It must be remembered that Sri Aurobindo wrote the Life Divine in the Middle of the 2nd decade of the 20th Century, between 1914 and 1918 essentially. His discussion of Time and Space in fact foreshadows the debates in modern physics about the nature of matter, energy, time and space that essentially addresses major concepts of both quantum physics and string theory, both at the “state of the art” in modern-day physics.
The general definition is “Space would be Brahman extended for the holding together of forms and objects; Time would be Brahman self-extended for the deployment of the movement of self-power carrying forms and objects; the two would then be a dual aspect of one and the same self-extension of the cosmic Eternal.” (as we discussed in the prior post).
Sri Aurobindo continues however to discuss the nature of Space: “A purely physical Space might be regarded as in itself a property of Matter; but Matter is a creation of Energy in movement. Space therefore in the material world could be either a fundamental self-extension of material Energy or its self-formed existence-field, its representation of the Inconscient Infinity in which it is acting, a figure in which it accomodates the formulas and movements of its own action and self-creation. Time would be itself the course of that movement or else an impression created by it, an impression of something that presents itself to us as regularly successive in its appearance,–a divison or a continuum upholding the continuity of movement and yet marking off its successions…Or else Time could be a dimension of Space necessary for the complete action of the Energy…”
“In any case, if Spirit is the fundamental reality, Time and Space must either be conceptive conditions under which the Spirit sees its own movement of energy or else they must be fundamental conditions of the Spirit itself which assume a different appearance or status according to the status of consciousness.”
We shall continue tomorrow with the discussion about how Space and Time represent extensions of consciousness.
reference: Sri Aurobindo, The Life Divine, Book 2, Part I, Chapter 2, Brahman, Purusha, Ishwara–Maya, Prakriti, Shakti, pp. 360-361