Dec. 26, 2001
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In the whole book of The Life Divine, Sri Aurobindo was at
great pains for the reader to have a glimpse of His Vision.
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As the psychic is in
the fourth dimension, one has to move into it or open to the fourth dimension.
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This Vision is
explained by Him from every perspective, but we too must be able to see that
Vision or conceive of it from the involution, evolution, Time, Self-absorption,
One, The many, Knowledge, Silence, etc.
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The last para in the
chapter on Matter, especially the very last sentence does it from the point of
view of Matter which He calls Delight of Existence.
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The main argument I
should like to give for the Man who is lost in his subjective selfishness is,
― Man is subjective earth.
― Intellectuality restores him to Matter.
― Matter is objective Sachchidananda.
― By self-determination, Sachchidananda is reabsorbed
into The Absolute.
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This discovery during
its middle stage reveals Matter as Delight of Existence, which is the marvel
Sri Aurobindo speaks of.
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Body is earth, not
Matter, being the fifth extension of Matter.
― First extension of Matter is sound.
― Second extension is ether.
― Third is heat.
― Forth is water, and
― Fifth is earth.
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Body is made of earth.
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Man can begin only in
his mind, i.e. in thought.
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Mind’s ignorance rises
when he is lost in thoughts, the activities of the mind. Moving further down
and losing itself in life and finally in the body, Ignorance is completed.
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When losing ourselves
in the mind, we are ignorant.
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Losing the mind in the
vital, we enjoy vital superstition, i.e. social superstition.
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Losing oneself in the
body, life itself is a force of intense superstition.
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Philosophy,
agnosticism, materialism and science have fought all their lives against all
these superstitions and have established the rule of rationality, logic and
philosophy.
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The intellectuality we
now cherish is the crown of this effort.
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One who enjoys a disciplined intellect has overcome
the domination of the body and vital over the mind.
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Now we have arrived at
the thought of the mind untrammeled by other planes.
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Let us arrive at the
same point from above.
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The absolute becomes
Sat by self-determination.
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Sat has several
extensions.
1.
Sat extends to Chit and
Ananda.
2.
Sat extends into Time
and Space.
3.
Sat objectifies into
Truth.
4.
In doing so, the
experience of Sat is Spirit.
― Spirit is substance, Spiritual substance.
― Mind viewing the Spiritual substance through its
senses creates material force.
― For our purposes, this is Matter.
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When we become an
intellectual, we exercise the power of Matter whose one end is body.
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This Matter is the
basis of Sachchidananda or the formal basis of His objective action, thought
and Delight.
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The intellectuality we
saw above is this Matter or material force expressing in action as thought.
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Man, as he lives his
social life, is subjective.
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If he is selfish, he is
subjectively selfish.
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When he objectifies, he
becomes an intellectual which is the action of Matter, which is itself the
objective status of Sachchidananda.
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Now let us consider the
three stages of conception, perception and sensation.
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The pure intellect is
of Matter and has no insight or intuition.
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The concept of this
intellect can either be an intellectual concept or a pure concept devoid of
sense impressions.
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This is a point of important human choice.
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Mind that understands
the above definition of Matter as a concept will move to perception, if it
chooses not to insist on intellectuality which means reliance on sense
impressions.
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That concept can move
to become a higher perception which gives rise to insight and intuition, or
insight and intuition help the concept move to perception.
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Moving further down to
Sensation, one feels gratitude, sees the vision of the Marvel He often speaks
of.
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In our work, one should
by rationality and logic form the concept of work according to Sri Aurobindo
and go on moving to perception and sensation.
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The explosion of the
finite into the infinite will occur the moment MIND ceases to insist on intellectuality which is material force in
action.
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Calling, meditation, etc.
have created the Spiritual atmosphere.
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To reach the goal in
work, the shortest route is the one known as perfection in value
implementation.
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Practically as well as theoretically, one cannot
afford to make any mistake of any type.
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Not to err means to keep
one’s formed personality, character, behaviour, manners, ideas, and attitudes
severely outside this token effort.
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It you cannot get rid
of them or dissolve them, you are obliged to keep them at a very respectable
distance.