No. 5 THE LIFE DIVINE CHAPTER V THE DESTINY OF THE INDIVIDUAL        By the Ignorance they cross beyond Death and by the Knowledge enjoy Immortality... By the Non-Birth they cross bend Death and by the Birth enjoy Immortality. Isha Upanishad.       An omnipresent Reality is the truth of all life and existence whether absolute or relative, whether corporeal or incorporeal, whether animate or inanimate, whether intelligent or unintelligent; and in all its infinitely varying and even constantly opposed self-expressions, from the contradictions nearest to our ordinary experience to those remotest antinomies which lose themselves on th

No. 1 1  THE LIFE DIVINE CHAPTER XI DELIGHT OF EXISTENCE: THE PROBLEM         For who could live or breathe if there were not this delight of exist-e nee as the ether in which we dwell. Taittiriya Upanishad.     From Delight all these becomings are born, by Delight they exist and grow, to Delight they return. Ibid.     But even if we accept this pure existence, this Brahman, this Sat as the absolute beginning, end and continent of things and in Brahman an inherent self-consciousness inseparable from its being, throwing itself out as a force of movement of consciousness which is creative of forces, forms and worlds, we have yet no answer to the

No. 7 THE LIFE DIVINE CHAPTER VII THE EGO AND THE DUALITIES.     The soul seated on the same tree of Nature is absorbed and deluded and has sorrow because it is not the Lord, but when it sees and is in union with that other self and greatness of it which is the Lord, then sorrow passes away from it. Swetacwatarea Upanishad If all is in truth Sachchidananda, death, suffering, evil, limitation can only be the creations, positive in practical effect, negative in essence, of a distorting consciousness which has fallen from the total and unifying knowledge of itself into some error of division and partial experience. This is the fall of man ty

NO.6 THE LIFE DIVINE CHAPTER VI MAN IN THE UNIVERSE     The Soul of man, a traveler, wanders in this cycle of Brahman, huge, a totality of lives, a totality of states , thinking itself different from the Impeller of the journey. Accepted by Him, it attains its goal of Immortality. Swetacwatarea Upanishad.     The progressive revelation of a great, a transcendent, a luminous Reality with the multitudinous relativities of this world that we see and those other worlds that we do not see as means and material, condition and field, this would seem then to be the meaning of the universe,—since meaning and aim it has and is neither a purposeless illusion no

No. 4 THE LIFE DIVINE CHAPTER IV REALITY OMNIPRESENT       If one know Him as Brahman the Non-Being, he becomes merely the non-existent. H one knows that Brahman Is, then is he known as the real in existence.       Taittiriya Upanishad.      Since, then, we admit both the claim of the pure Spirit to manifest in us its absolute freedom and the claim of universal Matter to be the mould and condition of our manifestation, we have to find a truth that can entirely reconcile these antagonists and can give to both their due portion in Life and their due justification in Thought, amercing neither of its rights, denying in neither the sovereign truth from

      Vol. 1 August 1914 - July 1915.               The philosophical Review ARYA was started in August 1914 and after six and half years it ended with the January 1921 issue. It was published under the joint editorship of Sri Aurobindo Ghose, Paul & Mirra Richard. A French edition was also issued but its publication ceased with the February 1915 issue after the first seven numbers appeared. Very few sets of this valued journal are available now and even these are crumbling and cannot be used for reference. They are being reprinted, photographically reproduced, in a limited edition for archival purposes. It may be

NO. 9 THE LIFE DIVINE CHAPTER IX THE PURE EXISTENT.     One indivisible that is pure existence.     Chhandogya Upanishad     When we withdraw our gaze from its egoistic preoccupation with limited and fleeting interests and look upon the world with dispassionate and curious eyes that search only for the Truth, our first result is the perception of a boundless energy of infinite existence, infinite movement, infinite activity pouring itself out in limitless Space, in eternal Time, an existence that surpasses infinitely our ego or any ego or any collectivity of egos, in whose balance the grandiose products of aeons are but the dust of a moment and i

 NO.2.   THE LIFE DIVINE   _________ CHAPTER II THE TWO NEGATIONS I The Materialist Denial           He energized conscious-force (in the austerity of thought) and came to the knowledge that Matter is the Brahman. For from Matter all existences are born; born, by Matter they increase and enter into Matter in their passing hence. Then he went to Varuna, his father and said " Lord, teach me of the Brahman." But he said to him : " Energies (again) the conscious-energy in thee ; for the Energy is Brahman." Taittiriya Upanishad.       The affirmation of a divine life upon earth and an immortal sense in mortal existence can hav

NO. 6 The Secret of the Veda CHAPTER IV THE FOUNDATIONS OF THE PSYCHOLOGICAL THEORY.        A hypothesis of the sense of Veda must always proceed, to be sure and sound, from a basis that clearly emerges in the language of-the Veda itself. Even if the bulk of its substance be an arrangement of symbols and figures, the sense of which has to be discovered, yet there should be clear indications in the explicit language of the hymns which will guide us to that sense. Otherwise, the symbols being themselves ambiguous, we shall be in danger of manufacturing a system out of our own imaginations and preferences instead of discovering the real purport of the figures ch

No. 3 THE LIFE DIVINE CHAPTER III THE TWO NEGATIONS THE REFUSAL OF THE ASCETIC All this is the Brahman ; this Self is the Brahman and the Self is fourfold. Mandukya Upanishad Beyond relation, featureless, unthinkable, in which all is still. I did     And still there is a beyond.     For on the other side of the cosmic consciousness there is, attainable to us, a consciousness yet more transcendent, —transcendent not only of the ego, but of the Cosmos itself,—against which the universe seems to stand out like a petty picture against an immeasurable background. That supports the universal activity,—or perhaps only toler