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                                                         Space and time

Eternity is the common term between Time and the Timeless Spirit. What is in the Timeless unmanifested, implied, essential, appears in Time in movement, or at least in design and relation, in result and circumstance. These two then are the same Eternity or the same Eternal in a double status; they are a twofold status of being and consciousness, one an eternity of immobile status, the other an eternity of motion in status. The original status is that of the Reality timeless and spaceless; Space and Time would be the same Reality self-extended to contain the deployment of what was within it. The difference would be, as in all the other oppositions, the Spirit looking at itself in essence and principle of being and the same Spirit looking at itself in the dynamism of its essence and principle. Space and Time are our names for this self-extension of the one Reality. We are apt to see Space as a static extension in which all things stand or move together in a fixed order; we see Time as a mobile extension which is measured by movement and event: Space then would be Brahman in self-extended status; Time would be Brahman in self-extended movement.
But this may be only a first view and inaccurate: Space may be really a constant mobile, the constancy and the persistent time-relation of things in it creating the sense of stability of Space, themobility creating the sense of time-movement in stable Space. Or, again, 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.
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 accommodates 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 division or a continuum upholding the continuity of movement and yet marking off its successions,—because the movement itself is regularly successive. Or else Time could be a dimension of Space necessary for the complete action of the Energy, but not understood by us as such because it is seen by our conscious subjectivity as something itself subjective, felt by our mind, not perceived by our senses, and therefore not recognised as a dimension of Space which has to us the appearance of a sense-created or sense-perceived objective extension.
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 in which they manifest. In other words there is a different Time and Space for each status of our consciousness and even different movements of Time and Space within each status; but all would be renderings of a fundamental spiritual reality of Time-Space.
In fact, when we go behind physical Space, we become aware of an extension on which all this movement is based and this extension is spiritual and not material; it is Self or Spirit containing all action of its own Energy. This origin or basic reality of Space begins to become apparent when we draw back from the physical: for then we become aware of a subjective Space-extension in which mind itself lives and moves and which is other than physical Space-Time, and yet there is an interpenetration; for our mind can move in its own space in such a way as to effectuate a movement also in space of Matter or act upon something distant in space of Matter.
In a still deeper condition of consciousness we are aware of a pure spiritual Space; in this awareness Time may no longer seem to exist, because all movement ceases, or, if there is a movement or happening, it can take place independent of any observable Time sequence.
(Sri Aurobindo, Life Divine, PDF) , pg 375, 376) (Life divine 2 PDF)

* Life divine (Google-Book) : time and timelesness


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