In a deeper state of meditation, Savitri is able to cast aside her physical body. She is able to look into the depths of her subtle being. In the process she gets a glimpse of her secret soul. But entering into the soul is a formidable task to reach transcendence. So long as consciousness is not freed from the experiences of passing events, so long as both are jumbled together and not separated, man has no chance of entering into the paradise of the pure land, which is the land of the spirit. Savitri, the true representative of man on earth, experiences the deep inroads. Upon her persistent knowing and pressing against the door the guards that symbolizes her inner inhibitions and obstructions turn against her and a loud cry from within sternly
…show more content…
Life is lost in clamor and voices. Visions and movements abound but the direction of will is missing in such confused chaotic condition life tries to snatch some guidance of reason so that it may reign supreme in its sense world. Reason is not used to uplift or ameliorate. It is made subservient to senses. Lest she should get lost in the mire of senses and lose her way, Savitri emboldens and empowers herself by fixing her thought on the Saviour’s name. Thus, she rescues herself from the thrusting of senses. Deliverance comes to her. She feels as if she were a disembodied self. A vacuum of nameless peace overtake her. She is totally immersed in deep tranquility. All grows still and empty from Scylla to Charidies from ‘danger of senses to a greater danger of vital life’. It is a life of uncontrolled force. Since Sri Aurobindo is always mythopoeia he makes the abstract concrete so this uncontrolled force is presented as a giant head of life looming large. Its virulence is imaged as a turbulent sea that floods life with libidinal force with lust for power and cry of hunger. This is the life of impulses and the chaotic condition created by the impulses could go on …show more content…
It is a state where there is neither light nor joy nor peace. Savitri, strengthened by the Saviour’s name, by force of her will, sets aside the cobweb of the crowd of such impulses. Once she does so she experiences peace. She feels free as all sense impulses disappear. But in the next stage, a greater danger is experienced posed by the physical mind. The physical mind, with its elemental force threads to drown everything - it drowned its banks, a mountain of climbing waves, it changeless force even demands god’s submission. Little does man recognize that though it is honey-sweet and though it is felt as celestial, in fact it is “poison –wine of lust and death”(Savitri 7.3.163). “The Primitive impulses” the force generates gives rise to the opposite powers, joys and fears, tenderness and hate, laughter and tears, ascent and sinking. The life-force thus working in opposite movements is full of ardour. Man is deceptively drawn by the false light it shows. If one is drawn or reacts by such wandering gleam one becomes the carrier or the agent of life-force not its master. Savitri, guided by the God’s will remains unaffected she does not let herself lose in its current. Unaffected her spirit remains mute and
Life is lost in clamor and voices. Visions and movements abound but the direction of will is missing in such confused chaotic condition life tries to snatch some guidance of reason so that it may reign supreme in its sense world. Reason is not used to uplift or ameliorate. It is made subservient to senses. Lest she should get lost in the mire of senses and lose her way, Savitri emboldens and empowers herself by fixing her thought on the Saviour’s name. Thus, she rescues herself from the thrusting of senses. Deliverance comes to her. She feels as if she were a disembodied self. A vacuum of nameless peace overtake her. She is totally immersed in deep tranquility. All grows still and empty from Scylla to Charidies from ‘danger of senses to a greater danger of vital life’. It is a life of uncontrolled force. Since Sri Aurobindo is always mythopoeia he makes the abstract concrete so this uncontrolled force is presented as a giant head of life looming large. Its virulence is imaged as a turbulent sea that floods life with libidinal force with lust for power and cry of hunger. This is the life of impulses and the chaotic condition created by the impulses could go on …show more content…
It is a state where there is neither light nor joy nor peace. Savitri, strengthened by the Saviour’s name, by force of her will, sets aside the cobweb of the crowd of such impulses. Once she does so she experiences peace. She feels free as all sense impulses disappear. But in the next stage, a greater danger is experienced posed by the physical mind. The physical mind, with its elemental force threads to drown everything - it drowned its banks, a mountain of climbing waves, it changeless force even demands god’s submission. Little does man recognize that though it is honey-sweet and though it is felt as celestial, in fact it is “poison –wine of lust and death”(Savitri 7.3.163). “The Primitive impulses” the force generates gives rise to the opposite powers, joys and fears, tenderness and hate, laughter and tears, ascent and sinking. The life-force thus working in opposite movements is full of ardour. Man is deceptively drawn by the false light it shows. If one is drawn or reacts by such wandering gleam one becomes the carrier or the agent of life-force not its master. Savitri, guided by the God’s will remains unaffected she does not let herself lose in its current. Unaffected her spirit remains mute and