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
Ghose, Robert
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
Wilson, David
S. C. Kim, International
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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