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Resource name: /E-Library/Works of Sri Aurobindo/English/SABCL/The Life Divine_Volume-18/Man in the Universe .htm
CHAPTER
VI
Man in the Universe
The Soul of man, a traveller, 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.
Swetaswatara Upanishad.¹
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 nor a fortuitous accident. For
th
Title:
-42_Exclusive Concentration of Consciousness - Force and the Ignorance .htm
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CHAPTER XIII
Exclusive Concentration of
Consciousness -
Force and the Ignorance
From the
kindled fire of Energy of Consciousness, Truth was
born and the Law of Truth; from that the Night, from the
Night
the flowing ocean of being.
Rig Veda.1
SINCE Brahman is in the essentiality of its universal being a unity and a multiplicity aware of each other and in each other
and since in its reality it is something beyond the One and the Many, containing both, aware of both, Ignorance can only
come about as a subordinate phenomenon by some concentration of consciousness absorbed in a part knowledge or a part
Resource name: /E-Library/Works of Sri Aurobindo/English/SABCL/The Life Divine_Volume-18/The Boundaries of the Ignorance .htm
CHAPTER XI
The Boundaries of the Ignorance
One who thinks there is
this world and no other...
Katha Upanishad.1
Extended within the Infinite... headless and footless, concealing
his two ends.2
Rig Veda.3
He who has the knowledge “I am Brahman” becomes all this that is;
but whoever worships another divinity than the One Self and thinks,
“Other is he and I am other”, he knows not.
Brihadaranyaka Upanishad.4
This Self is fourfold,—the Self of Waking who has the outer intelligence
and enjoys external things, is its first part; the Self of Dream who has the
inner intelligence and enjoys things subtle, is its second part;
Resource name: /E-Library/Works of Sri Aurobindo/English/SABCL/The Life Divine_Volume-18/The Two Negations - The Refusal of the Ascetic.htm
CHAPTER
III
The Two Negations
II. THE REFUSAL OF THE ASCETIC
All this is the Brahman; this Self is the Brahman and the Self is fourfold.
Beyond relation, featureless, unthinkable, in which all is still.
Mandukya
Upanishad.¹
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 tolerates it;
It embraces Li
Resource name: /E-Library/Works of Sri Aurobindo/English/SABCL/The Life Divine_Volume-18/The Human Aspiration .htm
BOOK ONE
OMNIPRESENT REALITY AND THE UNIVERSE
CHAPTER
I
The Human Aspiration
She follows to the goal of those that are passing on beyond, she is the first in the eternal succession of the dawns that
are coming, —Usha widens bringing out that which lives, awakening someone who was dead....
What is her scope
when she harmonises with the dawns that shone out before and those that now must shine? She desires the ancient
mornings and fulfils their light; projecting forwards her illumination she enters into communion with the rest that are to
come.
Kutsa Angirasa—Rig Veda.¹
Threefold are those supreme births of this divine force that is in
Title:
-30_Indeterminates, Cosmic Determinations and the Indeterminable .htm
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BOOK
II
PART
ONE
CHAPTER
I
Indeterminates,
Cosmic Determinations
and the Indeterminable
The Unseen with whom there can be no pragmatic relations,
unseizable, featureless, unthinkable, undesignable by name,
whose substance is the certitude of One Self, in whom world-
existence is stilled, who is all peace and bliss — that is the
Self,
that is what must be known.
Mandukya Upanishad.1
One sees it as a mystery or one speaks of it or hears of it as a
mystery, but none knows it.
Gita.2
When men seek after the Immutable, the Indeterminable, the
Unmanifest, the All-Pervading, the Unthinkable, th
Resource name: /E-Library/Works of Sri Aurobindo/English/SABCL/The Life Divine_Volume-18/Memory, Ego and Self-Experience .htm
CHAPTER IX
Memory, Ego and Self-Experience
Here this God, the Mind, in its dream experiences again and
again
what once was experienced, what has been seen and what has not
been seen, what has been heard and what has not been heard; what
has been experienced and what has
not been experienced, what is
and what is not, all it sees, it is all and sees.
Prasna Upanishad. 1
To dwell in our true being is liberation; the sense of ego is a fall
from the
truth of our being.
Mahopanishad. 2
One in many births, a single ocean holder of all streams of movement,
sees our hearts.
Rig Veda. 3
THE
direct self-consci
Title:
-43_The Origin and Remedy of Falsehood, Error, Wrong and Evil .htm
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CHAPTER XIV
The Origin and Remedy
of Falsehood,
Error,
Wrong and Evil
The Lord accepts the sin and the virtue of none;
because knowledge
is veiled by Ignorance, mortal men are deluded.
Gita.1
They live according to another idea of self than the reality, deluded,
attached, expressing a falsehood,—as if by an
enchantment they see
the false as the true.
Maitrayani Upanishad.2
They live and move in the Ignorance and go round and round, battered
and stumbling, like blind men led by one who is
blind.
Mundaka Upanishad.3
One whose intelligence has attained to Unity, casts away from him both
sin a
Resource name: /E-Library/Works of Sri Aurobindo/English/SABCL/The Life Divine_Volume-18/Mind and Supermind .htm
CHAPTER
XVIII
Mind and Supermind
He discovered
that Mind was the Brahman.
Taittiriya Upanishad.¹
Indivisible,
but as if divided in beings.
Gita.²
THE
conception which we have so far been striving to form is that of the
essence only of the supramental life which the
divine soul possesses securely in the being of Sachchidananda, but
which the human soul has to manifest in this body of
Sachchidananda formed here into the mould of a mental and physical
living. But so far as we have been able yet to envisage
this supramental existence, it does not seem to have any connection or
correspondence with life as we know it, life active
between the tw