Отправлено: 21.05.23 14:49. Заголовок: Шри Ауробиндо Другие тексты (англ.) в т.ч. от Записи Йоги

Consciousness - Psychology

All that exists or can exist in this or any other universe can be rendered into terms of consciousness; there is nothing that cannot be known. This knowing need not be always a mental knowledge. For the greater part of existence is either above or below mind, and mind can know only indirectly what is above or what is below it. But the one true and complete way of knowing is by direct knowledge.

All can be rendered into terms of consciousness because all is either a creation of consciousness or else one of its forms. All exists in an infinite conscious existence and is a part or a form of it. In proportion as one can share directly or indirectly, completely or incompletely in the eternal awareness of this Infinite, or momentarily contact or enter into, or formulate some superior or inferior power of its consciousness or knowledge, one can know what it knows in part or whole, by a direct knowing or an indirect coming to knowledge. A conscious, half-conscious or subconscious participation in the awareness of the Infinite is the basis of all knowledge.

All things are inhabited by this consciousness, even the things that seem to us inconscient, and the consciousness in one form can communicate or contact with the consciousness in another or else penetrate or contain or identify with it. This in one form or another is the true process of all knowledge; the rest is ignorant appearance.

All things are one self; it is the one Knower who knows himself everywhere, from one centre or another in the multiplicity of his play. Otherwise no knowledge would be possible.

The sense of a greater or even of an ultimate Self need not be limited to a negative and empty wideness whose one character is to be without limitations or features. The first extreme push of our recoil from what we now are or think ourselves to be may and does often at first carry us over into this annihilating experience. A negation of our present error, a release from our petty irksome aching bonds may seem to be the only thing worth having, the only thing true. The rest is infinity, freedom, peace. We feel an Infinite that needs nothing but its own infinite to fill it. We rejoice in a freedom of which any form, name or description, any creative activity, any movement, any impulse would be a disturbing denial and the beginning of a relapse into the error of will and desire, the ignorance of the illusory finite. To accept nothing but the bare bliss of infinity is the condition of this peace. The mind escaping from itself denies all thought, all form-making, all motion or play of any kind; for that would be a grievous return to itself, a miserable imprisonment and renewed hard-labour. The life released from the toil of labouring and striving and living demands only immobility and no more to be, a sleep of force, the surety and rest of an immutable status. The body accepts denial and dissolution, for to be dissolved is to cease to breathe and suffer. A bodiless, lifeless, mindless infinite breadth and supreme silence shows to us that we are in contact with the Absolute….

All existence,—as the mind and sense know existence,—is manifestation of an Eternal and Infinite which is to the mind and sense unknowable but not unknowable to its own self-awareness.

Whatever the manifestation may be, spiritual or material or other, it has behind it something that is beyond itself, and even if we reached the highest possible heights of the manifested existence there would be still beyond that even an Unmanifested from which it came.

The Unmanifested Supreme is beyond all definition and description by mind or speech; no definition the mind can make, affirmative or negative, which can be at all expressive of it or adequate.

To the mind this Unmanifest can present itself as a Self, a supreme Nihil (Tao or Sunyam), a featureless Absolute, an Indeterminate, a blissful Nirvana of manifested existence, a Non-Being out of which Being came or a Being of silence out of which a world-illusion came. But all these are mental formulas expressing the mind’s approach to it, not That but impressions which fall from That upon the receiving consciousness, not the true essence or nature (Swarupa) of the Eternal and Infinite. Even the words Eternal and Infinite are only symbolic expressions through which the mind feels without grasping some vague impression of this Supreme.

If we say of it neti neti, this can mean nothing except that nothing in the world or beyond it of which the mind can take cognisance is the Supreme in its entirety or its essence. If we say of it iti iti, this can mean at the most that what we see of it in the world or beyond is some indication of something that is there beyond and by travelling through all these indications to their absolutes we may get a step or two nearer to the Absolute of all absolutes, this Supreme. Both formulas have a truth in them, but neither touches the secret truth of the Supreme.

https://incarnateword.in/sabcl/17/consciousness-psychology

 Отправлено: 21.05.23 14:52. Заголовок: The Supermind There..

The Supermind

There are three layers of the Supermind corresponding to three activities of the intuitive mind:

1) Interpretative Supermind

First is what I call Interpretative Supermind, corresponding to Intuition. I call it interpretative, because what is a possibility on the mental plane becomes a potentiality on the supramental plane and the Interpretative puts all the potentialities before you. It shows the root cause of events that may become true on the physical plane. When Intuition is changed into its supramental value, it becomes Interpretative Supermind.

2) Representative Supermind

Next comes what I call the Representative Supermind. It represents the actual movements of potentialities and shows what is in operation. When Inspiration is changed into its supramental value, then it becomes this Representative Supermind. Even this is not the highest. There you know certain potentialities in thought and action working and you can in many cases say what would happen or how a certain thing happened if it does.

3) Imperative Supermind

There is the Imperative Supermind which corresponds to Revelation. That is always true. Nothing can stand against it. It is knowledge fulfilling itself by its own inherent power.

 Отправлено: 21.05.23 14:53. Заголовок: The Seven Suns of th..

The Seven Suns of the Supermind

1) The Sun of Supramental Truth,—Knowledge-Power originating the supramental creation.

Descent into the Sahasradala.

2) The Sun of Supramental Light and Will-Power, transmitting the Knowledge-Power as dynamic vision and command to create, found and organise the supramental creation.

Descent into the Ajna Chakra, the centre between the eyes.

3) The Sun of Supramental Word, embodying the Knowledge-Power, empowered to express and arrange the supramental creation.

Descent into the Throat Centre.

4) The Sun of Supramental Love, Beauty, and Bliss, releasing the Soul of the Knowledge-Power to vivify and harmonise the supramental creation.

Descent into the Heart-Lotus.

5) The Sun of Supramental Force dynamised as a power and source of life to support the supramental creation.

Descent into the Navel Centre.

6) The Sun of Life-Radiances (Power-Rays) distributing the dynamis and pouring it into concrete formations.

Descent into the Penultimate Centre.

7) The Sun of Supramental Substance-Energy and Form-Energy empowered to embody the supramental life and stabilise the creation.

Descent into the Muladhara.

 Отправлено: 21.05.23 14:55. Заголовок: The Divine Plan The ..

The Divine Plan

The Supreme Self-Contained Absolute
FIRST ABSOLUTE—TAT
The Absolute Transcendent, the Supreme, parātpara (containing all, limited by nothing).

SECOND ABSOLUTE—SAT
The supreme self-contained absolute Existence, Sachchidananda, (Ananda uniting Sat and Chit), holding in its absolute unity the dual Principle (He and She, saḥ and sā) and the four-fold Principle, OM with its four statuses as one.

THIRD ABSOLUTE—ADITI
Aditi is the indivisible conscious-force and Ananda of the Supreme; the Mother, its living dynamis, the supreme Love, Wisdom, Power. ādyā śakti = parabrahman of the Tantra.

FOURTH ABSOLUTE—PARAMESHWARA (of the Gita) = Parameshwari (of the Tantra)



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The Manifestation
I

FIRST ABSOLUTE
The concealed—avyakta—Supreme, selfinvolved Sachchidananda, Parabrahman (Parameshwara-ishwari).

SECOND ABSOLUTE
Aditi. The Mother, containing in herself the Supreme. The Divine Consciousness, Force, Ananda upholding all the universes. Para Shakti, Para Prakriti Mahamaya (yayedam dhāryate jagat).

THIRD ABSOLUTE
The Eternal Manifestation (The Supreme Satyaloka, Chaitanyaloka, Tapoloka, Anandaloka—not those of the mental series).



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II





Overmind takes all Truth that comes down to it from the Supermind, but sets up each Truth as a separate force and idea capable of conflicting with the others as well as cooperating with them. Each overmental being has his own world, each force has its own play and throws itself out to realise its own fulfilment in the cosmic play. All is possible; and from this separative seat of conflicting and even mutually negating possibilities comes too, as soon as mind, life and matter are thrown out into play the possibility of ignorance, unconsciousness, falsehood, death and suffering.

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OVERMIND GRADATION TO MIND





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https://incarnateword.in/sabcl/17/the-divine-plan