{"id":2619,"date":"2013-07-13T01:42:47","date_gmt":"2013-07-13T01:42:47","guid":{"rendered":"http:\/\/localhost\/?p=2619"},"modified":"2013-07-13T01:42:47","modified_gmt":"2013-07-13T01:42:47","slug":"23-parabrahman-mukti-and-human-thought-systems-vol-12-essays-divine-and-human","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/03-cwsa\/12-essays-divine-and-human\/23-parabrahman-mukti-and-human-thought-systems-vol-12-essays-divine-and-human","title":{"rendered":"-23_Parabrahman, Mukti and Human Thought-Systems.htm"},"content":{"rendered":"
\n\n\n
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II <\/b><\/span><\/font> <\/p>\n

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Parabrahman, Mukti
\n<\/b><\/span><\/p>\n

\n

& Human Thought-Systems
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\n

 <\/p>\n

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Parabrahman is the Absolute, & because It is the Absolute, it
\ncannot be reduced into terms of knowledge. You can know the Infinite in a way, but you cannot know the Absolute.
\n\t\t\t<\/span> <\/p>\n

\n

All things in existence or non-existence are symbols of the Absolute created in self-consciousness (Chid-Atman); by Its symbols the Absolute can be known so far as the symbols reveal or hint at it, but even the knowledge of the whole sum of symbols
\ndoes not amount to real knowledge of the Absolute. You can become Parabrahman; you cannot know Parabrahman. Becoming
\nParabrahman means going back through self-consciousness into Parabrahman, for you already are That, only you have projected
\nyourself forward in self-consciousness into its terms or symbols, Purusha & Prakriti through which you uphold the universe.
\nTherefore, to become Parabrahman void of terms or symbols you must cease out of the universe.
\n\t\t\t<\/span> <\/p>\n

\n

By becoming Parabrahman void of Its self-symbols you do not become anything you are not already, nor does the universe
\ncease to operate. It only means that God throws back out of the ocean of manifest consciousness one stream or movement of
\nHimself into that from which all consciousness proceeded.
\n\t\t\t<\/span> <\/p>\n

\n

All who go out of universe-consciousness, do not necessarily go into Parabrahman. Some go into undifferentiated Nature (Avyakrita Prakriti), some lose themselves in God, some pass
\ninto a dark state of non-recognition of universe, (Asat, Shunya), some into a luminous state of non-recognition of universe\u2014Pure Undifferentiated Atman, Pure Sat or Existence-Basis of Universe,\u2014some into a temporary state of deep sleep (sushupti)
\nin the impersonal principles of Ananda, Chit or Sat. All these are forms of release & the ego gets from God by His Maya
\n   
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or Prakriti the impulse towards any one of them to which the
\nsupreme Purusha chooses to direct him. Those whom He wishes to liberate, yet keep in the world, He makes jivanmuktas or
\nsends them out again as His vibhutis, they consenting to wear for the divine purposes a temporary veil of Avidya, which does
\nnot at all bind them and which they can rend or throw off very easily. Therefore to lust after becoming Parabrahman is a sort
\nof luminous illusion or sattwic play of Maya; for in reality there is none bound & none free & none needing to be freed and all
\nis only God’s Lila, Parabrahman’s play of manifestation. God uses this sattwic Maya in certain egos in order to draw them
\nupwards in the line of His special purpose & for these egos it is the only right and possible path.
\n\t\t\t<\/span> <\/p>\n

\n

But the aim of our Yoga is Jivanmukti in the universe; not because we need to be freed or for any other reason, but because
\nthat is God’s will in us, we have to live released in the world, not released out of the world.
\n\t\t\t<\/span> <\/p>\n

\n

\tThe Jivanmukta has, for perfect knowledge & self-fulfilment to stand on the threshold of Parabrahman, but not to cross the
\nthreshold.
\n\t\t\t<\/span> <\/p>\n

\n

\tThe statement he brings back from the threshold is that
\nThat is & we are That, but what That is or is not, words cannot describe, nor mind discriminate.
\n\t\t\t<\/span> <\/p>\n

\n

Parabrahman being the Absolute is indescribable by any name or definite conception. It is not Being or Non-Being, but
\nsomething of which Being & Non-Being are primary symbols; not Atman or unAtman or Maya; not Personality or Impersonality; not Quality or Non-Quality; not Consciousness or NonConsciousness; not Bliss or Non-Bliss; not Purusha or Prakriti;
\nnot god nor man nor animal; not release nor bondage; but something of which all these are primary or derivative, general or
\nparticular symbols. Still, when we say Parabrahman is not this or that, we mean that It cannot in its essentiality be limited to this
\nor that symbol or any sum of symbols; in a sense Parabrahman is all this & all this is Parabrahman. There is nothing else which
\nall this can be.
\n\t\t\t<\/span> <\/p>\n

\n

Parabrahman being Absolute is not subject to logic, for logic
\n   
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\n

\n

applies only to the determinate. We talk confusion if we say
\nthat the Absolute cannot manifest the determinate & therefore the universe is false or non-existent. The very nature of
\nthe Absolute is that we do not know what it is or is not, what it can do or cannot do; we have no reason to suppose
\nthat there is anything it cannot do or that its Absoluteness is limited by any kind of impotency. We experience spiritually
\nthat when we go beyond everything else we come to something Absolute; we experience spiritually that the universe is
\nin the nature of a manifestation proceeding, as it were, from the Absolute; but all these words & phrases are merely intellectual terms trying to express the inexpressible. We must state what we see as best we can, but need not dispute what
\nothers see or state; rather we must accept & in our own system locate & account for what they have seen & stated. Our
\nonly dispute is with those who deny credit to the vision or freedom & value to the statements of others; not with those
\nwho are content with stating their own vision. A philosophical or religious system is only a statement of that arrangement
\nof existence in universe which God has revealed to us as our status of being. It is given in order that the mind may have
\nsomething to stand upon while we act in Prakriti. But our vision need not be precisely the same in arrangement as the vision of
\nothers, nor is the form of thought that suits our mentality bound to suit a mentality differently constituted. Firmness, without
\ndogmatism, in our own system, toleration, without weakness, of all other systems should therefore be our intellectual outlook.
\n\t\t\t<\/span> <\/p>\n

\n

You will find disputants questioning your system on the
\nground that it is not consistent with this or that Shastra or this or that great authority, whether philosopher, saint or Avatar. Remember then that realisation & experience are alone of essential importance. What Shankara argued or Vivekananda conceived
\nintellectually about existence or even what Ramakrishna stated from his multitudinous and varied realisation, is only of value
\nto you so far as you [are] moved by God to accept and renew it in your own experience. The opinions of thinkers & saints
\n   
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& Avatars should be accepted as hints but not as fetters. What
\nmatters to you is what you have seen or what God in His universal personality or impersonally or again personally in some
\nteacher, guru or pathfinder undertakes to show to you in the path of Yoga.
\n  
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\t\t\t<\/font><\/font><\/td>\n<\/tr>\n<\/table>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

II   Parabrahman, Mukti & Human Thought-Systems   Parabrahman is the Absolute, & because It is the Absolute, it cannot be reduced into terms of…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[52],"tags":[],"class_list":["post-2619","post","type-post","status-publish","format-standard","hentry","category-12-essays-divine-and-human","wpcat-52-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/2619","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/comments?post=2619"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/2619\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=2619"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=2619"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=2619"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}