December 27, 2012

Sri Aurobindo catches the large breath of the inspired Upanishadic Sanskrit

As we have determined in our review thus far, the material world is not the origin of existence, but the result of the Spirit’s involution of consciousness. It is not a mechanical world absent any deeper significance, but rather, all Matter is instinct with consciousness–there is a precise, highly-organized and intelligent order to Matter and Life. The systematic development of Life out of Matter and Mind out of Life is an unfolding of the Consciousness contained secretly therein… Sri Aurobindo points out that the meaning of this entire existence comes from the will of the Spirit: Rebirth and Karma, Section I, Chapter 10, Karma, Will and Consequence, pg. 87

We live in a dichotomous world, we chase misleading dawns as much as the stars that have reality sleeping in the depths of our nights. We are unaware the meaning of this creation and the read the cosmic book with a context. Yes, the immense lacuna we have created that we must fill with the discovered divine Idea and Idea-Truth, move in the movements of the Idea-Force. There is on one side the Ether of the Self in which shine the gold dazzling suns, and there is on the other the darkness where the cosmic labourer carries the images of the unborn gods, she the patient trustee of slow eternal Time, she the one driven by the conscious Force. But remote from the Force that cries out in its pain, veiled by the Ray which no mortal eye can see, burn the free and absolute potencies of the Spirit. These are the potencies of rapture and radiance and hush with inalienable bliss in their eyes. Ever they repose on the eternal Will. They would not accept bribe of worship, they would not succumb to ignorant prayer, least would they care for our sin or our virtue; they have nothing to do with error and its reign. Because of them is kept safe the immutable decree, the verdict of the Timeless, of the Truth that can manifest itself in this creation; the Spirit’s free and absolute potencies have to become breathing-living realities in this world of transience and sorrow, in this mortality which is not without a purpose.

I saw that, the formless Void, it was so amusing! I saw it all. Oh, it was an extraordinary experience. All of a sudden I was outside and, I can’t say "above" (but it was above), but outside the whole human creation, outside everything, everything man has created in all the worlds, even in the most ethereal worlds. And seen from there, it was ... I saw that play of all the possible conceptions men have had of God and of the way to approach God (what they call "God"), and also of the invisible worlds and the gods, all that: one thing came upon another, one upon another, it all went by, one thing upon another went by, one upon another ... with its artificiality, its inadequacy to express the Truth. And with such precision! A precision so accurate that you felt in anguish, because the impression was of being in a world of nothing but imagination, of imaginative creation, but in nothing real, there wasn’t a feeling of ... of touching the Thing. To such a point that it became ... yes, a terrible anguish: "But then, what? What? What’s truly TRUE and outside all that we can conceive?"

The Essential Aurobindo: Writings of Sri Aurobindo - Page 19 - Aurobindo GhoseRobert A. McDermott - 2001 - Preview - More editions Like Gandhi after him, Sri Aurobindo was less concerned with political independence than with what India would do with independence; a political solution would be temporary at best if it were not based on a heightened consciousness and...
The Lives of Sri Aurobindo - Page 213 - Peter Heehs - 2008 - Preview - More editions This may be simply another way of saying that Aurobindo was less a man of action than a man of ideas; but it also acknowledges that ideas change people and people change the course of events. officers of Kashmir, with 1901. other State ...
The Rainbow bridge: a comparative study of Tagore and Sri Aurobindo - Page 27 - Goutam Ghosal - 2007 - Sri Aurobindo was less attractive even in the pre-Pondicherry days, simply because he chose God whole-heartedly as the only subject of his poetry. Except for some love poems written very early in his career, some mythical and philosophical...
Evolution In Religion - Page 6 - R. C. Zaehner - 1971 - ... only dismissed organized religion as he knew it as so much make-believe but also convinced himself that his own experience must be typical of, if not identical with, all mystical experience. In this he was rather naive. Aurobindo was less so,...
The radical thinkers: Heidegger and Sri Aurobindo - Page 156 - Rhoda Priscella Le Cocq - 1972 - Sri Aurobindo is less concerned about using familiar language: Yoga teaches passivity of the mind so that the will may act unhampered by the samskaras, or old associations. It is these samskaras, the habits formed by experience in the body,...
The universalist leader - Volumes 135-137 - Page 117 1953 - Aurobindo is less known here than Gandhi although he has written considerably more than the Mahatma. Students of Hindu philosophy are well acquainted with him and it has been claimed hat he may yet prove a greater twentieth century ... UUA now - Page 117 - Unitarian Universalist Association - 1953
The yogi and the mystic: a study in the spirituality of Sri ... - Page 142 Jan Feys - 1977 - But Sri Aurobindo is less consistent with himself where he now speaks of Sri Krishna as the ''eternal Avatar" (ibid.). Earlier we were made to understand that he was no more than a historical avatar, the visible manifestation of what is anyhow ...
Philosophy East & West - Volumes 11-12 - Page 147 - 1961 - Snippet view - More editions The Buddhists and the followers of Sankara have created this false idea. Aurobindo is less critical of the Buddhists, possibly because they have the grace to deny frankly the reality of the self, whereas the Advaitic Mayavadins admit a Jivatman in their system, but only as a concession to "normal language and ideas. The self in Indian philosophy - Page 159 - Troy Wilson Organ – 1964
How can the religions of the world be unified?: interdisciplinary ... - Page xiv - Andrew WilsonDavid S. C. KimInternational Religious Foundation - 1987 - Arabinda Basu, a leading disciple of Sri Aurobindo, is less sanguine about seeing common elements in the world religions which appear to have insurmountable differences in doctrine, cult and custom. But he hopes that individuals may ...
Life and times of Deshbandhu Chittaranjan Das - Page 15 - Rathindra Nath Sen - 1989 - Preview - More editions Was Aurobindo less dearer than any of his near and dear relatives? Was he not the best asset that India could be proud of? Chittaranjan was visibly affected with high emotion and kept the two spellbound. Chittaranjan took the brief and ...
Sri Aurobindo--the poet - Volume 2, Part 4 - Page 334 - Kaikhushru Dhunjibhoy Sethna - 1999 - Sri Aurobindo, less faithful to the letter but more loyal to the spirit, catches the large breath of the inspired Upanishadic Sanskrit in his own prose translation of the Mundaka: "There the sun shines not and the moon has no splendour and the ... Mother India - Page 10 - Sri Aurobindo Ashram - 1957
Theosophical forum - Volume 9 - Page 317 - Theosophical Society (Pasadena, Calif.) - 1936 - The two former are well known in the West, Aurobindo less so. According to Dr. Mookerji, Sri Aurobindo seems to be teaching a simple Theosophical gospel with the aim of bringing higher spiritual Truth down into human existence in order to ...
Ethics and religion in a pluralistic age: collected essays - Page 166 - Brian Hebblethwaite - 1997 - But just because of this encyclopaedic knowledge, he was, notwithstanding his interest in Aurobindo, less sensitive to modern developments, reinterpretations and potentialities within the great world faiths and more inclined to assess them by ...

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