The Consciousness of the Timeless Infinite

Yogic texts tell us that day and night get reversed from the normal mental consciousness to the yogic experience.  The “day” of the mental consciousness is focused on the impressions and experiences of the outer world of manifestation, and for the individual so immersed, the experience of the timeless infinite consciousness of the Brahman is something that cannot be factored in with the waking awareness conditioned by the movement of Time.  Thus the need to enter the trance of Samadhi, and discontinue direct focus and connection with the outer physical reality, in order to get the experience of the Infinite consciousness.  On the other hand, the Yogin focused on this timeless existence, has his “day” in that status and entry into the world of life and physical expression becomes his “night”.

Sri Aurobindo describes the situation:  “The consciousness of the timeless Infinite can be brought home to us in various ways, but is most ordinarily imposed on our mentality by a reflection of it and a powerful impression or else made present to us as something above the mind, something of which it is aware, towards which it lifts, but into which it cannot enter because itself lives only in the time sense and in the succession of the moments.”

“If our present mind untransformed by the supramental influence tries to enter into the timeless, it must either disappear and be lost in the trance of Samadhi or else, remaining awake, it feels itself diffused in an Infinite where there is perhaps a sense of supra-physical space, a vastness, a boundless extension of consciousness, but no time self, time movement or time order.  And if then the mental being is still mechanically aware of things in time, it is yet unable to deal with them in its own manner, unable to establish a truth relation between the timeless and things in time and unable to act and will out of its indefinite Infinite.  The action that then remains possible to the mental Purusha is the mechanical action of the instruments of the Prakriti continuing by force of old impulsion and habit or continued initiation of past energy…, or else an action chaotic, unregulated, uncoordinated, a confused precipitate from an energy which has no longer a conscious centre.”

Sri Aurobindo, The Synthesis of Yoga, Part Four: The Yoga of Self-Perfection, Chapter 25, Towards the SupramentalTime Vision , pp. 853-854

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