June 28, 2007

The secret radiation in matter and through matter etches permanent grooves

“Hidden in the depths, at the core of matter, there is the Divine Presence…”1
“The universe is an objectivisation of the Supreme…”2
Is matter conscious? - Anuradha
The year is 1899. The eminent scientist Sir Jagdish Chandra Bose is busy in his laboratory, when he notices something quite curious: his metallic coherer for receiving radio waves becomes less sensitive if continuously used, but returns to normal if given some rest. It is as if like animals and human beings, metal too tires out and recovers when rested!
Bose decides to investigate this further. He records the curves of molecular reaction from inorganic substance and from living animal tissue and compares them. What he discovers is quite staggering: the curves produced by slightly warmed magnetic oxide of iron show a striking resemblance to those of muscles. In both, exertion produces fatigue which is removed by a gentle massage or through a warm water bath. Further tests by Bose reveal responses in metal similar to muscular tissues, for instance, potassium loses its power of recovery almost totally, if treated with various foreign substance – quite like the muscular tissue’s reaction if exposed to poisons.
In fact, the resemblance is so close, that when Bose shows some of his recordings to Sir Michael Foster, secretary of the Royal Society, the latter responds jocularly:
“Come now, Bose, what is the novelty of this curve? We have known it for at least half a century!”
Bose quietly asks him: “But what do you think it is?”
Foster replies testily: “Why, a curve of muscle response, of course!”
To which Bose responds: “Pardon me, but it is the response of metallic tin!”
Four years of meticulous experimentation leads Bose to announce at the end of a presentation at the Royal Institution:
“I have shown you this evening autographic records of the history of stress and strain in the living and non-living. How similar are the writings! So similar indeed that you cannot tell one apart from the other. Among such phenomena, how can we draw a line of demarcation and say, here the physical ends, and there the physiological begins? Such absolute barriers do not exist.
It was when I came upon the mute witness of these self-made records, and perceived in them one phase of a pervading unity that bears within it all things – the mote that quivers in ripples of light, the teeming life upon our earth, and the radiant suns that shine above us – it was then that I understood for the first time a little of that message proclaimed by my ancestors on the banks of the Ganges thirty centuries ago: “They who see but one, in all the changing manifoldness of this universe, unto them belongs Eternal Truth – unto none else, unto none else!””3
Is matter conscious? From the above account of a renowned scientist, it would appear so. The same has been asserted by the rishis and yogis over centuries. The means of investigation have been different but the discovery same.

Are we conscious of matter?
More than a century has passed since the discoveries of Bose. Why is it that we are still taught about the unconsciousness of matter rather than its consciousness? Could we but perceive matter as conscious, what impact would it have on our dealings with it – as manufacturers, structural engineers, sculptors, builders, welders, potters… and just as human beings surrounded by a plethora of material objects and using them to enhance comfort and efficacy of life?
No doubt we have progressed beyond treating plants as life forms devoid of intelligence or consciousness, but the same step forward needs to be taken in the field of matter.
According to the Mother, there is a ‘life of the Spirit’ that exists in even the inanimate objects. It is as if asleep and therefore matter appears inert and unconscious to us. But if we observe the inner structure of matter, for instance certain crystals, we see immense precision, exactitude and harmony in them. The Mother says,
“if you are in the least open, you are bound to feel that behind there’s a consciousness at work, that this cannot be the result of unconscious chance.”4
This life or consciousness of the Spirit works from within Matter to gradually enable it to manifest this consciousness more overtly. It is here that you and I can collaborate consciously with this process of creation and by being sensitive to the consciousness in matter, and responding to it, help manifest it more and more perfectly, harmoniously.5 As the Mother says:
“at the centre of each atom of this Matter – there is, hidden, the Supreme Divine Reality working from within, gradually, through the millennia, to change this inert Matter into something that is expressive enough to be able to reveal the Spirit within.”6
A true artist is able to do it when she evokes the spirit of the form from within the materials she uses – in the way the Egyptians could do in their magnificent architecture or the Indians in their most beautiful sculptures, as indicated in the following story:
“The whole village had gathered in the garden of the sculptor. They had got used to him, to the chiselling, the hammering, the chipping and the scraping. But today it was different. Where there had been but a huge hard boulder, now stood a living goddess, beautiful and glowing, bathed in the soft light of the morning sun. They were speechless, unable to take their eyes away from the marvel.
The spell was broken by a soft, wonder-struck voice:
“But how did you know that she was hiding inside?”
The sculptor smiled with a faraway look:
“Because I saw her inside.”7

The secret radiation in matter
On 28th March, we enshrined the sacred relics of Sri Aurobindo in the heart of a white marble shrine, at the Gnostic Centre. What could be the significance of such an action? For years I had experienced the living power of the relics at various shrines, and the overwhelming Force that enveloped me at the Samadhi of Sri Aurobindo and The Mother, in the Ashram at Pondicherry. But was it not strange that when you wanted to spread the spiritual radiance and force accumulated in the physical substance of these great yogis, you encased it in solid impregnable matter rather than a substance that was malleable or porous?
The answer for me lay in the tremendous importance Sri Aurobindo and the Mother have given to the material basis of creation – the earth, the physical, the body as the adhara that has to be absolutely stable, plastic and receptive to the divine influence in order to contain the spiritual energy as well as to transmit it and expend it in just measure. Also, though matter can be quite dense, it has the ability to retain the impression once made upon it, for a long time.
When the relics are enshrined in matter, they acquire a permanent base from where they can silently and constantly radiate outwards, permeating and suffusing everything with the power, the spiritual force contained in them. While the ripples in a more fluid substance are transitory, the radiation in matter and through matter etches permanent grooves, impacting all that it comes in contact with. The Mother has explained this phenomenon in a different context thus:
“There is much more aspiration than one would think in things we call inanimate. Much more. There is also in stones a kind of spontaneous sense of what is higher, more noble, more pure, and though they cannot express it in any way, they feel it, and this affects them differently.
Even in things, even in objects, even in stones, there is a strange receptivity which comes from this Presence. There are stones – if you know how to do it – that can accumulate forces. They can accumulate forces, keep them and transmit them. … And these forces irradiate slowly, very gradually. But if one knows how to do it one can accumulate such a quantity as would last, so to speak, indefinitely.”8
Matter is what we are encased in, matter is what we most easily perceive around us, matter is what we constantly interact with… what implications can the above have for us if we were to engage with it consciously? - Anuradha

1 The Mother, cited on p.10, Whispers of Nature, ed. Vijay, Sri Aurobindo Society – Pondicherry, 1st ed. 1981, 3rd impression 1993
2 Ibid.
3 Adapted from the account given by Peter Tompkins & Christopher Bird (The Secret Life of Plants), cited on pp.17-18, Whispers of Nature
4 The Mother, cited on p.16, Whispers of Nature
5 Ibid., p.8
6 Ibid.
7 p.3, Whispers of Nature
8 The Mother, cited on p.19, Whispers of Nature

International Centre for Integral Studies: Online Courses

International Centre for Integral Studies: Online Courses

ICIS, the higher education unit of The Gnostic Centre is starting postgraduate level online courses this year. Preparatory work for the following courses is under way:
Paradigms of Psychological Knowledge: A Historical and Cross-Cultural Perspective, by Dr. Suneet Varma
Introduction to Indian Culture: an Approach through Sri Aurobindo, by Dr. Kavita A. Sharma 5:17 PM
The International Centre for Integral Studies (ICIS) is the Higher Education unit of The Gnostic Centre, for academic programmes.

Its aim is to open up a field of on-going higher education and research in all areas of human development so as to generate the understanding, responsibility and skills to respond adequately to the opportunities and problems of modernity and to create a better global future. (see: Preamble)
Online Postgraduate Courses
ICIS postgraduate courses are offered in the areas of:
Philosophy (Ph)
Consciousness Studies (CoS)
Social Studies (SoS)
Cultural Studies (CuS)
Creativity and Aesthetics (CrA)
Indian Studies (InS)
Sri Aurobindo Studies (SAS)
These courses may be taken for University credit leading to a Master of Arts degree in Integral Studies.

The courses are classified according to levels of required understanding as either beginner’s level, requiring a general undergraduate level of understanding (500) or higher level, demanding prerequisite reading and/or coursework, as determined by the instructor (550).
Courses under Preparation
ICIS is currently developing Online Postgraduate Courses to be offered from this year. The courses under preparation are:
Paradigms of Psychological Knowledge:
A Historical & Cross-Cultural Perspective
Dr. Suneet Varma (CoS – 550, 3 credits)

Introduction to Indian Culture:
An Approach through Sri Aurobindo
Dr. Kavita A Sharma (CuS, InS – 500, 3 credits)

The Philosophers of Evolution
Prof. Arabinda Basu (Ph – 550, 3 credits)

Vedic Studies in the Light of Sri Aurobindo
Vladimir (InS, SAS, 550 – 3 credits)
The details about the admission procedure, fee, curriculum etc. will be put up by September 2007 on this site. You can also contact ICIS at .
Online Study Session
ICIS also has a weekly Online Study Session on: Sri Aurobindo's book 'Life Divine' (Book Two, Part II). Every Friday morning (IST) 8am to 9.30 or 10.00am (US West Coast time: Thursday evening, 7.30 to 9.00 or 9.30pm) - The study is conducted over Skype, an internet based voice messaging system and is free. It is conducted by Dr. Debashish Banerji, director and faculty member of ICIS.
Instructions on how to participate in the Study Session
What you will need to participate are a computer with an online (preferably DSL or cable connection), headphones or speakers and a mike connected to your computer and a Skype Id (free). If you are unfamiliar with Skype but wish to participate, Please visit
On the top of the Skype screen, you will see a number of menu items. One of them says Download. Click on it. It will download Skype and also take you into a page which tells you what to do to install it and establish a Skype Id. Please let Debashish know this ID and we can include you in the conference. Debashish's id: If you have any difficulty with this process, please let Debashish have your phone number and he can lead you through the steps.

June 24, 2007

Cogent juxtaposition of rationalistic metaphysics/jargon with potently poetic critique

Re: 15: Juxtaposition of rationalistic & poetic
by rjon on Fri 22 Jun 2007 03:35 PM PDT Profile Permanent Link
Beautifully stated RY. I admire your cogent juxtaposition of rationalistic metaphysics/jargon with potently poetic critique; e.g.:
...The mathematised Lagrangian extrapolation does not reach far beyond a few quick stadia, assuming further that the function is continuous, that there are no singularities in between, anywhere,—a big, an unproven assumption, the unfounded faith of the reasoning mind. ... The world as is, when seen from the world that must be, from the new world established by Aswapati in the House of the Spirit, the world governed by the Perfection’s Law, the World of the Divine Rose, the unfading Rose, is so different that it will be a bad dream even to imagine it becoming real; it cannot fulfill itself in it. Both all things vain, and all who in vain things build their fond hopes of glory or lasting fame, or happiness in this life, to use Milton, will only meet disappointment and frustration. (Paradise Lost, Book III)...
Your keen use of these two often incompatible modes of thought is, imho, an elegant demonstration of IY in action. And your ongoing comments on Savitri continue to be, for me, a wonderful aide to understanding Sri Aurobindo's profound message. Warmly, ~ ron
by RY Deshpande on Sat 23 Jun 2007 05:43 AM PDT Profile Permanent Link Thanks, Ron, for the compliments. It is so encouraging. But I am also getting somewhat embarrassed, that I continue to do the posting and none else from the sciy is coming forward with other themes. It will be wonderful if DB can open a series on The Life Divine, even as he is conducting sessions via skype. May I request him to consider it. So also if Vladimir can start a series on the Vedic lore. Thanks to you and to them all. RYD
by Debashish on Sat 23 Jun 2007 09:33 PM PDT Profile Permanent Link Dear RY, Your inspired development on Savitri is a most wonderful gift to and through sciy. At this time, I must take a backseat due to other pressing concerns, but hope to return to more active participation in some time. In the meantime, sciy readers are welcome to participate in the Life Divine skype studies conducted by me on Thursdays at 7:30 pm Pacific Standard Time and these studies will continue to be archived on sciy. DB

June 22, 2007

Sri Aurobindian Ontology

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June 15, 2007

Sri Aurobindo’s essay, The Origin of Aryan Speech has remained totally unstudied

Fri 15 Jun 2007 02:33 AM PDT Profile Permanent Link
Yes, Ron, I did see the Wikipedia article, albeit hurriedly; in fact, I had just scrolled it down to get the general drift of the presentation. Your query should mean, I should go back to it and read it quite carefully. But perhaps this I shall do later while, presently, I will simply make reference to Sri Aurobindo.
In The Future Poetry (pp. 12-13) he speaks of association of ideas with words, rather with sound. The connection is not based on agreed equivalences, intellect building a kind of dictionary or check-list. It “started from an indefinable quality or property in the sound to raise certain vibrations in the life-soul of the human creature, in his sensational, his emotional, his crude mental being. An example may indicate more clearly what I mean. The word wolf, the origin of which is no longer present to our minds, denotes to our intelligence a certain living object and that is all, the rest we have to do for ourselves: the Sanskrit word vŗka, ‘tearer’, came in the end to do the same thing, but originally it expressed the sensational relation between the wolf and man which most affected the man’s life, and it did so by a certain quality in the sound which readily associated it with the sensation of tearing. This must have given early language a powerful life, a concrete vigour, in one direction a natural poetic force which it has lost, however greatly it has gained in precision, clarity, utility.”
Sri Aurobindo gives the same example of the Sanskrit word vŗka, in The Secret of the Veda: (pp. 54-56)...
In this regard I may also point out that Sri Aurobindo’s essay The Origin of Aryan Speech has remained totally unstudied. And what a wealth it contains! With it the Science of Language can become discoverable. I think one of these days we should post this full article at the sciy. Here again he gives the same example of wolf the tearer, connecting it with vŗka of Sanskrit; there are a few additional examples also. Maybe Vladimir can tell us more about this aspect.
Indian tradition speaks of the fourfold speech, starting with our common speech called Vaikhari and ascending through Madhyama (medial) and Pashyanti (seen speech) to Para Vani, corresponding to the phrase Transcendental Speech we have in Savitri. There is an amusing mention by the Mother that, when Goddess Durga used to visit her they were not talking with each other in French! It was another way of communication. How sweet! RYD

Update February 4, 2013:
SELF-Shelf Entry Pageviews

June 09, 2007

Eternal Force, Light, Beauty, Reality

Re: 14: This Outbreak of Perfection's Law by RY Deshpande on Sat 09 Jun 2007 06:28 AM PDT Profile Permanent Link Joy in her heart and laughter on her lips
In our life different parts of our being pulling us in different directions is a matter of daily occurrence. This is as truer in the individual as also in the collective social units or organisations. Each one asserts its own claim, mind with its fixed thoughts and ideas and theories, life-force quite often violently seeking the fulfilment of its desires, body with its dark mass of inertia refusing to change or respond to the higher gainful principle of aggregation and harmony. The age-old battle of life with matter finally leaves life in the hands of death; mind itself has to fight against the incapacity and limitation of body, as well as against the passions and cravings of life. Even when one rises beyond these, there is the quarrel of the spirit denying them all, its own needed instruments for growth.
We witness only the spectacle of the war of the members, each member with its own set objectives, they behaving like independent fiduciary heads, they all leading to these thousand discordances. This leads to weakness, one as if trying to defeat the other. We make new year resolutions, only to break them the next day. We will one thing and act in another way; our actions do not corroborate our ideals, our visions, our thoughts. Our impressive proposals and designs quite often lack the needed infrastructure for their successful implementation; we say they are not realistic and we make meaningless and absurd compromises.
Ours is Newton’s law of action-and-reaction, extended in another way to love and hatred, liking and prejudice, even to good and evil, joy and sorrow. In spite of the centuries-old warning we, knowing truth well, continue to get allured by falsehood. “Watch and pray, that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak.” That is what we are. Our ignorant will falls into error and before long incapacity and impotence take possession of it. The problem of existence reduces to the problem of establishing harmony, harmony between life and mind and body, and spirit too.
But in the new creation in the house of the spirit there is perfection, with harmony in perfection. Each one has its role to play and there are no conflicts. A harmony is woven between soul and soul, time in the flow of eternity acquires a divine character, there is concordance between act and will, what thought conceives gets materialised as fact. Life rushes everywhere in her joy, making in every activity of hers astounding discoveries. She surprises thought by her new creations, compels the breathing heart to dare the impossible, gives to truth a gleaming shape that it may express itself in a myriad truths, truths in their joy and awareness and their widening possibilities. No wonder “she never could exhaust its numberless thoughts and living dreams”. Hers is an ardent hunt of soul looking for soul, hers a seeking and a finding as of gods. They do seek and find, so must she.
Regarding life seeking perfection in the context of the gnostic race that must appear here, let us read a passage from The Life Divine: (pp. 984-85)
As mind seeks for light, for the discovery of knowledge and for mastery by knowledge, so life seeks for the development of its own force and for mastery by force: its quest is for growth, power, conquest, possession, satisfaction, creation, joy, love, beauty; its joy of existence is in a constant self-expression, development, diverse manifoldness of action, creation, enjoyment, an abundant and strong intensity of itself and its power.
The gnostic evolution will lift that to its highest and fullest expression, but it will not act for the power, satisfaction, enjoyment of the mental or vital ego, for its narrow possession of itself and its eager ambitious grasp on others and on things or for its greater self-affirmation and magnified embodiment; for in that way no spiritual fullness and perfection can come. The gnostic life will exist and act for the Divine in itself and in the world, for the Divine in all; the increasing possession of the individual being and the world by the Divine Presence, Light, Power, Love, Delight, Beauty will be the sense of life to the gnostic being. In the more and more perfect satisfaction of that growing manifestation will be the individual's satisfaction: his power will be the instrumentation of the power of Supernature for bringing in and extending that greater life and nature; whatever conquest and adventure will be there, will be for that only and not for the reign of any individual or collective ego.
Love will be for him the contact, meeting, union of self with self, of spirit with spirit, a unification of being, a power and joy and intimacy and closeness of soul to soul, of the One to the One, a joy of identity and the consequences of a diverse identity. It is this joy of an intimate self-revealing diversity of the One, the multitudinous union of the One and a happy interaction in the identity, that will be for him the full revealed sense of life. Creation aesthetic or dynamic, mental creation, life-creation, material creation will have for him the same sense. It will be the creation of significant forms of the Eternal Force, Light, Beauty, Reality,—the beauty and truth of its forms and bodies, the beauty and truth of its powers and qualities, the beauty and truth of its spirit, its formless beauty of self and essence.

The Auroville vision of the Mother will not be, and cannot be, with any religious connotation

Re: A New Name for SCIY? - "SCSC (Science, Culture & Supramental Consciousness)" by RY Deshpande on Fri 08 Jun 2007 07:20 AM PDT Profile Permanent Link Ron wants me to start off with my thoughts. Well, here is a beginning, a hazardous one:
Maybe the focus could be the World as Auroville in the perspectives of the society preparing itself in its vision, the Auroville vision of the Mother. When we say the Auroville vision of the Mother it will not be, and cannot be, with any religious connotation; it will be, in fact it has to be, a creative effort in the dynamism of our growing spirit and our soul.
To begin with, this vision will be necessarily, and understandably, in the realm of ideas and concepts,—perhaps even dreams readying themselves or poised for their materialisation. The formulation should take care of several aspects of the society, as well as of the individual, for such a development to make a meaningful start. There is a great place for thought and imagination in the promotion and perfection of the human potential and this could be a good way of initiating the process in the mental world of ours. To get ready for the self-perfection, to live and grow in the higher and nobler possibilities, could be the objective of this endeavour. Maybe, you could have a look at the last two postings of mine under This Outbreak of Perfection's Law:
Please add/subtract/modify to make it universally acceptable—of course, only if what I am saying makes any sense. RYD

June 05, 2007

Invisible seeds of the new world were perhaps sown at that time

Re: 13: Nature a Conscious Front of God by RY Deshpande on Mon 04 Jun 2007 05:50 AM PDT Profile Permanent Link The Supramental Time Vision, trikāladŗşţi, in the Yoga of Self-Perfection
Vijnana Chatusthaya consists of Jnana, Trikaladrishti, Ashtasiddhi, and Samadhi as its four elements. Sri Aurobindo has presented the first two in the Yoga of Self-Perfection, in part IV of The Synthesis of Yoga when it was serialised in the Arya. But as the publication of the monthly ceased in January 1921, the last two remained uncovered. It is obvious that Sri Aurobindo intended to write about these two elements also, as can be observed from the opening passage he had already drafted around that time; in fact he wanted to revise the entire part at a later stage, but it didn’t happen.
In any case, these first two elements, Knowledge and the Supramental Time Vision themselves give us some great idea about the kind of possibilities that exist in their vast luminous extent. Thus the transition from mind to supermind entails two features: in it is the scope and reach of acquiring a superior instrument of thought and knowledge; but, and more importantly, it effects the conversion of the whole consciousness, opening it more and more to the supramental. In it is also born the supramental thought, will, sense, feeling. The working of these faculties begins with the mind, mind proceeding to the formation of the luminous mind, it eventually becoming wholly intuitivised.
The final stage of the change comes “when the supermind occupies and supramentalises the whole being and turns even the vital and physical sheaths into moulds of itself, responsive, subtle and instinct with its powers. Man then becomes wholly the superman.” Obviously, the last cannot happen unless there is the ‘archetypal’ support available for it to come into existence in the evolutionary unfolding. There is the necessity of the new creation being present in the transcendent, the bright mother to bring out issues in this play of manifestation. It must precede the appearance of the superman on the earth. Sri Aurobindo’s whole work, although it has several subsidiary objectives as aspects of its overall dynamics, of its pragmatism, is concerned chiefly with it, with the gnostic race, and it is to that he was throughout committed. Here we may ask quite a pertinent question, as to when could have been seen the possibility of the new creation, of the birth of the new world for the superman to arrive on the earth.
It is interesting to note that, if the Sapta Chatusthaya belongs to the very early period of Sri Aurobindo’s spiritual pursuit, perhaps when he was in the Alipore jail, then that possibility of forming the new world in the Divine’s Will could be traced back to that formative period, the Chatusthaya having direct connection with it. In his Uttarpara speech, dated 30 May 1909 after the release from the jail, he says that the Gita was placed in his hand by its author himself and that its author had taken charge of his work fully, that he was to do His work. In it the invisible seeds of that possibility, of the new world, were perhaps sown at that time, without making the thing explicit. Could it not be that that was the avataric work he was to do?
Interestingly, the phrase “a new world” appears for the first time in what the Mother wrote on 25 September 1914, just within six months of her meeting Sri Aurobindo on 29 March 1914:
The Lord has willed and Thou dost execute:
A new Light shall break upon the earth,
A new world shall be born,
And the things that were promised shall be fulfilled.
Forty-two years later, what was promised got fulfilled; a new world was born in the earth’s subtle physical—because it was already created in the transcendent. The long work of Sri Aurobindo and the Mother in the intervening period was to establish conditions for its realisation, for its materialisation as a distinct event in the evolutionary process. Let us quickly run through the chapter Towards the Supramental Time Vision of the Synthesis:
All being, consciousness, knowledge moves, secretly for our present surface awareness, openly when we rise beyond it to the spiritual and supramental ranges, between two states and powers of existence, that of the timeless Infinite and that of the Infinite deploying in itself and organising all things in time...
When this mind of knowledge becomes a part of the physical’s mind, the certainty of the gnostic race becomes an aspect of the evolutionary growth from knowledge to greater knowledge, from light and force to higher light and force. In this way the Supramental Time Vision, trikāladŗşţi, in the Yoga of Self-Perfection, the Adhyatmayoga of the Supreme in its will creates a new world poised for appearance on the earth. RYD

June 04, 2007

Woven of the objective warp of Space and the subjective woof of Time

In our scrutiny of the seven principles of existence it was found that they are one in their essential and fundamental reality: for if even the matter of the most material universe is nothing but a status of being of Spirit made an object of sense, envisaged by the Spirit's own consciousness as the stuff of its forms, much more must the life-force that constitutes itself into form of Matter, and the mind-consciousness that throws itself out as Life, and the Supermind that develops Mind as one of its powers, be nothing but Spirit itself modified in apparent substance and in dynamism of action, not modified in real essence.
All are powers of one Power of being and not other than that All-Existence, All-Consciousness, All-Will, All-Delight which is the true truth behind every appearance. And they are not only one in their reality, but also inseparable in the sevenfold variety of their action. They are the seven colours of the light of the divine consciousness, the seven rays of the Infinite, and by them the Spirit has filled in on the canvas of his self-existence conceptually extended, woven of the objective warp of Space and the subjective woof of Time, the myriad wonders of his self-creation great, simple, symmetrical in its primal laws and vast framings, infinitely curious and intricate in its variety of forms and actions and the complexities of relation and mutual effect of all upon each and each upon all.
These are the seven Words of the ancient sages; by them have been created and in the light of their meaning are worked out and have to be interpreted the developed and developing harmonies of the world we know and the worlds behind of which we have only an indirect knowledge. The Light, the Sound is one; their action is sevenfold. Document: Home > E-Library > Works Of Sri Aurobindo > The Life Divine Volume-18 > The Knowledge And The Ignorance Page 482