The Goal13. Some Childish Notions14. The Idea of “God the Creator”15. The Seventh Creation16. The Creation of Equilibrium17. No Beginning, No End18. The Whither of Creation19. What is Being Done in the Eternity of Time20. Universe: The Manifestation of the Divine21. Who is He?22. If All is He, Why We Do Not Feel Him23. Creation and the Creator Are Not Separate24. The Cause and Remedy of All Deformations25. The Universe is Essentially Delight26. Is it the Best that Happens at Every Minute?27. Why a Progressive Universe28. Time and Space29. Consciousness: The Fundamental Thing in Existence30. Central Motive of Terrestrial Existence31. A Consciousness Simultaneously Individual and Total32. Unity in Diversity33. Beings on the Other Planets34. The Final Goal!APPENDIXReferencesGuideCoverTable of ContentsStart Reading
Sri Aurobindo
We are all gods and creators, because the energy of God is within us and all life is creation; not only the making of new forms is creation, but preservation is creation, destruction itself is creation. — Sri Aurobindo
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Chapter 1
Brahman – The Unity
Isha Upanishad Verses 4-5
4. One unmoving that is swifter than Mind; That the Gods reach not, for It progresses ever in front. That, standing, passes beyond others as they run. In That the Master of Life establishes the Waters.
5. That moves and That moves not; That is far and the same is near; That is within all this and That also is outside all this.
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The Lord and the world, even when they seem to be distinct, are not really different from each other; they are one Brahman.
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“One Unmoving”
God is the one stable and eternal Reality. He is One because there is nothing else, since all existence and non-existence are He. He is stable or unmoving, because motion implies change in Space and change in Time, and He, being beyond Time and Space, is immutable. He possesses eternally in Himself all that is, has been or ever can be, and He therefore does not increase or diminish. He is beyond causality and relativity and therefore there is no change of relations in His being.
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“Swifter than Mind”
The world is a cyclic movement (samsara) of the Divine Consciousness in Space and Time. Its law and, in a sense, its object is progression; it exists by movement and would be dissolved by cessation of movement. But the basis of this movement is not material; it is the energy of active consciousness which, by its motion and multiplication in different principles (different in appearance, the same in essence), creates oppositions of unity and multiplicity, divisions of Time and Space, relations and groupings of circumstance and Causality. All these things are real in consciousness, but only symbolic of the Being, somewhat as the imaginations of a creative Mind are true representations of itself, yet not quite real in comparison with itself, or real with a different kind of reality.
But mental consciousness is not the Power that creates the universe. That is something infinitely more puissant, swift and unfettered than the mind. It is the pure omnipotent self-awareness of the Absolute unbound by any law of the relativity. The laws of the relativity, upheld by the gods, are Its temporary creations. Their apparent eternity is only the duration, immeasurable to us, of the world which they govern. They are laws regularising motion and change, not laws binding the Lord of the movement. The gods, therefore, are described as continually running in their course. But the Lord is free and unaffected by His own movement.
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“That Moves, that Moves Not”
The motion of the world works under the government of a perpetual stability. Change represents the constant shifting of apparent relations in an eternal Immutability.
It is these truths that are expressed in the formulae of the one Unmoving that is swifter than Mind, That which moves and moves not, the one Stable which outstrips in the speed of its effective consciousness the others who run.
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Chapter 2
Transitional Thought – The Many1
If the One is pre-eminently real, “the others”, the Many are not unreal. The world is not a figment of the Mind.
Unity is the eternal truth of things, diversity a play of the unity. The sense of unity has therefore been termed Knowledge, Vidya, the sense of diversity Ignorance, Avidya. But diversity is not false except when it is divorced from the sense of its true and eternal unity.
Brahman is one, not numerically, but in essence. Numerical oneness would either exclude multiplicity or would be a pluralistic and divisible oneness with the Many as its parts. That is not the unity of Brahman, which can neither be diminished nor increased, nor divided.
The Many in the universe are sometimes called parts of the universal Brahman as the waves are parts of the sea. But, in truth, these waves are each of them that sea, their diversities being those of frontal or superficial appearances caused by the
