Chapter XXI 

 The Ladder of Self-Transcendence 

 

THE transcendence of this lower triple being and this lower triple world, to which ordinarily our consciousness and its powers and results are limited, – a transcendence described by the Vedic seers as an exceeding or breaking beyond the two firmaments of heaven and earth, – opens out a hierarchy of infinitudes to which the normal existence of man even in its highest and widest flights is still a stranger. Into that altitude, even to the lowest step of its hierarchy, it is difficult for him to rise. A separation, acute in practice though unreal in essence, divides the total being of man, the microcosm, as it divides also the world-being, the macrocosm. Both have a higher and a lower hemisphere, the parārdha and aparārdha of the ancient wisdom. The higher hemisphere is the perfect and eternal reign of the Spirit; for there it manifests without cessation or diminution its infinities, deploys the unconcealed glories of its illimitable existence, its illimitable consciousness and knowledge, its illimitable force and power, its illimitable beatitude. The lower hemisphere belongs equally to the Spirit; but here it is veiled, closely, thickly, by its inferior self-expression of limiting mind, confined life and dividing body. The Self in the lower hemisphere is shrouded in name and form; its consciousness is broken up by the division between the internal and external, the individual and universal; its vision and sense are turned outward; its force, limited by division of its consciousness, works in fetters; its knowledge, will, power, delight, divided by this division, limited by this limitation, are open to the experience of their contrary or perverse forms, to ignorance, weakness and suffering. We can indeed become aware of the true Self or Spirit in ourselves by turning our sense and vision inward; we can discover too the same Self or Spirit in the external world and its phenomena by plunging them there also inward through the veil of names and

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forms to that which dwells in these or else stands behind them. Our normal consciousness through this inward look may become by reflection aware of the infinite being, consciousness and delight of the Self and share in its passive or static infinity of these things. But we can only to a very limited extent share in its active or dynamic manifestation of knowledge, power and joy. Even this static identity by reflection cannot, ordinarily, be effected without a long and difficult effort and as the result of many lives of progressive self-development; for very firmly is our normal consciousness bound to the law of its lower hemisphere of being. To understand the possibility of transcending it at all, we must restate in a practical formula the relations of the worlds which constitute the two hemispheres.

All is determined by the Spirit, for all from subtlest existence to grossest matter is manifestation of the Spirit. But the Spirit, Self or Being determines the world it lives in and the experiences of its consciousness, force and delight in that world by some poise – among many possible – of the relations of Purusha and Prakriti, Soul and Nature, – some basic poise in one or other of its own cosmic principles. Poised in the principle of Matter, it becomes the physical self of a physical universe in the reign of a physical Nature. Spirit is then absorbed in its experience of Matter; it is dominated by the ignorance and inertia of the tamasic Power proper to physical existence. In the individual it becomes a materialised soul, annamaya puruşa, whose life and mind have developed out of the ignorance and inertia of the material principle and are subject to their fundamental limitations. For life in Matter works in dependence on the body; mind in Matter works in dependence on the body and on the vital or nervous being; spirit itself in Matter is limited and divided in its self-relation and its powers by the limitations and divisions of this matter-governed and life-driven mind. This materialised soul lives bound to the physical body and its narrow superficial external consciousness, and it takes normally the experiences of its physical organs, its senses, its matter-bound life and mind, with at most some limited spiritual glimpses, as the whole truth of existence.

Man is a spirit, but a spirit that lives as a mental being in  

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physical Nature; he is to his own self-consciousness a mind in a physical body. But at first he is this mental being materialised and he takes the materialised soul, annamaya puruşa, for his real self. He is obliged to accept, as the Upanishad expresses it, Matter for the Brahman because his vision here sees Matter as that from which all is born, by which all lives and to which all return in their passing. His natural highest concept of Spirit is an Infinite, preferably an inconscient Infinite, inhabiting or pervading the material universe (which alone it really knows), and manifesting by the power of its presence all these forms around him. His natural highest conception of himself is a vaguely conceived soul or spirit, a soul manifested only by the physical life's experiences, bound up with physical phenomena and forced on its dissolution to return by an automatic necessity to the vast indeterminateness of the Infinite. But because he has the power of self-development, he can rise beyond these natural conceptions of the materialised soul; he can supplement them with a certain derivative experience drawn from supraphysical planes and worlds. He can concentrate in mind and develop the mental part of his being, usually at the expense of the fullness of his vital and physical life and in the end the mind predominates and can open to the Beyond. He can concentrate this self-liberating mind on the Spirit. Here too usually in the process he turns away more and more from his full mental and physical life; he limits or discourages their possibilities as much as his material foundation in nature will allow him. In the end his spiritual life predominates, destroys his earthward tendency and breaks its ties and limitations. Spiritualised, he places his real existence beyond in other worlds, in the heavens of the vital or mental plane; he begins to regard life on earth as a painful or troublesome incident or passage in which he can never arrive at any full enjoyment of his inner ideal self, his spiritual essence. Moreover, his highest conception of the Self or Spirit is apt to be more or less quietistic; for, as we have seen, it is its static infinity alone that he can entirely experience, the still freedom of Purusha unlimited by Prakriti, the Soul standing back from Nature. There may come indeed some divine dynamic manifestation in him, but it cannot rise entirely above the heavy limitations of physical  

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Nature. The peace of the silent and passive Self is more easily attainable and he can more easily and fully hold it; too difficult for him is the bliss of an infinite activity, the dynamis of an immeasurable Power.

But the Spirit can be poised in the principle of Life, not in Matter. The Spirit so founded becomes the vital self of a vital world, the Life-soul of a Life-energy in the reign of a consciously dynamic Nature. Absorbed in the experiences of the power and play of a conscious Life, it is dominated by the desire, activity and passion of the rajasic principle proper to vital existence. In the individual this spirit becomes a vital soul, prāņamaya puruşa, in whose nature the life-energies tyrannise over the mental and physical principles. The physical element in a vital world readily shapes its activities and formations in response to desire and its imaginations, it serves and obeys the passion and power of life and their formations and does not thwart or limit them as it does here on earth where life is a precarious incident in inanimate Matter. The mental element too is moulded and limited by the life-power, obeys it and helps only to enrich and fulfil the urge of its desires and the energy of its impulses. This vital soul lives in a vital body composed of a substance much subtler than physical matter; it is a substance surcharged with conscious energy, capable of much more powerful perceptions, capacities, sense-activities than any that the gross atomic elements of earth-matter can offer. Man too has in himself behind his physical being, subliminal to it, unseen and unknown, but very close to it and forming with it the most naturally active part of his existence, this vital soul, this vital nature and this vital body; a whole vital plane connected with the life-world or desire-world is hidden in us, a secret consciousness in which life and desire find their untrammelled play and their easy self-expression and from there throw their influences and formations on our outer life.

In proportion as the power of this vital plane manifests itself in man and takes hold of his physical being, this son of earth becomes a vehicle of the life energy, forceful in his desires, vehement in his passions and emotions, intensely dynamic in his action, more and more the rajasic man. It is possible now for him to awaken in his consciousness to the vital plane and to  

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become the vital soul, prāņamaya puruşa, put on the vital nature and live in the secret vital as well as the visible physical body. If he achieves this change with some fullness or one-pointedness – usually it is under great and salutary limitations or attended by saving complexities – and without rising beyond these things, without climbing to a supra-vital height from which they can be used, purified, uplifted, he becomes the lower type of Asura or Titan, a Rakshasa in nature, a soul of sheer power and life-energy, magnified or racked by a force of unlimited desire and passion, hunted and driven by an active capacity and colossal rajasic ego, but in possession of far greater and more various powers than those of the physical man in the ordinary more inert earth-nature. Even if he develops mind greatly on the vital plane and uses its dynamic energy for self-control as well as for self-satisfaction, it will still be with an Asuric energism (tapasyā) although of a higher type and directed to a more governed satisfaction of the rajasic ego.

But for the vital plane also it is possible, even as on the physical, to rise to a certain spiritual greatness in its own kind. It is open to the vital man to lift himself beyond the conceptions and energies natural to the desire-soul and the desire-plane. He can develop a higher mentality and, within the conditions of the vital being, concentrate upon some realisation of the Spirit or Self behind or beyond its forms and powers. In this spiritual realisation there would be a less strong necessity of quietism; for there would be a greater possibility of an active effectuation of the bliss and power of the Eternal, mightier and more self-satisfied powers, a richer flowering of the dynamic Infinite. Nevertheless that effectuality could never come anywhere near to a true and integral perfection; for the conditions of the desire-world are like those of the physical improper to the development of the complete spiritual life. The vital being too must develop spirit to the detriment of his fullness, activity and force of life in the lower hemisphere of our existence and turn in the end away from the vital formula, away from life either to the Silence or to an ineffable Power beyond him. If he does not withdraw from life, he must remain enchained by life, limited in his self-fulfilment by the downward pull of the desire-world in its own right

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alone, and its dominant rajasic principle. On the vital plane also, in its own right alone, a perfect perfection is impossible; the soul that attains only so far would have to return to the physical life for a greater experience, a higher self-development, a more direct ascent to the Spirit.

Above matter and life stands the principle of mind, nearer to the secret Origin of things. The Spirit poised in mind becomes the mental self of a mental world and dwells there in the reign of its own pure and luminous mental Nature. There it acts in the intrinsic freedom of the cosmic Intelligence supported by the combined workings of a psycho-mental and a higher emotional mind-force, subtilised and enlightened by the clarity and happiness of the sattwic principle proper to the mental existence. In the individual the spirit so poised becomes a mental soul, manomaya puruşa, in whose nature the clarity and luminous power of the mind acts in its own right independent of any limitation or oppression by the vital or corporeal instruments; it rather rules and determines entirely the forms of its body and the powers of its life. For mind in its own plane is not limited by life and obstructed by matter as it is here in the earth-process. This mental soul lives in a mental or subtle body which enjoys capacities of knowledge, perception, sympathy and interpenetration with other beings hardly imaginable by us and a free, delicate and extensive mentalised sense-faculty not limited by the grosser conditions of the life nature or the physical nature.

Man too has in himself, subliminal, unknown and unseen, concealed behind his waking consciousness and visible organism this mental soul, mental nature, mental body and a mental plane, not materialised, in which the principle of Mind is at home and not as here at strife with a world which is alien to it, obstructive to its freedom and corruptive of its purity and clearness. All the higher faculties of man, his intellectual and psycho-mental being and powers, his higher emotional life awaken and increase in proportion as this mental plane in him presses upon him. For the more it manifests, the more it influences the physical parts, the more it enriches and elevates the corresponding mental plane of the embodied nature. At a certain pitch of its increasing sovereignty it can make man truly man and not merely a reason- 

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ing animal; for it gives then its characteristic force to that mental being within us which our humanity is in the inwardly governing but still too hampered essence of its psychological structure.

It is possible for man to awaken to this higher mental consciousness, to become this mental being, ¹ put on this mental nature and live not only in the vital and physical sheaths, but in this mental body. If there were a sufficient completeness in this transformation he would become capable of a life and a being at least half divine. For he would enjoy powers and a vision and perceptions beyond the scope of this ordinary life and body; he would govern all by the clarities of pure knowledge; he would be united to other beings by a sympathy of love and happiness; his emotions would be lifted to the perfection of the psycho-mental plane, his sensations rescued from grossness, his intellect subtle, pure and flexible, delivered from the deviations of the impure pranic energy and the obstructions of matter. And he would develop too the reflection of a wisdom and bliss higher than any mental joy and knowledge; for he could receive more fully and without our incompetent mind's deforming and falsifying mixture the inspirations and intuitions that are the arrows of the supramental Light and form his perfected mental existence in the mould and power of that vaster splendour. He could then realise too the self or Spirit in a much larger and more luminous and more intimate intensity than is now possible and with a greater play of its active power and bliss in the satisfied harmony of his existence.

And to our ordinary notions this may well seem to be a consummate perfection, something to which man might aspire in his highest flights of idealism. No doubt, it would be a sufficient perfection for the pure mental being in its own character, but it would still fall far below the greater possibilities of the spiritual nature. For here too our spiritual realisation would be

 

¹ I include here in mind, not only the highest range of mind ordinarily known to man, but yet higher ranges to which he has either no current faculty of admission or else only a partial and mixed reception of some faint portion of their powers, – the illumined mind, the intuition and finally the creative Overmind or Maya which stands far above and is the source of our present existence. If mind is to be understood only as Reason or human intelligence, then the free mental being and its state would be something much more limited and very inferior to the description given here.

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subject to the limitations of the mind which is in the nature of a reflected, diluted and diffused or a narrowly intensive light, not the vast and comprehensive self-existent luminosity and joy of the Spirit. That vaster light, that profounder bliss are beyond the mental reaches. Mind indeed can never be a perfect instrument of the Spirit; a supreme self-expression is not possible in its movements because to separate, divide, limit is its very character. Even if mind could be free from all positive falsehood and error, even if it could be all intuitive and infallibly intuitive, it could still present and organise only half-truths or separate truths and these too not in their own body but in luminous representative figures put together to make an accumulated total or a massed structure. Therefore the self-perfecting mental being here must either depart into pure spirit by the shedding of its lower existence or return upon the physical life to develop in it a capacity not yet found in our mental and psychic nature. This is what the Upanishad expresses when it says that the heavens attained by the mind Purusha are those to which man is lifted by the rays of the sun, the diffused, separated, though intense beams of the supramental truth-consciousness, and from these it has to return to the earthly existence. But the illuminates who renouncing earth-life go beyond through the gateways of the sun, do not return hither. The mental being exceeding his sphere does not return because by that transition he enters a high range of existence peculiar to the superior hemisphere. He cannot bring down its greater spiritual nature into this lower triplicity; for here the mental being is the highest expression of the Self. Here the triple mental, vital and physical body provides almost the whole range of our capacity and cannot suffice for that greater consciousness; the vessel has not been built to contain a greater godhead or to house the splendours of this supramental force and knowledge.

This limitation is true only so long as man remains closed within the boundaries of the mental Maya. If he rises into the knowledge-self beyond the highest mental stature, if he becomes the knowledge-soul, the Spirit poised in gnosis, vijñānamaya puruşa, and puts on the nature of its infinite truth and power, if he lives in the knowledge-sheath, the causal body as well as in these subtle mental, interlinking vital and grosser physical sheaths  

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or bodies, then, but then only he will be able to draw down entirely into his terrestrial existence the fullness of the infinite spiritual consciousness; only then will he avail to raise his total being and even his whole manifested, embodied expressive nature into the spiritual kingdom. But this is difficult in the extreme; for the causal body opens itself readily to the consciousness and capacities of the spiritual planes and belongs in its nature to the higher hemisphere of existence, but it is either not developed at all in man or only as yet crudely developed and organised and veiled behind many intervening portals of the subliminal in us. It draws its stuff from the plane of the truth-knowledge and the plane of the infinite bliss and these pertain altogether to a still inaccessible higher hemisphere. Shedding upon this lower existence their truth and light and joy they are the source of all that we call spirituality and all that we call perfection. But this infiltration comes from behind thick coverings through which they arrive so tempered and weakened that they are entirely obscured in the materiality of our physical perceptions, grossly distorted and perverted in our vital impulses, perverted too though a little less grossly in our ideative seekings, minimised even in the comparative purity and intensity of the highest intuitive ranges of our mental nature. The supramental principle is secretly lodged in all existence. It is there even in the grossest materiality, it preserves and governs the lower worlds by its hidden power and law; but that power veils itself and that law works unseen through the shackled limitations and limping deformations of the lesser rule of our physical, vital, mental Nature. Yet its governing presence in the lowest forms assures us, because of the unity of all existence, that there is a possibility of their awakening, a possibility even of their perfect manifestation here in spite of every veil, in spite of all the mass of our apparent disabilities, in spite of the incapacity or unwillingness of our mind and life and body. And what is possible, must one day be, for that is the law of the omnipotent Spirit.

The character of these higher states of the soul and their greater worlds of spiritual Nature is necessarily difficult to seize. Even the Upanishads and the Veda only shadow them out by figures, hints and symbols. Yet it is necessary to attempt some  

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account of their principles and practical effect so far as they can be grasped by the mind that stands on the border of the two hemispheres. The passage beyond that border would be the culmination, the completeness of the Yoga of self-transcendence by self-knowledge. The soul that aspires to perfection, draws back and upward, says the Upanishad, from the physical into the vital and from the vital into the mental Purusha, – from the mental into the knowledge-soul and from that self of knowledge into the bliss Purusha. This self of bliss is the conscious foundation of perfect Sachchidananda and to pass into it completes the soul's ascension. The mind therefore must try to give to itself some account of this decisive transformation of the embodied consciousness, this radiant transfiguration and self-exceeding of our ever aspiring nature. The description mind can arrive at, can never be adequate to the thing itself, but it may point at least to some indicative shadow of it or perhaps some half-luminous image. 

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