CHAPTER XXII Rebirth and Other Worlds; Karma, the Soul and Immortality He passes in his departure from this world to the physical Self; he passes to the Self of life; he passes to the Self of mind; he passes to the Self of knowledge; he passes to the Self of bliss; he moves through these worlds at will. Taittiriya Upanishad.1 They say indeed that the conscious being is made of desire. But of whatsoever desire he comes to be, he comes to be of that will, and of whatever will he comes to be, he does that action, and whatever his action, to (the result of) that he reaches.... Adhered to by his Karma, 2 he g

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

NO.10  THE LIFE DIVINE CHAPTER X CONSCIOUS FORCE     They beheld the self-force of the Divine Being deep hidden by its own conscious modes of working.     Swetacwatarea Upanishad.     This is he that is awake in those who sleep.     All phenomenal existence resolves itself into Force, into a movement of energy that assumes more or less material, more or less gross or subtle forms for self-presentation to its own experience. In the ancient images by which human thought attempted to make this origin and law of being intelligible and real to itself, this infinite existence of Force was figured as a sea, initially at rest and therefore