divine is different from the world, his idea that everything ends badly will be quite justified.
1951-01-25 - Needs and desires. Collaboration of the vital, mind an accomplice. Progress and sincerity - recognising faults. Organising the body - illness - new harmony - physical beauty., #Questions And Answers 1950-1951, #The Mother, #Integral Yoga
This is a thing very little known among mystics and religious people: in each part of the being the Divine Manifests Himself differently. In the higher parts He manifests as Power, Love, etc., but in the physical He manifests as Harmony and Beauty.
Hence, the problem of the expression of physical beauty is a spiritual problem.
1955-06-15 - Dynamic realisation, transformation - The negative and positive side of experience - The image of the dry coconut fruit - Purusha, Prakriti, the Divine Mother - The Truth-Creation - Pralaya - We are in a transitional period, #Questions And Answers 1955, #The Mother, #Integral Yoga
And this is what Sri Aurobindo says. He speaks of a constant unfolding, that is, the Divine Manifests more and more completely; more and more perfectly, in a progressive creation. It is the nature of this progression which makes the return to the Origin, the destruction no longer necessary. All that does not progress disappears, and that is why physical bodies die, its because they are not progressive; they are progressive up to a certain moment, then there they stop and most often they remain stable for a certain time, and then they begin to decline, and then disappear. Its because the physical body, physical matter as it is at present is not plastic enough to be able to progress constantly. But it is not impossible to make it sufficiently plastic for the perfecting of the physical body to be such that it no longer needs disintegration, that is, death.
Only, this cannot be realised except by the descent of the Supermind which is a force higher than all those which have so far manifested and which will give the body a plasticity that will allow it to progress constantly, that is, to follow the divine movement in its unfolding.
1955-11-23 - One reality, multiple manifestations - Integral Yoga, approach by all paths - The supreme man and the divine man - Miracles and the logic of events, #Questions And Answers 1955, #The Mother, #Integral Yoga
object:1955-11-23 - One reality, multiple manifestations - Integral Yoga, approach by all paths - The supreme man and the Divine Man - Miracles and the logic of events
But my child You are told: there is only one reality and all that is is only a multiple expression of a single reality. Therefore, all the Divine Manifestations, all the forms it has taken in the course of time, all the names which men have given it, are only manifestations, forms and names of one sole, unique Godhead.
As human beings are very limited, it is usually easier for them to follow one path rather than another. But that is just a tiny little beginning; and if one wants to attain the heights, one must be able to find the Divine equally through all the paths, and understand that it is the sole and same Divine, whatever the different appearances may be.
Sweet Mother, what is the difference between the supreme man and the Divine Man?
In one case it is the peak of humanity. Supreme means the human being who is at the peak of humanity, that is, the perfect man.
1955-12-14 - Rejection of life as illusion in the old Yogas - Fighting the adverse forces - Universal and individual being - Three stages in Integral Yoga - How to feel the Divine Presence constantly, #Questions And Answers 1955, #The Mother, #Integral Yoga
The world as it is today is in its greater part under the influence of the adverse forces. We call them adverse because they do not want the divine life; they oppose the divine life. They want things to remain as they are, because it is their field and their power in the world. They know very well that they will lose all power and all influence the moment the Divine Manifests. So they are fighting openly and completely against the Divine, and we have to tear away from them bit by bit, little by little, all the things they have conquered in the outer life. And so when it is torn away from them, it is so much gained.
On the other hand, if, as was done formerly, we try what is called clearing the ground, that is, if we let go all the things we consider as not capable of being transformed, then it is so much lost for the divine realisation.
1956-09-19 - Power, predominant quality of vital being - The Divine, the psychic being, the Supermind - How to come out of the physical consciousness - Look life in the face - Ordinary love and Divine love, #Questions And Answers 1956, #The Mother, #Integral Yoga
It is a higher plane than that of the psychic being. The psychic being is, so to say, the vehicle of the Divine, it contains the Divine, is the habitation of the Divine, but the Divine is higher than it. For the psychic being is only an aspect of the Divine Manifestation.
Is not the Supermind also the psychic being?
2.01 - On Books, #Evening Talks With Sri Aurobindo, #unset, #Zen
Besides, all these things are necessary for the Divine Manifestation.
Disciple: Are these things really necessary?
2.04 - Concentration, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
9:A third process is neither at first to concentrate in a strenuous meditation on the one subject nor in a strenuous contemplation of the one object of thought-vision, but first to still the mind altogether. This may be done by various ways; one is to stand back from the mental action altogether not participating in but simply watching it until, tired of its unsanctioned leaping and running, it falls into an increasing and finally an absolute quiet. Another is to reject the thought-suggestions, to cast them away from the mind whenever they come and firmly hold to the peace of the being which really and always exists behind the trouble and riot of the mind. When this secret peace is unveiled, a great calm settles on the being and there comes usually with it the perception and experience of the all-pervading silent Brahman, everything else at first seeming to be mere form and eidolon. On the basis of this calm everything else may be built up in the knowledge and experience no longer of the external phenomena of things but of the deeper truth of the Divine Manifestation.
10:Ordinarily, once this state is obtained, strenuous concentration will be found no longer necessary. A free concentration of will310 using thought merely for suggestion and the giving of light to the lower members will take its place. This Will will then insist on the physical being, the vital existence, the heart and the mind remoulding themselves in the forms of the Divine which reveal themselves out of the silent Brahman. By swifter or slower degrees according to the previous preparation and purification of the members, they will be obliged with more or less struggle to obey the law of the will and its thought-suggestion, so that eventually the knowledge of the Divine takes possession of our consciousness on all its planes and the image of the Divine is formed in our human existence even as it was done by the old Vedic Sadhakas. For the integral Yoga this is the most direct and powerful discipline.
2.05 - The Cosmic Illusion; Mind, Dream and Hallucination, #The Life Divine, #Sri Aurobindo, #Integral Yoga
- there is only one Reality, the transcendent, the supracosmic: no divine fulfilment, even if our life were to grow into the life of gods, could nullify or cancel the original unreality which is its fundamental character; for that fulfilment would be only the bright side of an Illusion. Or even if not absolutely an illusion, it would be a reality of an inferior order and must come to an end by the soul's recognition that the Brahman alone is true, that there is nothing but the transcendent and immutable Absolute. If this is the one Truth, then all ground is cut away from under our feet; the Divine Manifestation, the victory of the soul in Matter, its mastery over existence, the divine life in Nature would itself be a falsehood or at least something not altogether real imposed for a time on the sole true Reality. But here all turns on the mind's conception or the mental being's experience of Reality and how far that conception is valid or how far that experience is imperative, - even if it is a spiritual experience, how far it is absolutely conclusive, solely imperative.
The cosmic Illusion is sometimes envisaged - though that is not the accepted position - as something that has the character of an unreal subjective experience; it is then - or may be - a figure of forms and movements that arises in some eternal sleep of things or in a dream-consciousness and is temporarily imposed on a pure and featureless self-aware Existence; it is a dream that takes place in the Infinite. In the philosophies of the Mayavadins - for there are several systems alike in their basis but not altogether and at every point coincident with each other, - the analogy of dream is given, but as an analogy only, not as the intrinsic character of the world-illusion. It is difficult for the positive physical mind to admit the idea that ourselves, the world and life, the sole thing to which our consciousness bears positive witness, are inexistent, a cheat imposed on us by that consciousness: certain analogies are brought forward,
2.05 - The Divine Truth and Way, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
Finally, it insists at great length on the Divine Manifestation in all things in the universe and affirms the derivation of all that is from the nature, power and light of the one Godhead. For that seeing too is essential to the God-knowledge; on it is founded the integral turn of the whole being and the whole nature Godwards, the acceptance by man of the works of the divine Power in the world and the possibility of remoulding his mentality and will into the type of the God-action, transcendent in initiation, cosmic in motive, transmitted through the individual, the Jiva.
The supreme Godhead, the Self immutable behind the cosmic consciousness, the individual Divinity in the human being
2.06 - Works Devotion and Knowledge, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
It ignores the divinity within itself and cannot see it in other men, and even though the Divine Manifest himself in humanity as Avatar and Vibhuti, it is still blind and ignores or despises the veiled Godhead, avajananti mam mud.ha manus.m tanum asritam. And if it ignores him in the living creature, still less can it see him in the objective world on which it looks out from its prison of separative ego through the barred windows of the finite mind. It does not see God in the universe; it knows nothing of the supreme Divinity who is master of these planes full of various existences and dwells within them; it is blind to the vision by which all in the world grows divine and the soul itself awakens to its own inherent divinity and becomes of the Godhead, godlike. What it does see readily, and to that it attaches itself with passion, is only the life of the ego hunting after finite things for their own sake and for the satisfaction of the earthly hunger of the intellect, body, senses. Those who have given themselves up too entirely to this outward drive of the mentality, fall into the hands of the lower nature, cling to it and make it their foundation. They become a prey to the nature of the Rakshasa in man who sacrifices everything to a violent and inordinate satisfaction of his separate vital ego and makes that the dark godhead of his will and thought and action and enjoyment. Or they are hurried onward in a fruitless cycle by the arrogant self-will, self-sufficient thought, self-regarding act, self-satisfied and yet ever unsatisfied intellectualised appetite of enjoyment of the Asuric nature. But to live persistently in this separative ego-consciousness and make that the centre of all our activities is to miss altogether the true self-awareness. The charm it throws upon the misled instruments of the spirit is an enchantment that chains life to a profitless circling. All its hope, action, knowledge are vain things when judged by the divine and eternal standard, for it shuts out the great hope, excludes the liberating action, banishes the illuminating knowledge. It is a false knowledge that sees the phenomenon but misses the truth of the phenomenon, a blind hope that chases after the transient but misses the eternal, a sterile action whose every
Works, Devotion and Knowledge
2.11 - The Vision of the World-Spirit - The Double Aspect, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
But this supreme universal Being has lived here before him with the human face, in the mortal body, the Divine Man, the embodied Godhead, the Avatar, and till now he has not known him. He has seen the humanity only and has treated the Divine as
Gita, XI. 35-55.
2.16 - The Integral Knowledge and the Aim of Life; Four Theories of Existence, #The Life Divine, #Sri Aurobindo, #Integral Yoga
Mind and life themselves cannot grow into their fullness except by the opening up of the larger and greater consciousness to which mind only approaches. Such a larger and greater consciousness is the spiritual, for the spiritual consciousness is not only higher than the rest but more embracing. Universal as well as transcendent, it can take up mind and life into its light and give them the true and utmost realisation of all for which they are seeking: for it has a greater instrumentality of knowledge, a fountain of deeper power and will, an unlimited reach and intensity of love and joy and beauty. These are the things for which our mind, life and body are seeking, knowledge, power and joy, and to reject that by which all these arrive at their utmost plenitude is to shut them out from their own highest consummation. An opposite exaggeration demanding only some colourless purity of spiritual existence nullifies the creative action of the spirit and excludes from us all that the Divine Manifests in its being: it leaves room only for an evolution without sense or fulfilment, - for a cutting off of all that has been evolved is the sole culmination; it turns the process of our being into the meaningless curve of a plunge into Ignorance and return out of it or erects a wheel of cosmic Becoming with only an escape-issue. The intermediary, the supraterrestrial aspiration cuts short the fulfilment of the being above by not proceeding to its highest realisation of oneness and diminishes it below by not allowing a proper amplitude of sense to its presence in the material universe and its acceptance of life in an earthly body. A large relation of unity, an integration, restores the balance, illumines the whole truth of being and links together the steps of Nature.
In this integration the supracosmic Reality stands as the supreme Truth of being; to realise it is the highest reach of our consciousness. But it is this highest Reality which is also the cosmic being, the cosmic consciousness, the cosmic will and life: it has put these things forth, not outside itself but in its own being, not as an opposite principle but as its own self-unfolding and self-expression. Cosmic being is not a meaningless freak or phantasy or a chance error; there is a divine significance and truth in it: the manifold self-expression of the spirit is its high sense, the Divine itself is the key of its enigma. A perfect selfexpression of the spirit is the object of our terrestrial existence.
2.1.7.08 - Comments on Specific Lines and Passages of the Poem, #Letters On Poetry And Art, #Sri Aurobindo, #Integral Yoga
An evolution from the Inconscient need not be a painful one if there is no resistance; it can be a deliberately slow and beautiful efflorescence of the Divine. One ought to be able to see how beautiful outward Nature can be and usually is although it is itself apparently inconscientwhy should the growth of consciousness in inward Nature be attended by so much ugliness and evil spoiling the beauty of the outward creation? Because of a perversity born from the Ignorance, which came in with Life and increased in Mind that is the Falsehood, the Evil that was born because of the starkness of the Inconscients sleep separating its action from the secret luminous Conscience that was all the time within it. But it need not have been so except for the overriding Will of the Supreme which meant that the possibility of Per version by inconscience and ignorance should be manifested in order to be eliminated though being given their chance, since all possibility has to manifest somewhere. Once it is eliminated the Divine Manifestation in Matter will be greater than it otherwise could be because it will gather all the possibilities involved in this difficult creation and not some of them as in an easier and less strenuous creation might naturally be.
15 January 1937
2.17 - December 1938, #Evening Talks With Sri Aurobindo, #unset, #Zen
Disciple: Because the hostile forces offer resistance to the Divine Manifestation in the world and some of them become sometimes victorious (at least for the time being) can one logically say that the Divine lacks Omnipotence? It is not my question but somebody else's.
Sri Aurobindo: It depends on what you mean by Omnipotence. If the idea is that God must always succeed then we must conclude that he is not Omnipotent. Do you mean to say that he must always succeed against the resistance and then only he may be called Omnipotent? People have very queer ideas of Omnipotence. Resistance is the law of evolution. Resistance comes from ignorance and ignorance is a part of inconscience: the whole thing starts from inconscience. At the very beginning when the opposition between Ignorance and Knowledge was created, there was the very denial of the Divine. It is his Lila that the manifestation shall proceed through resistance and struggle. What kind of Lila is it in which one side goes on winning? Divine Omnipotence generally works through the universal law. There are forces of Light and forces of Darkness. To say that the forces of Light shall always succeed is the same as saying that truth and good shall always succeed, though there is no such thing as unmixed truth and unmixed good. Divine Omnipotence intervenes only at critical or decisive moments.
Every time the Light has tried to descend it has met with resistance and opposition. Christ was crucified. You may say, "Why should it be like that when he was innocent?" and yet that was the Divine dispensation. Buddha was denied. Sons of Light come, the earth denies and rejects them; afterwards, accepts them in name to reject them in substance. Only a small minority grows towards a spiritual birth, and it is through them that the Divine Manifestation takes place. What remains of Buddhism today except a few decrees of Asoka and a few hundred thousand Buddhists?
Disciple: Asoka helped in propagating Buddhism.
2.17 - The Progress to Knowledge - God, Man and Nature, #The Life Divine, #Sri Aurobindo, #Integral Yoga
Man is there to affirm himself in the universe, that is his first business, but also to evolve and finally to exceed himself: he has to enlarge his partial being into a complete being, his partial consciousness into an integral consciousness; he has to achieve mastery of his environment but also world-union and world-harmony; he has to realise his individuality but also to enlarge it into a cosmic self and a universal and spiritual delight of existence. A transformation, a chastening and correction of all that is obscure, erroneous and ignorant in his mentality, an ultimate arrival at a free and wide harmony and luminousness of knowledge and will and feeling and action and character, is the evident intention of his nature; it is the ideal which the creative Energy has imposed on his intelligence, a need implanted by her in his mental and vital substance. But this can only be accomplished by his growing into a larger being and a larger consciousness: self-enlargement, self-fulfilment, self-evolution from what he partially and temporarily is in his actual and apparent nature to what he completely is in his secret self and spirit and therefore can become even in his manifest existence, is the object of his creation. This hope is the justification of his life upon earth amidst the phenomena of the cosmos. The outer apparent man, an ephemeral being subject to the constraints of his material embodiment and imprisoned in a limited mentality, has to become the inner real Man, master of himself and his environment and universal in his being. In a more vivid and less metaphysical language, the natural man has to evolve himself into the Divine Man; the sons of Death have to know themselves as the children of Immortality. It is on this account that the human birth can be described as the turning-point in the evolution, the critical stage in earth-nature.
It follows at once that the knowledge we have to arrive at is not truth of the intellect; it is not right belief, right opinions, right information about oneself and things, - that is only the surface mind's idea of knowledge. To arrive at some mental conception about God and ourselves and the world is an object good for the intellect but not large enough for the Spirit; it will not make us the conscious sons of Infinity. Ancient Indian thought meant by knowledge a consciousness which possesses the highest Truth in a direct perception and in self-experience; to become, to be the Highest that we know is the sign that we really have the knowledge. For the same reason, to shape our practical life, our actions as far as may be in consonance with our intellectual notions of truth and right or with a successful pragmatic knowledge, - an ethical or a vital fulfilment, - is not and cannot be the ultimate aim of our life; our aim must be to grow into our true being, our being of Spirit, the being of the supreme and universal Existence, Consciousness, Delight, Sachchidananda.
2.24 - Gnosis and Ananda, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
The life-soul and life-consciousness in man, pranamaya purusa, can in the same way directly reflect and enter into the self of Sachchidananda by a large and splendid and blissful reflection of the Soul in universal Life or by losing its separate sense of life and existence in the vast Self within or without it. The result is either a profound state of sheer self-oblivion or else an action driven irresponsibly by the life nature, an exalted enthusiasm of self-abandonment to the great world-energy in its vitalistic dance. The outer being lives in a God-possessed frenzy careless of itself and the world, inmattavat, or with an entire disregard whether of the conventions and proprieties of fitting human action or of the harmony and rhythms of a greater Truth. It acts as the unbound vital being, pisacavat, the Divine Maniac or else the divine demoniac. Here too there is no mastery or supreme sublimation of nature. There is only a joyful static possession by the Self within us and an unregulated dynamic possession by the physical and the vital Nature without us.
The mind-soul and mind-consciousness in man, manomaya purusa, can in the same direct way reflect and enter into Sachchidananda by a reflection of the Soul as it mirrors itself in the nature of pure universal mind luminous, unwalled, happy, plastic, illimitable, or by absorption in the vast free unconditioned uncentred Self within it and without it. The result is either an immobile cessation of all mind and action or a desire-free unbound action watched by the unparticipating inner Witness. The mental being becomes the eremite soul alone in the world and careless of all human ties or the secret soul that lives in a rapturous God-nearness or felicitous identity and in joyful relations of pure love and ecstasy towards all creatures. The mental being may even realise the Self in all three planes together. Then
2.3.08 - The Mother's Help in Difficulties, #The Mother With Letters On The Mother, #Sri Aurobindo, #Integral Yoga
Is it true that earthquakes are inevitable phenomena in the process of the Divine Manifestation on the earth and the transformation of matter?
Not at all. The method of the Divine Manifestation is through calm and harmony, not through a catastrophic upheaval. The latter is the sign of a struggle, generally of conflicting vital forces, but at any rate a struggle on the inferior plane.
Have I been kept here, outside the Asram, so that I can, by constant surrender to the Mother, rise above the difficulties of this environment and control the adverse forces that now touch and move and affect my lower nature?
3.09 - The Return of the Soul, #The Practice of Psycho therapy, #Carl Jung, #Psychology
will; and from henceforth the Divine Man is in his own nature become one
3.1.02 - Spiritual Evolution and the Supramental, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
I do not see what answer you can give to your uncle that would satisfy him, as he is evidently living in the mentality of the past and would not readily understand anything about spiritual evolution, the supermind and the Divine Manifestation in life and matter. You can perhaps tell him casually that it is not our hope to transform suddenly the whole human race. Your object is precisely to lead a higher life away from the ordinary world, only it is not solitary; there is a collective side to it and a side, not only of meditation, but of work, action and creation. There is nothing in this that is impossible.
Spiritual Evolution and the Supramental
Life and increased in Mind - that is the Falsehood, the Evil that was born because of the starkness of the Inconscient's sleep separating its action from the luminosity of the secret Conscient that was all the time within it. But it need not have been so except for the overriding Will of the Supreme which meant that the possibility of Perversion by inconscience and ignorance should be manifested in order to be eliminated through being given their chance, since all possibility has to manifest somewhere: once it is eliminated, the Divine Manifestation in Matter will be greater than it otherwise could be because it will gather all the possibilities involved in this difficult creation and not some of them as in an easier and less strenuous creation might naturally be.
"From beauty to greater beauty, from joy to intenser joy, by an especial adjustment of the senses" - yes, that would be the normal course of a divine manifestation, however gradual, in
3.1.04 - Transformation in the Integral Yoga, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
Ramakrishna himself never thought of transformation or tried for it. All he wanted was bhakti for the Mother and along with that he received whatever knowledge she gave him and did whatever she made him do. He was intuitive and psychic from the beginning and only became more and more so as he went on. There was no need in him for the transformation which we seek; for although he spoke of the Divine Man (Ishwarakoti) coming down the stairs as well as ascending, he had not the idea of a new consciousness and a new race and the Divine Manifestation in the earth-nature.
32.10 - A Letter, #Collected Works of Nolini Kanta Gupta - Vol 07, #Nolini Kanta Gupta, #Integral Yoga
All Nature is anxious to give birth to the Supermind, and we too, all human beings, have been making the same effort, although unconsciously. Behind your power and mine, behind your effort and mine there resides an enormous power of the whole universe, and that power is aspiring for the Divine Manifestation in humanity, for the establishment of the Kingdom of Heaven on earth .and the Divine Play of the Golden Age. When that universal Power reveals itself to our sight, and when we are able to recognise it and consciously collaborate with it, there can be nothing beyond our reach.
32.12 - The Evolutionary Imperative, #Collected Works of Nolini Kanta Gupta - Vol 07, #Nolini Kanta Gupta, #Integral Yoga
With man came also the sense of what is beyond man, the superman, the Divine Man, the Divine. That is the true meaning of his appearance, that is the characteristic turn of consciousness which he brought with him. This self-consciousness, an inner perception and aspiration that he is to be something else, something other and greater than what he is, means the emergence of a spiritual soul in the world of matter. This prophetic or forward-looking consciousness is absent in the sub-human creation, although, as I have said, a secret blind unknowing forward urge has always been there as the original motive of all functioning in things and creatures upon earth.
The problem is whether man will take advantage of the privilege he has acquired. In one sense he has been trying as best he can since his very appearance, a million years ago perhaps: he has created wonderful cultures and civilisations all over the earth age after age; expressing not merely the human animal in him, nor solely even the human, but something higher and deeper still, the extra-human or superhuman, the Divine. India was particularly the country where the experiment was carried on consistently and more successfully than anywhere else. And yet what has been the net result, the real achievement in view of the supreme purpose and ideal? The achievement has been this that the purpose, the ideal has come to be known, it is now within the range of our, vision; creation has revealed its core of mystery - if not the whole of it, at least the central theme: the key has been found, but in its own home, that is to say, behind and beyond the creation. That, however, is only half the battle or even less; the other half is to bring the truth out of its own home and spread abroad, make the universe its own home. In other words, man has learnt to accept or is capable of accepting the reality in his inner consciousness, but only a very faint shadow of it - if anything at all - he has succeeded in establishing as a concrete or physical reality. Man's life, even the life of the very best, is still that of a mortal creature, still subject to ignorance, incapacity, disease and death - so long at least as he lives in his material frame in a material world.
3.3.01 - The Superman, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
Certainly, power is included. To be the Divine Man is to be self-ruler and world-ruler; but in another than the external sense. This is a rule that depends upon a secret sympathy and oneness which knows the law of another's being and of the world's being and helps or, if need be, compels it to realise its own greatest possibilities, but by a divine and essentially an inner compulsion. It is to take all qualities, energies, joys, sorrows, thoughts, knowledge, hopes, aims of the world around us into ourselves and return them enriched and transmuted in a sublime commerce and exploitation. Such an empire asks for no vulgar ostentation or golden trappings. The gods work oftenest veiled by light or by the storm-drift; they do not disdain to live among men even in the garb of the herdsman or the artisan; they do not shrink from the cross and the crown of thorns either in their inner evolution or their outward fortunes. For they know that the ego must be crucified and how shall men consent to this if
God and the gods have not shown them the way? To take all that is essential in the human being and uplift it to its most absolute term so that it may become an element of light, joy, power for oneself and others, this is divinity. This, too, should be the drift of supermanhood.
4.24 - The supramental Sense, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
All these powers of the psychic consciousness need have and often have no more than a mental utility and significance, but it can also be used with a spiritual sense and light and intention in it and for a spiritual purpose. This can be done by a spiritual meaning and use in our psychical interchange with others, and it is largely by a psycho-spiritual interchange of this kind that a master in Yoga helps his disciple. The knowledge of our inner subliminal and psychic nature, of the powers and presences and influences there and the capacity of communication with other planes and their powers and beings can also be used for a higher than any mental or mundane object, for the possession and mastering of our whole nature and the overpassing of the intermediate planes on the way to the supreme spiritual heights of being. But the most direct spiritual use of the psychic consciousness is to make it an instrument of contact, communication and union with the Divine. A world of psycho-spiritual symbols is readily opened up, illuminating and potent and living forms and instruments, which can be made a revelation of spiritual significances, a support for our spiritual growth and the evolution of spiritual capacity and experience, a means towards spiritual power, knowledge or Ananda. The Mantra is one of these psycho-spiritual means, at once a symbol, an instrument and a sound body for the Divine Manifestation, and of the same kind are the images of the Godhead and of its personalities or powers used in meditation or for adoration in Yoga. The great forms or bodies of the Divine are revealed through which he manifests his living presence to us and we can more easily by their means intimately know, adore and give ourselves to him and enter into the different Lokas, worlds of his habitation and presence, where we can live in the light of his being. His word, command, Adesha, presence, touch, guidance can come to us through our spiritualised psychic consciousness and, as a subtly concrete means of transmission from the spirit, it can give us a close communication and nearness to him through all our psychic senses. These and many more are the spiritual uses of the psychic consciousness and sense and, although capable of limitation and deformation, -- for all secondary instruments can be also by our mental capacity of exclusive self-limitation means of a partial but at the same time hindrances to a more integral realisation, -- they are of the greatest utility on the road to the spiritual perfection and afterwards, liberated from the limitation of our minds, transformed and supramentalised, an element of rich detail in the spiritual Ananda.
As the physical and vital, the psychical consciousness and sense also are capable of a supramental transformation and receive by it their own integral fullness and significance. The supermind lays hold oil the psychical being, descends into it, changes it into the mould of its own nature and uplifts it to be a part of the supramental action and state, the supra-psychic being of the Vijnana Purusha. The first result of this change is to base the phenomena of the psychical consciousness on their true foundation by bringing into it the permanent sense, the complete realisation, the secure possession of the oneness of our mind and soul with the minds and souls of others and the mind and soul of universal Nature. For always the effect of the supramental growth is to universalise the individual consciousness. As it makes us live, even in our individual vital movement and its relations with all around us, with the universal life, so it makes us think and feel and sense, although through an individual centre or instrument, with the universal mind and psychical being. This has two results of great importance.
4.3.1 - The Hostile Forces and the Difficulties of Yoga, #Letters On Yoga IV, #Sri Aurobindo, #Integral Yoga
The method of the Divine Manifestation is through calm and harmony, not through a catastrophic upheaval. The latter is the sign of a struggle, generally of conflicting vital forces, but at any rate a struggle on the inferior plane.
You think too much of adverse forces. That kind of preoccupation causes much unnecessary struggle. Fix your mind on the positive sideopen to the Mothers power, concentrate on her protection, call for light, calm and peace and purity and growth into the divine consciousness and knowledge.
5.1.01 - Terminology, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
There is no essential difference anywhere, for all is fundamentally the essential Divine; the difference is in the manifestation. Practically, we may say that the Jivatman is one of the Divine Many and dependent on the One; the Atman is the One supporting the Many. The psychic being does not merge in the
Jivatman, it becomes united with it so that there is no difference between the central being supporting the manifestation from above and the same being supporting the manifestation from within it, because the psychic being has become fully aware of the play of the Divine through it. What is called merging takes place in the Divine Consciousness when the Jivatman feels itself so one with the Divine that there is nothing else.
Godhead. All the greater Gods are in this way personalities of the Divine - one Consciousness playing in many personalities, ekam sat bahudha. Even in the human being there are many personalities and not only one, as used formerly to be imagined; for all consciousness can be at once one and multiple. "Powers and Personalities" simply describe different aspects of the same being; a Power is not necessarily impersonal and certainly it is not avyaktam, as you suggest, - on the contrary it is a manifestation acting in the worlds of the Divine Manifestation.
BOOK I. -- PART I. COSMIC EVOLUTION, #The Secret Doctrine, #H P Blavatsky, #Theosophy
BUILDERS, THE NUMBERS, THE ARUPA, THE RUPA, AND THE FORCE OF DIVINE MAN -THE SUM TOTAL. AND FROM the Divine Man EMANATED THE FORMS, THE SPARKS,
THE SACRED ANIMALS, AND THE MESSENGERS OF THE SACRED FATHERS WITHIN
SUM TOTAL. AND FROM the Divine Man EMANATED THE FORMS, THE SPARKS, THE
SACRED ANIMALS, AND THE MESSENGERS OF THE SACRED FATHERS (the Pitris)
the animal and the Divine Man -- differ greatly. The Pitris shoot out from their ethereal bodies, still
more ethereal and shadowy similitudes of themselves, or what we should now call "doubles," or "astral
Talks With Sri Aurobindo 1, #unset, #Arthur C Clarke, #Fiction
PURANI: Because hostile forces offer resistance to the Divine Manifestation in
the world and some are even victorious, can it be said with any logic that the
that the Divine Manifestation takes place.
What remains of Buddhism today except a few edicts of Asoka and a
The Book of Certitude - P2, #The Book of Certitude, #Baha u llah, #Baha i
We perceive none, however, amongst the people of the earth who, sincerely yearning for the Truth, seeketh the guidance of the Divine Manifestations concerning the abstruse matters of his Faith. All are dwellers in the land of oblivion, and all are followers of the people of wickedness and rebellion. God will verily do unto them that which they themselves are doing, and will forget them even as they have ignored His Presence in His day. Such is His decree unto those that have denied Him, and such will it be unto them that have rejected His signs.
the Eternal Wisdom, #unset, #Arthur C Clarke, #Fiction
To Become God in order to know him View Similar the Divine Man
Arya : A Philosophical ReviewVol. 01 - 15th December 1914The Eternal Wisdom The Gods
To Become God in order to know him View Similar the Divine Man
The Gods View Similar Sanatan Dharma books of philosophy
Arya : A Philosophical ReviewVol. 01 - 15th December 1914The Eternal Wisdom the Divine Man
1914 Tue 15 December
21) Reflect attentively with all thy knowledge on the Divine Manifestation in all things of a glorious unity ; purify thy understanding from the sentences of men that thou mayst hear the sacred and divine harmonies which come from all directions ; sanctify thy heart from all the superstitions of the past that thou mayst understand the simple, direct and marvellous Revelation. ~ Baha-nllah
22) And before thee she shall open wide the portals of her secret chambers and under thy eyes she shall lay bare the treasures hidden in the deeps of her bosom. But she shows not her treasures save to the eye of the spirit, the eve which is never closed, the eye which is met by no veil in any of the kingdoms of her empire. ~ Book of Golden Precepts
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