Sat

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Satbeing, existence; substance; “pure existence, eternal, infinite, indefinable, not affected by the succession of Time, not involved in the extension of Space, beyond form, quantity, quality”; “the spiritual substance of being” which is cast “into all manner of forms and movements”[1]


(Medhananda:) “Existence is not a surface phenomenon. In order to really exist, one needs roots that reach deep into the vibratory foundation. From time to time we come across something which exists, which has always existed and will always exist. At that moment we are dealing with a being, and not a soap bubble. This becomes complicated and difficult to explain philosophically when you come across a butterfly and suddenly discover that it really exists.”[2]


(Sri Aurobindo:) “Existence that acts and creates by the power and from the pure delight of its conscious being is the reality that we are, the self of all our modes and moods, the cause, object and goal of all our doing, becoming and creating. As the poet, artist or musician when he creates does really nothing but develop some potentiality in his unmanifested self into a form of manifestation and as the thinker, statesman, mechanist only bring out into a shape of things that which lay hidden in themselves, was themselves, is still themselves when it is cast into form, so is it with the world and the Eternal. All creation or becoming is nothing but this self-manifestation. Out of the seed there evolves that which is already in the seed, pre-existent in being, predestined in its will to become, prearranged in the delight of becoming. The original plasm held in itself in force of being the resultant organism. For it is always that secret, burdened, self-knowing force which labours under its own irresistible impulse to manifest the form of itself with which it is charged. Only, the individual who creates or develops out of himself, makes a distinction between himself, the force that works in him and the material in which he works. In reality the force is himself, the individualised consciousness which it instrumentalises is himself, the material which it uses is himself, the resultant form is himself. In other words it is one existence, one force, one delight of being which concentrates itself at various points, says of each “This is I” and works in it by a various play of self-force for a various play of self-formation.
         What it produces is itself and can be nothing other than itself; it is working out a play, a rhythm, a development of its own existence, force of consciousness and delight of being. Therefore whatever comes into the world, seeks nothing but this, to be, to arrive at the intended form, to enlarge its self-existence in that form, to develop, manifest, increase, realise infinitely the consciousness and the power that is in it, to have the delight of coming into manifestation, the delight of the form of being, the delight of the rhythm of consciousness, the delight of the play of force and to aggrandise and perfect that delight by whatever means is possible, in whatever direction, through whatever idea of itself may be suggested to it by the Existence, the Conscious-Force, the Delight active within its deepest being.
         And if there is any goal, any completeness towards which things tend, it can only be the completeness — in the individual and in the whole which the individuals constitute — of its self-existence, of its power and consciousness and of its delight of being.”[3]





See also