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“A Magician’s formulas have made Matter’s laws
And while they last, all things by them are bound;
But the spirit’s consent is needed for each act
And Freedom walks in the same pace with Law.
All here can change if the Magician choose.
If human will could be made one with God’s,
If human thought could echo the thoughts of God,
Man might be all-knowing and omnipotent;
But now he walks in Nature’s doubtful ray.
Yet can the mind of man receive God’s light,
The force of man can be driven by God’s force,
Then is he a miracle doing miracles.
For only so can he be Nature’s king.”[1]

“Matter itself is something (a formation of energy perhaps?) of which we know superficially the structure as it appears to our mind and senses and to certain examining instruments (about which it is now suspected that they largely determine their own results, Nature adapting its replies to the instrument used), but more than that no scientist knows or can know.”[2]

“[A]t first this veil of inert Matter is so total that, to a superficial glance, it is something that has neither life nor consciousness. When you pick up a stone and look at it with your ordinary eyes and consciousness, you say, “It has no life, no consciousness.” For one who knows how to see behind appearances, there is, hidden at the centre of this Matter — at the centre of each atom of this Matter — there is, hidden, the Supreme Divine Reality working from within, gradually, through the millennia, to change this inert Matter into something that is expressive enough to be able to reveal the Spirit within. Then you have the progression of the history of Life: how, from the stone there suddenly appeared a rudimentary life and through successive species a sort of organisation, that is, an organic substance capable of revealing life. But between the mineral and vegetable kingdoms there are transitional elements; one doesn’t know whether they belong to the mineral or already to the vegetable kingdom — when one studies this in detail one sees some strange species which belong neither here nor there, which are not quite this and yet not quite that.”[3]

“I have already spoken to you of the different planes of consciousness. Well, on the material plane, purely material (when separated from the vital plane), it is an absolute mechanism where consequently all things are linked together; and as I was saying the other day, if you want to find the cause of one thing or what is the result of a thing, you will find another and yet another and you will make an entire tour round the universe. And it is like that, everything is absolutely mechanised. Only, in this purely material plane, there can intervene the vital plane, and it already does intervene in the vegetable kingdom. The vital plane has an altogether different determinism, its own particular determinism. But when you introduce the vital determinism into the determinism of the physical, that produces a kind of combination that changes everything. And above the vital plane there is the mental plane.”[4]

“We begin to perceive too the key to the enigma of Matter, follow the interplay of Mind and Life and Consciousness upon it, discover more and more its instrumental and resultant function and detect ultimately the last secret of Matter as a form not merely of Energy but of involved and arrested or unstably fixed and restricted consciousness and begin to see too the possibility of its liberation and plasticity of response to higher Powers, its possibilities for the conscious and no longer the more than half-inconscient incarnation and self-expression of the Spirit.”[5]

  1. Savitri, p.457, “The Way of Fate and the Problem of Pain”
  2. Letters on Yoga – I, p.233
  3. Questions and Answers 1957-1958, p.211
  4. Questions and Answers 1953, p.85
  5. The Synthesis of Yoga, p.183, “The Ascent of the Sacrifice – 2: The Works of Love – The Works of Life”

See also