| Chapter Two
Descent and Transformation
What is a perfect technique of Yoga or rather of a world changing and Nature-changing Yoga? Not one that takes a man by a little bit of him somewhere, attaches a hook and pulls him up by a pulley into Nirvana or Paradise. The technique of a world-changing Yoga has to be as multiform, sinuous, patient, all-including as the world itself. If it does not deal with all the difficulties or possibilities and carefully deal with each necessary element, has it any chance of success? And can a perfect technique which everybody can understand do that? It is not like writing a small poem in a fixed metre with a limited number of modulations. If you take the poem simile, it is the Mahabharata of a Mahabharata that has to be done. And what, compared with the limited Greek perfection, is the technique of the Mahabharata? Next, what is the use of vicārabuddhi in such a case? If one has to get to a new consciousness which surpasses the reasoning intellect, can one do it on lines which are to be judged and understood by the reasoning intellect, controlled at every step by it, told by the intellect what it is to do, what is the measure of its achievements, what its steps must be and what their value? If one does that, will one ever get out of the range of the reasoning intelligence into what is beyond it? And if one does, how shall others judge what one is doing by the intellectual measure? How can one judge what is beyond the ordinary consciousness when one is oneself in the ordinary consciousness? Is it not only by exceeding yourself that you can feel, experience, judge what exceeds you? What is the value of a judgment without the feeling and experience? What the Supramental will do the mind cannot foresee or lay down. The mind is Ignorance seeking for the Truth, the
Page – 294 Supramental by its very definition is Truth Consciousness, Truth in possession of itself and fulfilling itself by its own power. In a supramental world imperfection and disharmony are bound to disappear. But what we propose just now is not to make the earth a supramental world but to bring down the Supramental as a power and established consciousness in the midst of the rest —to let it work there and fulfil itself as Mind descended into Life and Matter and has worked as a Power there to fulfil itself in the midst of the rest. This will be enough to change the world and to change Nature by breaking down her present limits. But what, how, by what degrees it will do it is a thing that ought not to be said now —when the Light is there, the Light will itself do its work —when the Supramental Will stands on earth, that Will will decide. It will establish a perfection, a harmony, a Truth-creation —for the rest, well, it will be the rest —that is all.
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I certainly hope to bring down an effective power of the Truth which will replace eventually the Falsehood that has governed the minds and hearts of men for so long. The liberation of a few individuals is a thing that is always possible and has always been done —but, to my seeing, it cannot be the sole aim of existence. Whatever the struggles and sufferings and blunders of humanity, there is still in it an urge towards the Light, an impulse towards a greater Truth not only of the soul but the life. If it has not been done yet, it is surely because those who reached the Light and the greater Truth, rested there and saw in it more a means of escape for the soul than a means of transformation for the life. The liberation of the spirit is necessary, nothing can be done without it —but the transformation is also possible.
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You have missed altogether the qualifying words which I put with great care and prominent emphasis1 —if you don't read
1 In a letter published in Letters on Himself and the Ashram, volume 35 of THE COMPLETE WORKS OF SRI AUROBINDO, p. 649. —Ed.
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carefully, you will necessarily misunderstand what I write. I said "This transformation cannot be done individually in a solitary way only." No individual solitary transformation apart from the work for the earth (which means more than any individual transformation) would be either possible or useful. (Also no individual human being can by his own power alone work out the transformation, nor is it the object of the Yoga to create an individual superman here and there.) The object of the Yoga is to bring down the supramental consciousness on earth, to fix it there, to create a new race with the principle of the supramental consciousness governing the inner and outer individual and collective life. Therefore the existence of the Asram, whatever difficulties it created for ourselves or for the individual, was inevitable. The method was the preparation of the earth con sciousness in the human being as represented by the members of the Asram and others (with also a certain working in the general earth consciousness) so as to make the descent of the supramental Force possible. That Force accepted by individual after individual according to their preparation would establish the supramental consciousness in the physical world and so create a nucleus for its own expansion.
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As far as I can see, once the supramental is established in Matter, the transformation will be possible under much less troublesome conditions than now are there. These bad conditions are due to the fact that the Ignorance is in possession and the hostile Powers an established authority, as it were, who do not care to give up their hold and there is no full force of Light established in the earth consciousness which would not only meet but outweigh their full force of darkness.
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It is the darkest nights that prepare the greatest dawns —and it is so because it is into the deep inconscience of material life that we have to bring, not an intermediate glimmer, but the full glory of the divine Light.
Page – 296 The Vital World and the Supramental Descent
When there is a pressure on the vital world due to the preparing Descent from above, that world usually precipitates something of itself into the human. The vital world is very large and far exceeds the human in extent. But usually it dominates by influence not by descent. Of course the effort of this part of the vital world is always to maintain humanity under its sway and prevent the higher Light.
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The vital descent cannot prevent the supramental —still less can the possessed nations do it by their material power, since the supramental descent is primarily a spiritual fact which will bear its necessary outward consequences. What previous vital descents have done is to falsify the Light that came down as in the history of Christianity where it took possession of the teaching and distorted it and deprived it of any widespread fulfilment. But the supermind is by definition a Light that cannot be distorted if it acts in its own right and by its own presence. It is only when it holds itself back and allows inferior Powers of consciousness to use a diminished and already deflected Truth that the knowledge can be seized by the vital Forces and made to serve their own purpose.
The Nature and Scope of the Transformation
When the mind, life and body are entirely divine and supramentalised, that is the perfect transformation and the true transformation is the process that leads towards it.
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It is not a question of "can" or "cannot" [the Divine Force transform someone] —it is a question of what is necessary for the true transformation. Theoretically the Force can transform you in one hundredth of a second from an animal to a god, but that would not be transformation or the working out of a spiritual evolution, it would be mere thaumaturgy, i.e. miracle
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working without a significance or purpose.
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The whole of humanity cannot be changed at once. What has to be done is to bring the Higher Consciousness down into the earth-consciousness and establish it there as a constant realised force, just as mind and life have been established and embodied in Matter, so to establish and embody the Supramental Force.
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It would not be possible to change all that [ordinary life on earth] in a moment —we have always said that the whole of humanity will not change the moment there is the Descent. But what can be done is to establish the higher principle in the earth consciousness in such a way that it will remain and go on strengthening and spreading itself in the earth-life. That is how a new principle in the evolution must necessarily work.
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There is no proposal to transform the whole earth consciousness —it is simply to introduce the supramental principle there which will transform those who can receive and embody it.
The Earth, the Earth Consciousness
The earth is the place of evolution in which all these [universal] forces meet and try to manifest and out of their working something has to develop. On the other planes (the mental, vital etc.) there is not the evolution —there each acts separately according to its own law.
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It [the earth] contains all the potentialities which come out in the beings of earth and also much that is unexpressed.
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Page – 298 It is first through the individual that it [the supramental activity] becomes part of the earth consciousness and afterwards it spreads from the first centres and takes up more and more of the global consciousness till it becomes an established force there.
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The consciousness of this Earth alone [is the earth consciousness.]. There is a separate global consciousness of the earth (as of other worlds) which evolves with the evolution of life on the planet.
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Yes, all that [humans, animals, vegetables, minerals] is the earth consciousness —mineral = matter, vegetable = the vital-physical creation, animal = the vital creation, man = the mental creation. Into the earth consciousness so limited to mind, vital, matter has to come the supramental creation. Necessarily at first it cannot be in a great number —but even if it is only in a few at first, that does not mean that it will have no effect on the rest or will not change the whole balance of the earth-nature.
The Supramental Change and the Ananda Plane
The supramental change is the ultimate stage of siddhi and it is not likely to come so soon; but there are many levels between the normal mind and the supermind and it is easy to mistake an ascent into one of them or a descent of their consciousness or influence for a supramental change. It is quite impossible to ascend to the real Ananda plane (except in a profound trance), until after the supramental con sciousness has been entered, realised and possessed; but it is quite possible and normal to feel some form of Ananda consciousness on any level. This consciousness wherever it is felt is a derivation from the Ananda plane, but it is very much diminished in power and modified to suit the lesser power of receptivity of the inferior levels.
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I presume it is the development of the Truth Power and the Ananda Power in the overmind consciousness that is being pursued. The transcendent Ananda in itself could descend only after the complete Supramentalisation of the being and would mean a stupendous change in the earth consciousness. It is the divine Truth in the overmind and the divine Ananda in the overmind that can now prepare their manifestation and it is that which is being indicated in these experiences.
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