Lecture III Chap. 6. Man in the Universe Chap. 7. The Ego and the Dualities Last time we got to the point where the emergence of the self-aware being was a great fact of evolutionary life. Man in the universe is really Conscious Existence which has become self-aware. In the language of the Vedas it is the Dawn. This Dawn is the awakening of human consciousness to its divine possibility, and the basis of this self-aware being we call Satchidananda. The Dawn represents the awakening to this infinite existence, infinite consciousness, infinite delight, Satchidananda. In one sense we can say that Satchidananda is here as the universe which the human consc

Lecture XIII Chap. 24. Matter Chap. 25. The Knot of Matter Chap. 26. The Ascending Series of Substance We were dealing with Matter and how it is related to an Omnipresent Reality. It is not a world of chance or accident even though to our mind it wears the appearance of an inconscience. The world of mind, of life, of matter—the human, the animal and vegetable and the material world— even though so different and disparate is not without an Ordering Reality. The whole universe seems, then, to be the veiled working of an Omnipresent Reality. And Matter which seems to be the categorical refusal of the Spirit, the last term nearest to the Nescience, is its

SRI AUROBINDO'S LIFE DIVINE Lectures delivered in the U.S.A. A. B. PURANI First Edition: 1966 Second Impression: 1989 Third Impression: 1997 ISBN 81-7058-142-7 © Sri Aurobindo Ashram Trust 1966 Published by Sri Aurobindo Ashram Publication Department Printed at Sri Aurobindo Ashram Press, Pondicherry PRINTED IN INDIA

Lecture VI Chap. 10. Conscious Force Chap. 11. Delight of Existence : the Problem We were discussing a universal or an infinite,—existing in its unlimited or infinite power, infinite force,—and the nature of this force. All that exists is surcharged with a force, whether that force is conscious or unconscious. We found that the rhythms of the force that is working cast themselves into an ordered movement. There must be a consciousness behind, because if we grant that the force is conscious, then only the question why, the aim purpose, fulfilment can, arise. An unconscious force can have no purpose, no end, no fulfilment. It could not necessarily cast it

Lecture II Chap. 3. The Two Negations : the Refusal of the Ascetic Chap. 4. Reality Omnipresent Chap. 5. The Destiny of the Individual Chap. 6. Man in the Universe I will read a quotation from a book written by Mr. G.H. Langley who was the Vice-Chancellor at the Dacca University and who, on his retirement was asked by the Royal India-Pakistan-Ceylon Society to write a book on Sri Aurobindo. The Society published the book under the heading Sri Aurobindo, Indian Poet, Philosopher and Mystic. In that book Mr. Langley writes: "Sri Aurobindo is both a poet and a speculative thinker. The same is true of Rabindranath

Lecture XI Chap. 19. Life Chap. 20. Death, Desire and Incapacity Chap. 21. The Ascent of Life We were dealing with the force of life representative of the Truth-Consciousness—and we came to know that all these derivatives here that happen to appear to our mind as if they were the result of the Inconscient are in fact supported, guided and governed by a veiled Truth-Consciousness. To the mind the universe appears as a chance world or a world of accident or a world of inconscience only. But mind is half-knowledge and half-ignorance; it is a movement projected for effecting the division of the Infinite into the finite. It is a movement necessitated by keeping the eg

Lecture VIII Chap. 13. The Divine Māyā The problem is : how can the One, Infinite and Eternal, —free from all limitations, and relativities—create something that is finite,—a world of conflict, suffering, pain and evil? How does the One Being manage to become the world ? To the human mind the difficulty remains because mind is finite and cannot, therefore, follow the infinite, the Absolute, in its process easily. The explanation of the process may be the three-fold movement of the Absolute,—or, what to the mind appears to be the triple movement. The first process seems to be the involution of the Divine into the Inconscient. That which we see or know as the I

APPENDIX THE ORIGIN OF THE IGNORANCE It is rather difficult to make up one's mind to speak on a subject that has taken the philosophers of the world life-long efforts to arrive at what might be called even a working solution of the problem, the origin of the Ignorance. It would be daring and presumptuous to think that within a short span of time we could solve ultimately and finally the problem which has baffled great philosophers. I will try to make out some points along the lines not merely of metaphysics, but along the line of spiritual experience which gave Sri Aurobindo solutions for all the problems of life which beset humanity today. It is not that there is no met

Lecture IV Chap. 7. The Ego and the Dualities Chap. 8. The Methods of Vedantic Knowledge We have seen that the creation of the ego and dualities was a necessary step which has been symbolized in some schools of Religion and Philosophy as the fall of man. The fall of man is this separation from the original Divine Consciousness and assumption of limitations in which the separation becomes dynamic, and has consequences in what is called human life. When it is called a "fall" it only means it is a lure. Adam attracted by Eve is the Purusha—the subjective consciousness attracted by, or lured by, the potentialities of Nature which he feels within h

Lecture IX Chap. 14. The Supermind as Creator Chap. 15. The Supreme Truth-Consciousness We are in the 14th chapter and I would like to compress, if possible, the 14th and the 15th together. We have worked up to what might be called self-possession of the One on one side : the Infinite is, of course, the one Satchidananda. There is the Self-possession of the One and then there are the Many or the multiple on this side. World of ignorance, infinite succession of the movement of the many. There are these two things going on : One and the Many. These many are changing constantly because they flow in time. The flux of the many that we see on this side, flo