the Divine Manifestation

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 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 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.

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." [80] 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.

1.02.4.1 - 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.
TRANSCENDENCE

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.

1.07 - 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.
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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
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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,
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whole, not the whole itself. the Divine Manifestation is a
constant cosmic act of Consciousness/Force which far ex-
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justification of the Divine Manifestation in its origin, its ev-
olution, and its glorious, endless future end.

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

1.16 - The Process of Avatarhood, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
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.
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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.

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.

1.26 - 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
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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
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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
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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
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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.
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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.

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
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.

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

2.1.7.08 - 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.

2.3.08 - 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?

3.1.02 - 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.
***

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
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.
Terminology

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.
257

the Eternal Wisdom, #unset, #Arthur C Clarke, #Fiction
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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