XV. The Logic of Solids He discovered that Mind was the Brahman. Taittiriya Upanishad' Indivisible, but as if divided in beings. Gita2 Mind cannot possess the infinite, it can only suf- fer it or be possessed by it; it can only lie bliss- fully helpless under the luminous shadow of the Real cast down on it from planes of existence be- yond its reach. The Life Divine3 Here, in this section, we shall have a searching analysis of the scope and limitations of 'reason', and discuss the concept of the Infinite along with the question whether our logical postulates and categories require to be modified or re-interpreted in de

REFERENCES REFERENCES CHAPTER I 1.Taittiriya Upanishad, Brahmananda Valli, 7. 2.Sri Aurobindo, The Life Divine, SABCL Vol. 18, p. 78. 3.Rig Veda, Hymns of Bharadwaja, Mandala VI, S. VII. 4.Nolirti Kanta Gupta, The Yoga of Sri Aurobindo, Part VI, p. 19. 5.Ibid., p. 20. 6.Ibid., pp. 31-32. 7.Dr. Macdonell, Vedic Mythology, p. 11. 8.Bloomfield, Religion of the Veda, pp. 242-43. 9.S. Radhakrishnan, Indian Philosophy, Vol. 1, p 101. 10.Max Muller, Six Systems of Indian Philosophy, pp. 65-66. 11.Sat. Brah., ii, 5.1. p. 1-3. 12.S. Radhakrishnan, Op. Cit, Vol. I, p. 181. 13.Encyclopaedia of R

XXVI. The Purpose and Process of Rebirth Finite bodies have an end, but that which possesses and uses the body, is infinite, illimitable, eternal, inde- structible. Therefore, fight, O Bharata. Gita1 There is a birth and growth of the self. According to his actions the embodied being assumes forms succes- sively in many places; many forms gross and subtle he assumes by force of his own qualities of nature. Swetaswatara Upanishad2 The embodied soul casts away old and takes up new bodies as a man changes worn-out raiment for new. Gita3 Sri Aurobindo prefers "rebirth" to reincarnati

MOVEMENT FOUR HUMAN DESTINY XXIX. The Spiritual Aim He who knows that as both in one, the Knowledge and the Ignorance, by the Ignorance crosses beyond death and by the Knowledge enjoys Immortality. Isha Upanishad1 To fulfil God in life is man's manhood. He starts from the animal vitality and its activities, but a divine ex- istence is his objective. The Life Divine2 He who knows That as both in one, the Birth and the dissolution of Birth, by the dissolution crosses beyond death and by the Birth enjoys Immortality. Isha Upanishad3 O Nightingale, thou surely art A creature of a fi

MOVEMENT THREE THE SPIRITUAL EVOLUTION XXV. Man and the Evolution The one Godhead secret in all beings, all-pervading, the inner Self of all, presiding over all action, witness, conscious knower and absolute ... the One in control over the many who are passive to Nature, fashions one seed in many ways. Swetaswatara Upanishad1 He fashions one form of things in many ways. Katha Upanishad2 From the non-being to true being, from the darkness to the Light, from death to Immortality. Brihadaranyaka Upanishad13 As men approach Me, so I accept them to my love (bhajāmi); men follow in every way

Sri Aurobindo's Philosophy of Evolution Content Pre-Content To The Mother Acknowledgements Foreword Introduction Preface FIRST THOUGHTS I. Vedic and Puranic Cosmogony II Avatarhood: The Parable of Evolution III. The Evolution of Evolution IV. Man Must Needs Have a Cosmology V. The Mysticism of Matter VI. Evolution of Homo Sapiens VII. A Critical Retrospect VIII. Will to Reason

XXXII. Sri Aurobindo: The Supramental Avatar Though I am the unborn, though I am imperishable in my self-existence, though I am the Lord of all exist- ences, yet I stand upon my own Nature and I come into birth by my self-Maya. For when so ever there is the fading of the Dharma and the uprising of un- righteousness, then I loose myself forth into birth. For the deliverance of the good, for the destruction of the evil-doers, for the enthroning of the Right I am born from age to age. He who knoweth thus in its right prin ciples my divine birth and my divine work, when he abandons his body, com

XII. The Metaphysics of Space and Time A precise determination of the nature of space and time is essential to anything approaching a fairly adequate philosophic vision of reality. Space and time are inalienable features of the world of our common experience and yet philosophic insight discloses the essential infinity and eternity of the real. Philosophy not only aims at transcending the limitations of space and time in respect of its subjective vision, but is also inspired by the conviction that ultimate reality must in its deepest essence be non-spatial and non-temporal, infinite and eternal. Space and time viewed in the right perspective, are two insep

X. Ekam Bijam Bahudhā Sakti-Yogāt There are persons here and there who cherish a secret or open unfaith in the theory of a physical evolution and believe that it will one day pass into the limbo of dead generalisations like the Ptolemaic theory in astronomy or like the theory of humours in medicine, but this is a rare and excessive scepticism. We can, indeed, no longer believe that the many stars and systems were hurled full-shaped and eternally arranged into boundless space and all these numberless species of being planted on earth "ready-made and nicely tailored in seven days or any number of days in a sudden outburst of caprice or Dionysiac excit

XXXI. The Kingdom of Heaven "Our endeavour has been to discover what is the reality and significance of our existence as conscious beings in the material universe and in what direction and how far that significance once discovered leads us, to what human or divine future."1 "The significance of our existence here determines our destiny: that destiny is something that already exists in us as a necessity and a potentiality, the necessity of our being's secret and emergent reality, a truth of its potentialities that is being worked out; both, though not yet realised, are even now implied in what has been already manifested. If there is a Being that is beco