INSTITUTE FOR INTEGRAL YOGA PSYCHOLOGY

(a project of Mirravision Trust, Financed by Auroshakti Foundation)

 
Chapters
Chapter I
Chapter II - Part 1
Chapter II - Part 2
Chapter II - Part 3
Chapter II - Part 4
Chapter III - Part 1
Chapter III - Part 2
Chapter III - Part 3
Chapter III - Part 4
Chapter III - Part 5
Chapter III - Part 6
Chapter IV - Part 1
Chapter IV - Part 2
Chapter IV - Part 3
Chapter IV - Part 4
Chapter V-Part 1
Chapter V - Part 2
Chapter V - Part 3
Chapter V - Part 4
Chapter V - Part 5
Chapter VI - Part 1
Chapter VI - Part 2
Chapter VI - Part 3
Chapter VI - Part 4
Chapter VI - Part 5
Chapter VII - Part 1
Chapter VII - Part 2
Chapter VII - Part 3
Chapter VII - Part 4
Chapter VII - Part 5
Chapter VIII - Part 1
Chapter VIII - Part 2
Chapter VIII - Part 3
Chapter VIII - Part 4
Chapter IX - Part 1
Chapter IX - Part 2
Chapter X - Part 1
Chapter X - Part 2
Chapter X - Part 3
Chapter X - Part 4
Chapter X - Part 5
Chapter X - Part 6
Chapter XI - Part 1
Chapter XI - Part 2
Chapter XI - Part 3
Chapter XI - Part 4
Chapter XII - Part 1
Chapter XII - Part 2
Chapter XII - Part 3
Chapter XII - Part 4
Chapter XII - Part 5
Chapter XIII - Part 1
Chapter XIII - Part 2
Chapter XIV - Part 1
Chapter XIV - Part 2
Chapter XIV - Part 3
Chapter XIV - Part 4
Chapter XIV - Part 5
Chapter XV - Part 1
Chapter XV - Part 2
Chapter XV - Part 3
Chapter XV - Part 4
Chapter XV - Part 5
Chapter XV - Part 6
Chapter XV - Part 7
Chapter XV - Part 8
Chapter XV - Part 9
Chapter XVI - Part 1
Chapter XVI - Part 2
Chapter XVI - Part 3
Chapter XVI - Part 4
Chapter XVI - Part 5
Chapter XVI - Part 6
Chapter XVI - Part 7
Chapter XVI - Part 8
Chapter XVI - Part 9
Chapter XVI - Part 10
Chapter XVI - Part 11
Chapter XVI - Part 12
Chapter XVI - Part 13
Chapter XVII - Part 1
Chapter XVII - Part 2
Chapter XVII - Part 3
Chapter XVII - Part 4
Chapter XVIII - Part 1
Chapter XVIII - Part 2
Chapter XVIII - Part 3
Chapter XVIII - Part 4
Chapter XVIII - Part 5
Chapter XVIII - Part 6
Chapter XVIII - Part 7
Chapter XVIII - Part 8
Chapter XVIII - Part 9
Chapter XVIII - Part 10
Chapter XIX - Part 1
Chapter XIX - Part 2
Chapter XIX - Part 3
 

A Psychological Approach to Sri Aurobindo's

The Life Divine

 
Chapter XVI Part 10

The Triple Status of Supermind

The unrolling of Space and Time: At the level of physical Reality

In the physical world, space is a divisible construct accommodating a myriad array of forms so as to be discernible to our external senses. Yet, space cannot be justified by the sole yardstick of objective measurement. Even die-hard materialists would vouchsafe that the same space would be linked with differential subjective responses. A particular space that may be a comfort zone for one may arouse a claustrophobic neurosis in another. There are ‘spaces’ in fringe areas of any city that might facilitate deviance. It was with great precision and understanding that ancient architects had constructed ‘psycho-spiritual’ spaces while designing sanctum sanctorum of temples and meditative spaces in hermitages.

What is however significant from the yoga psychology point of view is that there are indeed ‘spaces’ not discernible to the external senses but obvious to the subtle senses. Parapsychology attempts to encourage study of spaces occupied by auras and vibrations by techniques like Kirlian photography. Even beyond the parapsychologist’s purview is the mystical perception of soul-space in the fourth dimension.

While space is sought to be objectively discerned by external senses, time is a subjective movement that is sought to be objectively measured in terms of linearity. Our error in linearly dissecting time leads to a competition with time that becomes one of the most important maladies of the modern age. Firstly, the linear constructs of past, present and future are artificial as all the three are simultaneously present every moment. Every present moment is a culmination of the past and pregnant with the future. At every point in time the present is fashioned from the past and shaped by the unborn future lending time to be a circular instead of being a linear construct. Secondly, a linear perspective would require a continuous and perpetual presence of an individual which itself appears as a chimera. Our thoughts change, our emotions fluctuate, the body constantly renews itself and nothing seems to be persistent other than the phenomenon of change. It is only the deep soul-entity in the fourth dimensional space which stands behind the vicissitudes of time and bears its onslaughts for it has the simultaneous identity with time and timelessness. The soul-entity participates in the matrix of space and time while it is capable of experiencing spacelessness and timelessness. It views time across many life-spans and is the real Witness behind the flux of life.

One might argue that the materialist need not bother with such metaphysical stuff as the spaceless and timeless reality. However, delinked from the timeless and spaceless reality, time and space have restricted connotations even in the most material of all life-styles. The typical work-alcoholic Type-A executive personality swears by time-urgency and high responsibility, moves in time-schedules, competes recklessly with time and ends having ischemic heart disease earlier than others. If such a subject could learn to experience the soul-entity that is linked with both time and timelessness, one would have an inner poise of calm and peace that would not allow the surface turbulences to make the subject ill. Similar instances can be drawn in the case of morbid attachment to space. If one can develop an experiential contact with an infinite boundlessness, then one can shift from a spacious mansion to the cubicle of a hospice with the same joy that emanates from the ego-surpassing soul-entity behind the flux of all- phenomena.

 

Date of Update: 16-Oct-15   

- By Dr. Soumitra Basu

 

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