Chapter VII 

 The Ananda Brahman 

 

            THE way of devotion in the integral synthetic Yoga will take the form of a seeking after the Divine through love and delight and a seizing with joy on all the ways of his being. It will find its acme in a perfect union of love and a perfect enjoyment of all the ways of the soul's intimacy with God. It may start from knowledge or it may start from works, but it will then turn knowledge into a joy of luminous union with the being of the Beloved and turn works into a joy of the active union of our being with the will and the power of being of the Beloved. Or it may start directly from love and delight; it will then take both these other things into itself and will develop them as part of the complete joy of oneness.

The beginning of the heart's attraction to the Divine may be impersonal, the touch of an impersonal joy in something universal or transcendent that has revealed itself directly or indirectly to our emotional or our aesthetic being or to our capacity of spiritual felicity. That which we thus grow aware of is the Ananda Brahman, the bliss existence. There is an adoration of an impersonal Delight and Beauty, of a pure and an infinite perfection to which we can give no name or form, a moved attraction of the soul to some ideal and infinite Presence, Power, existence in the world or beyond it, which in some way becomes psychologically or spiritually sensible to us and then more and more intimate and real. That is the call, the touch of the bliss existence upon us. Then to have always the joy and nearness of its presence, to know what it is, so as to satisfy the intellect and the intuitional mind of its constant reality, to put our passive and, so far as we can manage it, our active, our inner immortal and even our outer mortal being into perfect harmony with it, grow into a necessity of our living. And to open ourselves to it is what we feel to be

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 the one true happiness, to live into it the sole real perfection.

A transcendent Bliss, unimaginable and inexpressible by the mind and speech, is the nature of the Ineffable. That broods immanent and secret in the whole universe and in everything in the universe. Its presence is described as a secret ether of the bliss of being, of which the Scripture says that, if this were not, none could for a moment breathe or live. And this spiritual bliss is here also in our hearts. It is hidden in from the toil of the surface mind which catches only at weak and flawed translations of it into various mental, vital and physical forms of the joy of existence. But if the mind has once grown sufficiently subtle and pure in its receptions and not limited by the grosser nature of our outward responses to existence, we can take a reflection of it which will wear perhaps wholly or predominantly the hue of whatever is strongest in our nature. It may present itself first as a yearning for some universal Beauty which we feel in Nature and man and in all that is around us; or we may have the intuition of some transcendent Beauty of which all apparent beauty here is only a symbol. That is how it may come to those in whom the aesthetic being is developed and insistent and the instincts which, when they find form of expression, make the poet and artist, are predominant. Or it may be the sense of a divine spirit of love or else a helpful and compassionate infinite Presence in the universe or behind or beyond it which responds to us when we turn the need of our spirit towards it. So it may first show itself when the emotional being is intensely developed. It may come near to us in other ways, but always as a Power or Presence of delight, beauty, love or peace which touches the mind, but is beyond the forms these things take ordinarily in the mind.

For all joy, beauty, love, peace, delight are outflowings from the Ananda Brahman, – all delight of the spirit, the intellect, the imagination, aesthetic sense, ethical aspiration and satisfaction, action, life, the body. And through all ways of our being the Divine can touch us and make use of them to awaken and liberate the spirit. But to reach the Ananda Brahman in itself the mental reception of it must be subtilised, spiritualised, universalised, discharged of everything that is turbid and limiting. For when we draw quite near or enter into it, it is by an awakened spiritual

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 sense of a transcendent and a universal Delight which exists within and yet behind and beyond the contradictions of the world and to which we can unite ourselves through a growing universal and spiritual or a transcendental ecstasy.

Ordinarily, the mind is satisfied with reflecting this Infinity we perceive or with feeling the sense of it within and without us, as an experience which, however frequent, yet remains exceptional. It seems in itself so satisfying and wonderful when it comes and our ordinary mind and the active life which we have to lead may seem to us so incompatible with it, that we may think it excessive to expect anything more. But the very spirit of Yoga is this, to make the exceptional normal, and to turn that which is above us and greater than our normal selves into our own constant consciousness. Therefore we should not hesitate to open ourselves more steadily to whatever experience of the Infinite we have, to purify and intensify it, to make it our object of constant thought and contemplation, till it becomes the originating power that acts in us, the Godhead we adore and embrace, our whole being is put into tune with it and it is made the very self of our being.

Our experience of it has to be purified of any mental alloy in it, otherwise it departs, we cannot hold it. And part of this purification is that it shall cease to be dependent on any cause or exciting condition of mind; it must become its own cause and self-existent, source of all other delight, which will exist only by it, and not attached to any cosmic or other image or symbol through which we first came into contact with it. Our experience of it has to be constantly intensified and made more concentrated; otherwise we shall only reflect it in the mirror of the imperfect mind and not reach that point of uplifting and transfiguration by which we are carried beyond the mind into the ineffable bliss. Object of our constant thought and contemplation, it will turn all that is into itself, reveal itself as the universal Ananda Brahman and make all existence its outpouring. If we wait upon it for the inspiration of all our inner and our outer acts, it will become the joy of the Divine pouring itself through us in light and love and power on life and all that lives. Sought by the adoration and love of the soul, it reveals itself as the Godhead, we see in it the face of God

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and know the bliss of our Lover. Tuning our whole being to it, we grow into a happy perfection of likeness to it, a human rendering of the divine nature. And when it becomes in every way the self of our self, we are fulfilled in being and we bear the plenitude.

Brahman always reveals himself to us in three ways, within ourselves, above our plane, around us in the universe. Within us, there are two centres of the Purusha, the inner Soul through which he touches us to our awakening; there is the Purusha in the lotus of the heart which opens upward all our powers and the Purusha in the thousand-petalled lotus whence descend through the thought and will, opening the third eye in us, the lightnings of vision and the fire of the divine energy. The bliss existence may come to us through either one of these centres. When the lotus of the heart breaks open, we feel a divine joy, love and peace expanding in us like a flower of light which irradiates the whole being. They can then unite themselves with their secret source, the Divine in our hearts, and adore him as in a temple; they can flow upwards to take possession of the thought and the will and break out upward towards the Transcendent; they stream out in thought and feeling and act towards all that is around us. But so long as our normal being offers any obstacle or is not wholly moulded into a response to this divine influence or an instrument of this divine possession, the experience will be intermittent and we may fall back constantly into our old mortal heart; but by repetition, abhyāsa, or by the force of our desire and adoration of the Divine, it will be progressively remoulded until this abnormal experience becomes our natural consciousness.

When the other upper lotus opens, the whole mind becomes full of a divine light, joy and power, behind which is the Divine, the Lord of our being on his throne with our soul beside him or drawn inward into his rays; all the thought and will become then a luminosity, power and ecstasy; in communication with the Transcendent, this can pour down towards our mortal members and flow by them outwards on the world. In this dawn too there are, as the Vedic mystics knew, our alternations of its day and night, our exiles from the light; but as we grow in the power to hold this new existence, we become able to look long on the sun from which this irradiation proceeds and in our inner being we

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can grow one body with it. Sometimes the rapidity of this change depends on the strength of our longing for the Divine thus revealed, and on the intensity of our force of seeking; but at others it proceeds rather by a passive surrender to the rhythms of his all-wise working which acts always by its own at first inscrutable method. But the latter becomes the foundation when our love and trust are complete and our whole being lies in the clasp of a Power that is perfect love and wisdom.

The Divine reveals himself in the world around us when we look upon that with a spiritual desire of delight that seeks him in all things. There is often a sudden opening by which the veil of forms is itself turned into a revelation. A universal spiritual Presence, a universal peace, a universal infinite Delight has manifested, immanent, embracing, all-penetrating. This Presence by our love of it, our delight in it, our constant thought of it returns and grows upon us; it becomes the thing that we see and all else is only its habitation, form and symbol. Even all that is most outward, the body, the form, the sound, whatever our senses seize, are seen as this Presence; they cease to be physical and are changed into a substance of spirit. This transformation means a transformation of our own inner consciousness; we are taken by the surrounding Presence into itself and we become part of it. Our own mind, life, body become to us only its habitation and temple, a form of its working and an instrument of its self-expression. All is only soul and body of this delight.

This is the Divine seen around us and on our own physical plane. But he may reveal himself above. We see or feel him as a high-uplifted Presence, a great infinite of Ananda above us, – or in it, our Father in heaven, – and do not feel or see him in ourselves or around us. So long as we keep this vision, the mortality in us is quelled by that Immortality; it feels the light, power and joy and responds to it according to its capacity; or it feels the descent of the spirit and it is then for a time transformed or else uplifted into some lustre of reflection of the light and power; it becomes a vessel of the Ananda. But at other times it lapses into the old mortality and exists or works dully or pettily in the ruck of its earthly habits. The complete redemption comes by the descent of the divine Power into the human mind and body and

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the remoulding of their inner life into the divine image, – what the Vedic seers called the birth of the Son by the sacrifice. It is in fact by a continual sacrifice or offering, a sacrifice of adoration and aspiration, of works, of thought and knowledge, of the mounting flame of the Godward will that we build ourselves into the being of this Infinite.

When we possess firmly this consciousness of the Ananda Brahman in all of these three manifestations, above, within, around, we have the full oneness of it and embrace all existences in its delight, peace, joy and love; then all the worlds become the body of this self. But we have not the richest knowledge of this Ananda if it is only an impersonal presence, largeness or immanence that we feel, if our adoration has not been intimate enough for this Being to reveal to us out of its wide-extended joy the face and body and make us feel the hands of the Friend and Lover. Its impersonality is the blissful greatness of the Brahman, but from that can look out upon us the sweetness and intimate control of the divine Personality. For Ananda is the presence of the Self and Master of our being and the stream of its outflowing can be the pure joy of his Lila.

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