{"id":1001,"date":"2013-07-13T01:31:54","date_gmt":"2013-07-13T01:31:54","guid":{"rendered":"http:\/\/localhost\/?p=1001"},"modified":"2013-07-13T01:31:54","modified_gmt":"2013-07-13T01:31:54","slug":"03-the-supramental-evolution-vol-22-letters-on-yoga-volume-22","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/01-sabcl\/22-letters-on-yoga-volume-22\/03-the-supramental-evolution-vol-22-letters-on-yoga-volume-22","title":{"rendered":"-03_The Supramental Evolution .htm"},"content":{"rendered":"\n\n
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\n

\n
\nPART \u2013 I<\/b><\/font><\/span><\/p>\n


\nSECTION ONE<\/font><\/span><\/b> <\/font><\/span><\/p>\n

\n

\nThe Supramental Evolution<\/font><\/b><\/span> <\/font> <\/span><\/p>\n

 <\/p>\n

\n                <\/font>
\n
\nT<\/font><\/span><\/b>HERE<\/font> have been times when the seeking for spiritual
\nattainment was, at least in certain civilisations, more intense and widespread
\nthan now or rather than it has been in the world in general during the past few
\ncenturies. For now the curve seems to be the beginning of a new turn of seeking
\nwhich takes its start from what was achieved in the past and projects itself
\ntowards a greater future. But always, even in the age of the Vedas or in Egypt,
\nthe spiritual achievement or the occult knowledge was confined to a few, it was
\nnot spread in the whole mass of humanity. The mass of humanity evolves slowly,
\ncontaining in itself all stages of the evolution from the material and the vital
\nman to the mental man. A small minority has pushed beyond the barriers, opening
\nthe doors to occult and spiritual knowledge and preparing the ascent of the
\nevolution beyond mental man into spiritual and supramental being. Sometimes this
\nminority has exercised an enormous influence as in Vedic India, Egypt or,
\naccording to tradition, in Atlantis, and determined the civilisation of the
\nrace, giving it a strong stamp of the spiritual or the occult; sometimes they
\nhave stood apart in their secret schools or orders, not directly influencing a
\ncivilisation which was sunk in material ignorance or in chaos and darkness or in
\nthe hard external enlightenment which rejects spiritual knowledge. <\/span><\/p>\n

The cycles of evolution tend always
\nupward, but they are cycles and do not ascend in a straight line. The process
\ntherefore gives the impression of a series of ascents and descents, but what is
\nessential in the gains of the evolution is kept or, even if eclipsed for a time,
\nre-emerges in new forms suitable to the new ages. The creation has descended all
\nthe degrees of being from the Supermind to Matter and in each degree it has
\ncreated a world, reign, plane or order proper to that degree. In the creating of
\nthe material world there was a plunge of this descending Consciousness into an
\napparent Inconscience and an emergence of it out<\/span> <\/span><\/p>\n

\nPage ─ 1<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

of that Inconscience, degree by degree, until it
\nrecovers its highest spiritual and supramental summits and manifests their
\npowers here in Matter. But even in the Inconscience there is a secret
\nConsciousness which works, one may say, by an involved and hidden Intuition
\nproper to itself. In each stage of Matter, in each stage of Life, this Intuition
\nassumes a working proper to that stage and acts from behind the veil, supporting
\nand enforcing the immediate necessities of the creative Force. There is an
\nIntuition in Matter which holds the action of the material world from the
\nelectron to the sun and planets and their contents. There is an Intuition in
\nLife which similarly supports and guides the play and development of Life in
\nMatter till it is ready for the mental evolution of which man is the vehicle. In
\nman also the creation follows the same upward process, − the Intuition within
\ndevelops according to the stage he has reached in his progress. Even the precise
\nintellect of the scientist, who is inclined to deny the separate existence or
\nthe superiority of Intuition, yet cannot really move forward unless there is
\nbehind him a mental Intuition, which enables him to take a forward step or to
\ndivine what has to be done. Intuition therefore is present at the beginning of
\nthings and in their middle as well as at their consummation. <\/span><\/p>\n

But Intuition takes its proper form
\nonly when one goes beyond the mental into the spiritual domain, for there only
\nit comes fully forward from behind the veil and reveals its true and complete
\nnature. Along with the mental evolution of man there has been going forward the
\nearly process of another evolution which prepares the spiritual and supramental
\nbeing. This has had two lines, one the discovery of the occult forces secret in
\nNature and of the hidden planes and worlds concealed from us by the world of
\nMatter and the other the discovery of man’s soul and spiritual self. If the
\ntradition of Atlantis is correct, it is that of a progress which went to the
\nextreme of occult knowledge, but could go no farther. In the India of Vedic
\ntimes we have the record left of the other line of achievement, that of
\nspiritual self-discovery; occult knowledge was there but kept subordinate. We
\nmay say that here in India the reign of Intuition came first, intellectual Mind
\ndeveloping afterwards in the later philosophy and science. But in fact the mass
\nof men at the time, it is quite evident, lived<\/span> <\/span><\/p>\n

\nPage ─ 2<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

 entirely on the material plane,
\nworshipped the Godheads of material Nature, sought from them entirely material
\nobjects. The effort of the Vedic mystics revealed to them the things behind
\nthrough a power of inner sight and hearing and experience which was confined to
\na limited number of seers and sages and kept carefully secret from the mass of
\nhumanity − secrecy was always insisted on by the mystic. We may very well
\nattribute this flowering of Intuition on the spiritual plane to a rapid
\nre-emergence of essential gains brought down from a previous cycle. If we
\nanalyse the spiritual history of India we shall find that after reaching this
\nheight there was a descent which attempted to take up each lower degree of the
\nalready evolved consciousness and link it to the spiritual at the summit. The
\nVedic age was followed by a great outburst of intellect and philosophy which yet
\ntook spiritual truth as its basis and tried to reach it anew, not through a
\ndirect Intuition or occult process as did the Vedic seers, but by the power of
\nthe mind’s reflective, speculative, logical thought; at the same time processes
\nof yoga were developed which used the thinking mind as a means of arriving at
\nspiritual realisation, spiritualizing  <\/span>
\nthis mind itself at the same time. Then followed an era of the development of
\nphilosophies and yoga processes which more and more used the emotional and
\naesthetic being as the means of spiritual realisation and spiritualised the
\nemotional level in man through the heart and feeling. This was accompanied by
\nTantric and other processes which took up the mental will, the life-will, the
\nwill of sensations and made them at once the instruments and the field of
\nspiritualisation. In the Hathayoga and the various attempts at divinisation of
\nthe body there is also a line of endeavour which attempted to arrive at the same
\nachievement with regard to living Matter; but this still awaits the discovery of
\nthe true characteristic method and power of Spirit in the body. We may say
\ntherefore that the universal Consciousness after its descent into Matter has
\nconducted the evolution there along two lines, one of ascent to the discovery of
\nthe Self and Spirit, the other of descent through the already evolved levels of
\nmind, life and body so as to bring down the spiritual consciousness into these
\nalso and to fulfil thereby some secret intention in the<\/span> <\/span><\/p>\n

\nPage<\/span> <\/span>
\n─ <\/span>
\n3<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

\ncreation of the material universe. Our yoga is
\nin its principle a taking up and summarising and completing of this process, an
\nendeavour to rise to the highest possible supramental level and bring down its
\nconsciousness and power into mind, life and body. <\/span><\/p>\n

The condition of present-day
\ncivilisation, materialistic with an externalised intellect and life-endeavour,
\nwhich you find so painful, is an episode, but one which was perhaps inevitable.
\nFor if the spiritualisation of the mind, life and body is the thing to be
\nachieved, the conscious presence of the Spirit even in the physical
\nconsciousness and material body, an age which puts Matter and the physical life
\nin the forefront and devotes itself to the effort of the intellect to discover
\nthe truth of material existence, had perhaps to come. On one side, by
\nmaterialising everything up to the intellect itself it has created the extreme
\ndifficulty of which you speak for the spiritual seeker, but, on the other hand,
\nit has given the life in Matter an importance which the spirituality of the past
\nwas inclined to deny to it. In a way it has made the spiritualisation of it a
\nnecessity for spiritual seeking and so aided the descent movement of the
\nevolving spiritual consciousness in the earth-nature. More than that we cannot
\nclaim for it; its conscious effect has been rather to stifle and almost
\nextinguish the spiritual element in humanity; it is only by the divine use of
\nthe pressure of contraries and an intervention from above that there will be the
\nspiritual outcome.<\/span><\/p>\n

\n⁂<\/font><\/span><\/p>\n

 <\/p>\n

 <\/p>\n

All the phases of human history may be regarded
\nas a working out of the earth-consciousness in which each phase has its place
\nand significance, so this materialistic intellectual phase had to come and has
\nhad, no doubt, its purpose and significance. One may also hold that one of its
\nissues was as an experiment to see how far and whither the human consciousness
\nwould go through an intellectual and external control of Nature with physical
\nand intellectual means only and without the intervention of any higher
\nconsciousness and knowledge − or that it may help by resistance to draw the
\nspiritual consciousness that<\/span> <\/span><\/p>\n

\nPage ─ 4<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

is growing behind all vicissitudes to attempt
\nthe control of Matter and turn it towards the Divine, as the Tantriks and
\nVaishnavas tried to do with the emotional and lower vital nature, not contenting
\nthemselves with the Vedantic turning of the mind towards the Supreme. But it is
\ndifficult to go farther than that or to hold that this materialism is itself a
\nspiritual thing or that the dark, confused and violent state of contemporary
\nEurope was an indispensable preparation for the descent of the Spirit. This
\ndarkness and violence which seems bent on destroying such light of mental
\nidealism and desire of harmony as had succeeded in establishing itself in the
\nmind of humanity, is obviously due to a descent of fierce and dark vital Powers
\nwhich seek to possess the human world for their own, not for a spiritual
\npurpose. It is true that such a precipitation of Asuric forces from the darker
\nvital worlds has been predicted by some occultists as the one first result of
\nthe pressure of the Divine descent on their vital domain, but it was regarded as
\na circumstance of the battle, not as something helping towards the Divine
\nVictory. The churning of Matter by the attempt of human intellect to conquer
\nmaterial Nature and use it for its purpose may break something of the passivity
\nand inertia, but it is done for material ends, in a rajasic spirit, with a
\ndenial of spirituality as its mental basis. Such an attempt may end, seems to be
\nending indeed, in chaos and disintegration, while the new attempts at creation
\nand reintegration seem to combine the obscure rigidity of material Nature with a
\nresurgence of the barbaric brutality and violence of a half-animal vital Nature.
\nHow are the spiritual forces to deal with all that or make use of such a
\nchurning of the energies of the material universe? The way of the Spirit is the
\nway of peace and light and harmony; if it has to battle, it is precisely because
\nof the presence of such forces which seek either to extinguish or to prevent the
\nspiritual light. In the spiritual change inertia has to be replaced by the
\ndivine peace and calm, the rajasic troubled energy by a tranquil and potent,
\npure and liberated dynamis, while the mind must be kept plastic for the workings
\nof a higher Light of knowledge. How will the activity of Materialism lend itself
\nto that change?<\/span> <\/span><\/p>\n

\nPage ─ 5<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

Materialism can hardly be spiritual
\nin its basis, because its basic method is just the opposite of the spiritual way
\nof doing things. The spiritual works from within outward, the way of materialism
\nis to work from out inwards. It makes the inner a result of the outer,
\nfundamentally a phenomenon of Matter and it works upon that view of things. It
\nseeks to \u201cperfect\u201d humanity by outward means and one of its main efforts is to
\nconstruct a perfect social machine which will train and oblige men to be what
\nthey ought to be. The loss of the ego in the Divine is the spiritual ideal; here
\nit is replaced by the immolation of the individual to the military and
\nindustrial State. Where is there any spirituality in all that? Spirituality can
\nonly come by opening of the mind, vital and physical to the inmost soul, to the
\nhigher Self, to the Divine, and their subordination to the spiritual forces and
\ninstrumentation as channels of the inner Light, the higher Knowledge and Power.
\nOther things, mental, aesthetic, vital, are often misnamed `spirituality’, but
\nthey lack the essential character without which the word loses its true
\nsignificance.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/font><\/span><\/p>\n

 <\/p>\n

When there is a pressure on the vital world due
\nto the preparing Descent from above, that world usually precipitates something
\nof itself into the human. The vital world is very large and far exceeds the
\nhuman in extent. But usually it dominates by influence not by descent. Of course
\nthe effort of this part of the vital world is always to maintain humanity under
\nits sway and prevent the higher Light.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/font><\/span><\/p>\n

 <\/p>\n

The vital descent cannot prevent the supramental <\/span>
\n− still less can the possessed
\nnations do it by their material power, since the supramental descent is
\nprimarily a spiritual fact which will bear its necessary outward consequences.
\nWhat previous vital descents have done is to falsify the Light that came down as
\nin the history of Christianity where it took possession of the<\/span> <\/span><\/p>\n

\nPage ─ 6<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

\neaching and diluted it and deprived it of any
\nwidespread fulfilment. But the supermind is by definition a Light that cannot be
\ndistorted if it comes in its own right and by its own presence. It is only when
\nit holds itself back and allows inferior Powers of consciousness to use a
\ndiminished and already deflected Truth that the knowledge can be seized by the
\nvital Forces and made to serve their own purpose.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/font><\/span><\/p>\n

 <\/p>\n

All that you say only amounts, on the general
\nissue, to the fact that this is a world of slow evolution in which man has
\nemerged out of the beast and is still not out of it, light out of darkness, and
\na higher consciousness out of first a dead and then a struggling and troubled
\nunconsciousness. A spiritual consciousness is emerging and it is through this
\nspiritual consciousness that one can meet the Divine. Religions, full of vital
\nand mental, mixed, troubled and ignorant stuff, can only get glimpses of the
\nDivine; positivist reason with its questioning based upon things as they are and
\nrefusing to believe in anything that may or will be cannot get any vision at
\nall. The spiritual is a new consciousness that has to evolve and has been
\nevolving. It is quite natural that at first and for a long time only a few
\nshould get the full light, while a greater number but still only a few compared
\nwith the mass of humanity, should get it partially. But what has been gained by
\nthe few can at a stage of the evolution be completed and more generalised and
\nthat is the attempt which we are making. But if this greater consciousness of
\nlight, peace and joy is to be gained, it cannot be by questioning and scepticism
\nwhich can only fall back on what is and say: \u201cIt is impossible, what has not
\nbeen in the past cannot be in the future, what is so imperfectly realised as yet
\ncannot be better realised in the future.\u201d A faith, a will, or at least a
\npersistent demand and aspiration are needed <\/span>− a feeling that with this and this
\nalone I can be satisfied and a push towards it that will not cease till it is
\ndone. That is why a spirit of scepticism and denial stands in the way, because
\nthey stand against the creation<\/span> <\/span><\/p>\n

\nPage ─ 7<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

of the conditions under which spiritual
\nexperience can unroll itself.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/font><\/span><\/p>\n

 <\/p>\n

The descent of the supermind is a long process,
\nor at least a process with a long preparation, and one can only say that the
\nwork is going on sometimes with a strong pressure for completion, sometimes
\nretarded by the things that rise from below and have to be dealt with before
\nfurther progress can be made. The process is a spiritual evolutionary process,
\nconcentrated into a brief period; it could be done otherwise (by what men would
\nregard as a miraculous intervention) only if the human mind were more flexible
\nand less attached to its ignorance than it is. As we envisage it, it must
\nmanifest in a few first and then spread, but it is not likely to overpower the
\nearth in a moment. It is not advisable to discuss too much what it will do and
\nhow it will do it, because these are things the supermind itself will fix,
\nacting out of the Divine Truth in it, and the mind must not try to fix for it
\ngrooves in which it will run. Naturally, the release from subconscient ignorance
\nand from disease, duration of life at will, and a change in the functionings of
\nthe body must be among the ultimate elements of a supramental change; but the
\ndetails of these things must be left for the supramental Energy to work out
\naccording to the Truth of its own nature. <\/span><\/p>\n

 <\/p>\n

The descent of the supramental is an
\ninevitable necessity in the logic of things and is therefore sure. It is because
\npeople do not understand what the supermind is or realise the significance of
\nthe emergence of consciousness in a world of inconscient Matter that they are
\nunable to realise this inevitability. I suppose a matter-of-fact observer, if
\nthere had been one at the time of the unrelieved reign of inanimate Matter in
\nthe earth’s beginning, would have criticised any promise of the emergence of
\nlife in a world of dead earth and rock and mineral as an absurdity and a
\nchimera; so too, afterwards he would have repeated this mistake and regarded the
\nemergence of thought and reason in an animal world as an absurdity and a
\nchimera. It is the same now with the appearance of supermind in the<\/span><\/p>\n

\nPage ─ 8<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

stumbling mentality of this world of human
\nconsciousness and its reasoning ignorance.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/font><\/span><\/p>\n

 <\/p>\n

It is quite possible that there have been
\nperiods of harmony on different levels, not supramental, which were afterwards
\ndisturbed <\/span>− but that
\ncould only be a stage or resting place in an arc of spiritual evolution out of
\nthe Inconscience.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/font><\/span><\/p>\n

 <\/p>\n

What is meant here is the Divine in its
\nessential manifestation which reveals itself to us as Light and Consciousness,
\nPower, Love and Beauty. But in its actual cosmic manifestation the Supreme,
\nbeing the Infinite and not bound by any limitation, can manifest in Itself, in
\nits consciousness of innumerable possibilities, something that seems to be the
\nopposite of itself, something in which there can be Darkness, Inconscience,
\nInertia, Insensibility, Disharmony and Disintegration. It is this that we see at
\nthe basis of the material world and speak of nowadays as the Inconscient <\/span>
\n−
\nthe Inconscient Ocean of the
\nRigveda in which the One was hidden and arose in the form of this universe <\/span>
\n−
\nor, as it is sometimes called,
\nthe non-being, Asat. The Ignorance which is the characteristic of our mind and
\nlife is the result of this origin in the Inconscience. Moreover, in the
\nevolution out of inconscient existence there rise up naturally powers and beings
\nwhich are interested in the maintenance of all negations of the Divine, error
\nand unconsciousness, pain, suffering, obscurity, death, weakness, illness,
\ndisharmony, evil. Hence the perversion of the manifestation here, its inability
\nto reveal the true essence of the Divine. Yet in this very base of this
\nevolution all that is divine is there involved and pressing to evolve, Light,
\nConsciousness, Power, Perfection, Beauty, Love. For in the Inconscient itself
\nand behind the perversions of the Ignorance the Divine Consciousness lies
\nconcealed and works and must more and more appear, throwing off in the end its
\ndisguises. That is why it is said that the world is called to express the
\nDivine.<\/span><\/p>\n

\nPage ─ 9<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

Your statement about the supramental evolution
\nis correct except that it does not follow that humanity as a whole will become
\nsupramental. What is more likely to happen is that the supramental principle
\nwill be established in the evolution by the descent just as the mental principle
\nwas established by the appearance of thinking Mind and Man in earthly life.
\nThere will be a race of supramental beings on the earth just as now there is a
\nrace of mental beings. Man himself will find a greater possibility of rising to
\nthe planes intermediary between his mind and supermind and making their powers
\neffective in his life, which will mean a great change in humanity on earth, but
\nit is not likely that the mental stage will disappear from the ascending ladder
\nand, if so, the continued existence of a mental race will be necessary so as to
\nform a stage between the vital and the supramental in the evolutionary movement
\nof the Spirit. <\/span><\/p>\n

Such a descent of higher beings as
\nyou suggest may be envisaged as a part of the process of the change. But the
\nmain part of the change will be the appearance of the supramental being and the
\norganisation of a supramental nature here, as a mental being has appeared and a
\nmental nature organised itself during the last stage of the evolution. I prefer
\nnowadays not to speak of the descent of the higher beings because my experience
\nis that it leads to a vain and often egoistic romanticism which distracts the
\nattention from the real work, that of the realisation of the Divine and the
\ntransformation of the nature.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/font><\/span><\/p>\n

 <\/p>\n

What we are doing, if and when we succeed, will
\nbe a beginning, not a completion. It is the foundation of a new consciousness on
\nearth <\/span>− a consciousness
\nwith infinite possibilities of manifestation. The eternal progression is in the
\nmanifestation and beyond it there is no progression. <\/span><\/p>\n

 <\/p>\n

If the redemption of the soul from
\nthe physical vesture be the object, then there is no need of supramentalisation.
\nSpiritual Mukti and Nirvana are sufficient. If the object is to rise to
\nsupraphysical planes, then also there is no need of<\/span> <\/span><\/p>\n

\nPage ─ 10<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

supramentalisation. One can enter into some
\nheaven above by devotion to the Lord of that heaven. But that is no progression.
\nThe other worlds are typal worlds, each fixed in its own kind and type and law.
\nEvolution takes place on the earth and therefore the earth is the proper field
\nfor progression. The beings of the other worlds do not progress from one world
\nto another. They remain fixed to their own type. <\/span><\/p>\n

 <\/p>\n

The purely monistic Vedantist says,
\nall is Brahman, life is a dream, an unreality, only Brahman exists. One has
\nNirvana or Mukti, then one lives only till the body falls <\/span>− after that there is no such thing as
\nlife. <\/span><\/p>\n

 <\/p>\n

They do not believe in
\ntransformation, because mind, life and body are an ignorance, an illusion <\/span>
\n−
\nthe only reality is the
\nfeatureless relationless Self or Brahman. Life is a thing of relations; in the
\npure Self, all life and relations disappear. What would be the use or the
\npossibility of transforming an illusion that can never be anything else (however
\ntransformed) than an illusion? There is no such thing for them as a \u201cNirvanic
\nlife\u201d. <\/span><\/p>\n

 <\/p>\n

It is only some yogas that aim at a
\ntransformation of any kind except that of ignorance into knowledge. The idea
\nvaries, <\/span>− sometimes a
\ndivine knowledge or power or else a divine purity or an ethical perfection or a
\ndivine love. <\/span><\/p>\n

 <\/p>\n

What has to be overcome is the
\nopposition of the Ignorance that does not want the transformation of the nature.
\nIf that can be overcome, then old spiritual ideas will not form an obstacle. <\/span><\/p>\n

 <\/p>\n

It is not intended to supramentalise
\nhumanity at large, but to establish the principle of the supramental
\nconsciousness in the earth-evolution. If that is done, all that is needed will
\nbe evolved by the supramental Power itself. It is not therefore important that
\nthe mission should be widespread. What is important is that the thing should be
\ndone at all in however small a number; that is the only difficulty. If the
\ntransformation of the body is complete, that means no subjection to death <\/span>
\n−
\nit does not mean that one will
\nbe bound to keep the same body for all time. One creates a new body for oneself
\nwhen one wants to change, but how it will be done cannot be said now. The
\npresent method is by physical<\/span> <\/span><\/p>\n

\nPage ─ 11<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

birth <\/span>− some occultists suppose that a time will come
\nwhen that will not be necessary <\/span>− but the question must be left for the
\nsupramental evolution to decide. <\/span><\/p>\n

 <\/p>\n

The questions about the supermind
\ncannot be answered profitably now. Supermind cannot be described in terms that
\nthe mind will understand, because the terms will be mental and mind will
\nunderstand them in a mental way and mental sense and miss their true import. It
\nwould therefore be a waste of time and energy which should be devoted to the
\npreliminary work <\/span>−
\npsychicisation and spiritualisation of the being and nature without which no
\nsupramentalisation is possible. Let the whole dynamic nature led by the psychic
\nmake itself full of the dynamic spiritual light, peace, purity, knowledge,
\nforce; let it afterwards get experience of the intermediate spiritual planes and
\nknow, feel and act in their sense; then it will be possible to speak last of the
\nsupramental transformation.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/font><\/span><\/p>\n

 <\/p>\n

What is a perfect technique of yoga or rather of
\na world-changing or Nature-changing yoga? Not one that takes a man by a little
\nbit of him somewhere, attaches a hook, and pulls him up by a pulley into Nirvana
\nor Paradise. The technique of a world-changing yoga has to be as multiform,
\nsinuous, patient, all-including as the world itself. If it does not deal with
\nall the difficulties or possibilities and carefully deal with each necessary
\nelement, has it any chance of success? And can a perfect technique which
\neverybody can understand do that? It is not like writing a small poem in a fixed
\nmetre with a limited number of modulations. If you take the poem simile, it is
\nthe Mahabharata of a Mahabharata that has to be done. And what, compared with
\nthe limited Greek perfection, is the technique of the Mahabharata? <\/span><\/p>\n

 <\/p>\n

Next, what is the use of vicārabuddhi<\/i> in such a case? If one has
\nto get a new consciousness which surpasses the reasoning intellect, can one do
\nit on lines which are to be judged and understood by the reasoning intellect,
\ncontrolled at every step by it, told by the intellect what it is to do, what is
\nthe measure<\/span><\/p>\n

\n <\/span>Page ─ 12<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

of its achievements, what its steps must be and
\nwhat their value? If one does that, will one ever get out of the range of the
\nreasoning intelligence into what is beyond it? And if one does, how shall others
\njudge what one is doing by the intellectual measure? How can one judge what is
\nbeyond the ordinary consciousness when one is oneself in the ordinary
\nconsciousness? Is it not only by exceeding yourself that you can feel,
\nexperience, judge what exceeds you? What is the value of a judgment without the
\nfeeling and experience? <\/span><\/p>\n

 <\/p>\n

What the supramental will do the mind
\ncannot foresee or lay down. The mind is ignorance seeking for the Truth, the
\nsupramental by its very definition is the Truth-Consciousness, Truth in
\npossession of itself and fulfilling itself by its own power. In a supramental
\nworld imperfection and disharmony are bound to disappear. But what we propose
\njust now is not to make the earth a supramental world but to bring down the
\nsupramental as a power and established consciousness in the midst of the rest <\/span>
\n−
\nto let it work there and fulfil
\nitself as Mind descended into Life and Matter and has worked as a Power there to
\nfulfil itself in the midst of the rest. This will be enough to change the world
\nand to change Nature by breaking down her present limits. But what, how, by what
\ndegrees it will do it, is a thing that ought not to be said now <\/span>−
\nwhen the Light is there, the
\nLight will itself do its work <\/span>− when the supramental Will stands on earth, that Will will decide. It will
\nestablish a perfection, a harmony, a Truth-creation <\/span>− for the rest, well, it will be the
\nrest <\/span>− that is all.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/font><\/span><\/p>\n

 <\/p>\n

The whole of humanity cannot be changed at once.
\nWhat has to be done is to bring the Higher Consciousness down into the
\nearth-consciousness and establish it there as a constant realised force. Just as
\nmind and life have been established and embodied in Matter, so to establish and
\nembody the supramental Force. <\/span><\/p>\n

 <\/p>\n

\n⁂<\/font><\/span><\/p>\n

\n <\/p>\n

\nPage ─ 13<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

It would not be possible to change all that in a
\nmoment <\/span>− we have always
\nsaid that the whole of humanity will not change the moment there is the Descent.
\nBut what can be done is to establish the higher principle in the
\nearth-consciousness in such a way that it will remain and go on strengthening
\nand spreading itself in the earth-life. That is how a new principle in the
\nevolution must necessarily work.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/font><\/span><\/p>\n

 <\/p>\n

It [the world] wants and it does not want
\nsomething that it has not got. All that the supramental could give, the inner
\nmind of the world would like to have, but its outer mind, its vital and physical
\ndo not like to pay the price. But, after all, I am not trying to change the
\nworld all at once but only to bring down centrally something into it
\nit<\/span> has not yet, a new consciousness and power.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/font><\/span><\/p>\n

 <\/p>\n

This transformation cannot be done individually
\nor in a solitary way only. No individual solitary transformation unconcerned
\nwith the work for the earth (which means more than any individual
\ntransformation) would be either possible or useful. Also no individual human
\nbeing can by his own power alone work out the transformation, nor is it the
\nobject of the yoga to create an individual superman here and there. The object
\nof the yoga is to bring down the supramental consciousness on earth, to fix it
\nthere, to create a new race with the principle of the supramental consciousness
\ngoverning the inner and outer individual and collective life. <\/span><\/p>\n

 <\/p>\n

That force accepted by individual
\nafter individual according to their preparation would establish the supramental
\nconsciousness in the physical world and so create a nucleus for its own
\nexpansion.<\/span><\/p>\n

 <\/span><\/p>\n

\nPage ─ 14<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

It is first through the individuals that it [the
\nsupramental consciousness] becomes part of the earth-consciousness and
\nafterwards it spreads from the first centres and takes up more and more of the
\nglobal consciousness till it becomes an established force there.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/font><\/span><\/p>\n

 <\/p>\n

All that is absurd. The descent of the
\nsupramental means only that the Power will be there in the earth-consciousness
\nas a living force just as the thinking mental and higher mental are already
\nthere. But an animal cannot take advantage of the presence of the thinking
\nmental Power or an undeveloped man of the presence of the higher mental Power <\/span>
\n−
\nso too anybody will not be able
\nto take advantage of the presence of the supramental Power. I have also often
\nenough said that it will be at first for the few, not for the whole earth, <\/span>
\n− only there will be a growing
\ninfluence of it on the earth-life.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/font><\/span><\/p>\n

 <\/p>\n

It [the descent of the supermind into the
\nearth-consciousness] would not necessarily be known by everybody. Besides, even
\nif the descent were here one would have to be ready before one could get the
\nfinal change.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/font><\/span><\/p>\n

 <\/p>\n

Not in their entirety <\/span>− for that [the transformation of the
\nCosmic Mind, Life and Matter] is not our business. It is ourselves that we have
\nto transform and change the earth-consciousness by bringing in the supramental
\nprinciple into the evolution there. Once there it will necessarily have a
\npowerful influence in the whole earth-life <\/span>− as mind has had through the evolution of men,
\nbut much greater. <\/span> <\/span><\/p>\n

 <\/p>\n

\n⁂<\/font><\/span><\/p>\n

\n <\/p>\n

\nPage ─ 15<\/span><\/p>\n

\n

\nI<\/font><\/b>t is not possible
\nfor a force like the supramental to come down without making a large change in
\nearth-conditions. It does not follow that all will become supramentalised and it
\nis not necessary <\/span>−
\nbut mind itself will be
\ninfluenced as life has been influenced by the development of mind on earth.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/font><\/span><\/p>\n

 <\/p>\n

Nothing permanent can be done without the real
\nsupramental Force. But the result of its descent would be that in human life
\nintuition would become a greater and more developed force than it now is and the
\nother intermediate powers between mind and supermind would become also more
\ncommon and develop an organised action.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/font><\/span><\/p>\n

 <\/p>\n

How do you know that it [our yoga] will have no
\neffect on the ordinary people? It will inevitably increase their possibilities
\nand even though all cannot rise to the highest, that will mean a great change
\nfor the earth.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/font><\/span><\/p>\n

 <\/p>\n

It would on the contrary be impossible for them
\n[the ordinary people] not to feel that a greater Light and Power had come on the
\nearth.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/font><\/span><\/p>\n

 <\/p>\n

\nIt is not for considerations of gain or loss
\nthat the Divine Consciousness acts <\/span>− at is a human standpoint necessary for human
\ndevelopment. The Divine, as the Gita says, has nothing to gain and nothing that
\nit has not, yet it puts forth its power of action in the manifestation. It is
\nthe earth-consciousness, not the supramental world that has to gain by the
\ndescent of the supramental principle\u2014that is sufficient reason for it to
\ndescend. The supramental worlds remain as they are and are in no way affected by
\nthe descent. <\/span><\/p>\n

\nPage ─ 16<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

\u201cOpening from below\u201d<\/span>\u00b9 m<\/span>eans this − that the supramental
\nforce descending awakes a response from below in the earth consciousness so that
\nit is possible for a supramental activity to be formed in the material itself.
\nAll is involved as potentiality in the earth-consciousness, life, mind,
\nsupermind − but it is only when life force descended from the life plane into
\nthe material that active and conscious organised life was possible − so it was
\nonly when mind descended that the latent mind in Matter awoke and could be
\norganised. The supramental descent must create the same kind of opening from
\nbelow so that a supramental consciousness can be organised in the material.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/font><\/span><\/p>\n

 <\/p>\n

It [the earth] contains all the potentialities
\nwhich come out in the beings of earth and also much that is unexpressed.<\/span><\/p>\n

 <\/p>\n

\n⁂<\/font><\/span><\/p>\n

 <\/span><\/p>\n

Yes. The earth is the place of evolution in
\nwhich all these forces meet and try to manifest and out of their working
\nsomething has to develop. On the other planes (the mental, vital etc.) there is
\nnot the evolution − there each acts separately according to its own law.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/font><\/span><\/p>\n

 <\/p>\n

[The earth-consciousness:] The consciousness of
\nthis Earth alone. There is a separate global consciousness of the earth (as of
\nother worlds) which evolves with the evolution of life on the planet.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/font><\/span><\/p>\n

 <\/p>\n

Yes all that is the earth-consciousness −
\nmineral = matter, vegetable = the vital-physical creation, animal = the vital
\ncreation, man = the mental creation. Into the earth-consciousness so<\/span><\/p>\n

\n <\/span><\/p>\n

\u00b9<\/span>\u201c…
\nit is only the very highest supramental Force descending from above and opening
\nfrom below that can victoriously handle the physical Nature and annihilate its
\ndifficulties.\u201d Sri Aurobindo, The<\/i> Mother<\/i>, p. 2.<\/span> <\/span><\/p>\n

\nPage ─17<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

limited to mind, vital, matter has to come the
\nsupramental creation. Necessarily at first it cannot be in a great number − but
\neven if it is only in a few at<\/i> first<\/i>, that does not mean that it will
\nhave no effect on the rest or will not change the whole balance of the
\nearth-nature.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/font><\/span><\/p>\n

 <\/p>\n

There is no reason why the vegetable, animal and
\nhuman life should not evolve in the Truth and not in the Ignorance − if once the
\nknowledge is there in the earth-plane.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/font><\/span><\/p>\n

 <\/p>\n

It [the supermind] can act directly on
\neverything if it is brought down into the material consciousness − at present in
\nthe arrangement of things here it is latent behind and acts through other media.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/font><\/span><\/p>\n

 <\/p>\n

[Direct supramental action in the plants at
\npresent:] No, one can’t say that. It is the vital force that works, but there is
\na sort of underlying Intuition in this Life-Force which is behind the whole
\naction and that is what one might call a reflection or delegated Power at the
\nback of which is latent supermind.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/font><\/span><\/p>\n

 <\/p>\n

If spiritual and supramental were the same
\nthing, as you say my readers imagine, then all the sages and devotees and yogis
\nand sadhaks throughout the ages would have been supramental beings and all I
\nhave written about the supermind would be so much superfluous stuff, useless and
\notiose. Anybody who had spiritual experiences would then be a supramental being;
\nthe Ashram would be chock-full of supramental beings and every other Ashram in
\nIndia also. Spiritual experiences can fix themselves in the inner consciousness
\nand alter it, transform it, if you like; one can realise the Divine everywhere,
\nthe Self in all and all in the Self, the universal Shakti doing all things; one
\ncan feel <\/span><\/p>\n

\nPage ─ 18<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

merged in the Cosmic Self or full of ecstatic
\nbhakti or Ananda. But one may and usually does still go on in the outer parts of
\nNature thinking with the intellect or at best the intuitive mind, willing with a
\nmental will, feeling joy and sorrow on the vital surface, undergoing physical
\nafflictions and suffering from the struggle of life in the body with death and
\ndisease. The change then only will be that the inner self will watch all that
\nwithout getting disturbed or bewildered, with a perfect equality, taking it as
\nan inevitable part of Nature, inevitable at least so long as one does not
\nwithdraw to the Self out of Nature. That is not the transformation I envisage.
\nIt is quite another power of knowledge, another kind of will, another luminous
\nnature of emotion and aesthesis, another constitution of the physical
\nconsciousness that must come in by the supramental change.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/font><\/span><\/p>\n

 <\/p>\n

The spiritual realisation can be had on any
\nplane by contact with the Divine (who is everywhere) or by perception of the
\nSelf within, which is pure and untouched by the outer movements. The supermind
\nis something transcendent − a dynamic Truth-Consciousness which is not there
\nyet, something to be brought down from above.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/font><\/span><\/p>\n

 <\/p>\n

It is only the supramental that is
\nall-knowledge. All below that from overmind to Matter is Ignorance − an
\nIgnorance growing from level to level towards the full knowledge. Below
\nsupermind there may be knowledge but it is not all-knowledge.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/font><\/span><\/p>\n

 <\/p>\n

I have not said that everything is falsehood
\nexcept the supramental Truth. I said that there was no complete Truth below the
\nsupramental. In the overmind the Truth of supermind which is whole and
\nharmonious enters into a separation into parts, many truths fronting each other
\nand moved each to fulfil itself, <\/span><\/p>\n

\nPage ─ 19<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

to make a world of its own or else to prevail or
\ntake its share in worlds made of a combination of various separated Truths and
\nTruth-forces. Lower down in the scale, the fragmentation becomes more and more
\npronounced, so as to admit of positive error, falsehood, ignorance, finally
\ninconscience like that of Matter. This world here has come out of the
\nInconscience and developed the Mind which is an instrument of Ignorance trying
\nto reach out to the Truth through much limitation, conflict, confusion and
\nerror. To get back to overmind, if one can do it completely, which is not easy
\nfor physical beings, is to stand on the borders of the supramental Truth with
\nthe hope of entry there.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/font><\/span><\/p>\n

 <\/p>\n

There can be no mental rule or
\ndefinition. One has first to live in the Divine and attain to the Truth − the
\nwill and awareness of the Truth will organize the life.<\/span><\/p>\n

 <\/p>\n

It is in the inactive Brahman that
\none merges, if one seeks Laya or Moksha. One can dwell in the Personal Divine,
\nbut one does not merge in him. As for the Supreme Divine, he holds in himself
\nthe world-existence and it is in his consciousness that it moves, so by entering
\ninto the Supreme one rises above subjection to Nature, but one does not
\ndisappear from all consciousness of world-existence.<\/span><\/p>\n

 <\/p>\n

The general Divine Will in the
\nuniverse is for the progressive manifestation in the universe. But that is the
\ngeneral will − it admits the withdrawal of individual souls who are not ready to
\npersevere in the world.<\/span><\/p>\n

 <\/p>\n

It is not immortality of the body,
\nbut the consciousness of immortality in<\/i>
\nthe body that can come with the descent of overmind into Matter or even into the
\nphysical mind or with the touch of the modified supramental Light on the
\nphysical mind-consciousness. These are preliminary openings, but they are not
\nthe supramental fulfilment in Matter.<\/span><\/p>\n

 <\/p>\n

If the supramental is decreed,
\nnothing can prevent it; but all things are worked out here through a play of
\nforces, and an unfavourable atmosphere or conditions can delay even when they
\ncannot prevent. Even when a thing is destined, it does not<\/span> <\/span><\/p>\n

\nPage \u2013 20<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

present itself as a certitude in the
\nconsciousness here (overmind-mind-vital-physical) till the play of forces has
\nbeen worked out up to a certain point at which the descent not only is, but
\nappears as inevitable.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/font><\/span><\/p>\n

 <\/p>\n

The supramental change is the
\nultimate stage of siddhi and it is not likely to come so soon; but there are
\nmany levels between the normal mind and the supermind and it is easy to mistake
\nan ascent into one of them or a descent of their consciousness or influence for
\na supramental change.<\/span><\/p>\n

 <\/p>\n

It is quite impossible to ascend to
\nthe real Ananda plane<\/i> (except in a
\nprofound trance), until after the supramental consciousness has been entered,
\nrealised and possessed; but it is quite possible and normal to feel some form of
\nAnanda consciousness<\/i> on any level.
\nThis consciousness wherever it is felt is a derivation from the Ananda plane,
\nbut it is very much diminished in power and modified to suit the lesser power of
\nreceptivity of the inferior levels.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/font><\/span><\/p>\n

 <\/p>\n

I presume it is the development of
\nthe Truth-Power and the Ananda-Power in the overmind consciousness that is being
\nprepared. The transcendent Ananda in itself could descend only after the
\ncomplete supramentalisation of the being and would mean a stupendous change in
\nthe earth-consciousness. It is the divine Truth in the overmind and the divine
\nAnanda in the overmind that can now prepare their manifestation and it is that
\nwhich is being indicated in these experiences.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/font><\/span><\/p>\n

 <\/p>\n

It is the supermind we have to bring down,
\nmanifest, realise − anything higher than that is impossible at this stage of the
\nevolution except as a reflection in the consciousness or a power delegated and
\nmodified in its descent. <\/span><\/p>\n

 <\/p>\n

\n⁂<\/font><\/span><\/p>\n

\n <\/p>\n

\nPage \u2013 21<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

I do not know what Mahatma Gandhi means by
\ncomplete realisation.1 <\/sup>If he means a realisation with nothing more to
\nrealise, no farther development possible, then I agree − I have myself spoken of
\nfarther divine progression, an infinite development. But the question is not
\nthat: the question is whether the Ignorance can be transcended, whether a
\ncomplete essential realisation turning the consciousness from darkness to light,
\nfrom an instrument of the Ignorance seeking for Knowledge into an instrument or
\nrather a manifestation of Knowledge proceeding to greater Knowledge, Light
\nenlarging, heightening into greater Light, is or is not possible. My view is
\nthat this conversion is not only possible, but inevitable in the spiritual
\nevolution of the being here. The embodiment of life has nothing to do with it.
\nThis embodiment is not of life, but of consciousness and its energy of which
\nlife is only one phase or force. As life has developed mind, and the embodiment
\nhas modified itself to suit this development (mind is precisely the main
\ninstrument of ignorance seeking for knowledge), so mind can develop supermind
\nwhich is in its nature knowledge not seeking for itself, but manifesting itself
\nby its own automatic power, and the embodiment can again modify itself or be
\nmodified from above so as to suit this development. Faith is a necessary means
\nfor arriving at realisation, because we are ignorant and do not yet know that  <\/span>
\nwhich we are seeking to realise; faith is indeed knowledge giving the ignorance
\nan intimation of itself previous to its own manifestation, it is the gleam sent
\nbefore by the yet unrisen<\/span> Sun. When the Sun shall
\nrise, there will be no longer any need of the gleam. The supramental knowledge
\nsupports itself. It does not need to be supported by faith; it lives by its own
\ncertitude. You may say that farther progression, farther development will need
\nfaith. No, for the farther development will proceed on a basis of Knowledge, not
\nof Ignorance. We shall walk in the light of Knowledge towards its own wider
\nvistas of self-fulfilment.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/font><\/span><\/p>\n

\n <\/p>\n

1<\/span><\/sup> These observations are apropos of the following statement in an article
\nby Mahatma Gandhi submitted by a sadhak to Sri Aurobindo for his opinion:<\/span><\/p>\n

 \u201cI hold that a
\ncomplete realisation is impossible in this embodied life. Nor is it necessary. A
\nliving immovable faith is all that is required for reaching the full spiritual
\nheight attainable by human beings.\u201d<\/span> <\/span><\/p>\n

\nPage \u2013 22<\/span><\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

\nAn evolution from the Inconscient need not be a
\npainful one if there is no resistance; it can be a deliberately slow and
\nbeautiful efflorescence of the Divine. One ought to be able to see how beautiful
\noutward Nature can be and usually is, although it is itself apparently
\n\u201cinconscient\u201d. Why should the growth of consciousness in inward Nature be
\nattended by so much ugliness and evil spoiling the beauty of the outward
\ncreation? Because of a perversity born from the Ignorance, which came in with
\nLife and increased in Mind − that is the Falsehood, the Evil that was born
\nbecause of the starkness of the Inconscient’s<\/span>
\nsleep separating its action from the luminosity of the secret Conscient that is
\nall the time within it. But it need not have been so except for the overriding
\nWill of the Supreme which meant that the possibilities of perversion by
\ninconscience and ignorance should be manifested in order to be eliminated
\nthrough being given their chance, since all possibility has to manifest
\nsomewhere: once it is eliminated, the Divine Manifestation in Matter will be
\ngreater than it otherwise could be, because it will combine all the
\npossibilities involved in this difficult creation and not some of them as in an
\neasier and less strenuous creation might naturally happen. <\/span><\/p>\n

\n <\/p>\n

\n\u201cFrom beauty to
\ngreater beauty, from joy to intenser joy, by an especial adjustment of the
\nsenses\u201d − yes, that would be the normal course of a divine manifestation,
\nhowever gradual, in Matter. \u201cDiscordant sound and offensive odour\u201d are creations
\nof a disharmony between consciousness and Nature and do not exist in themselves;
\nthey would not be present to a liberated and harmonised consciousness, for they
\nwould be foreign to its being, nor would they afflict a rightly developing
\nharmonised soul and Nature. Even the \u201cbelching volcano, crashing thunderstorm
\nand whirling typhoon\u201d are in themselves grandiose and beautiful things and only
\nharmful or terrible to a consciousness unable to meet or deal with them or make
\na pact with the spirits of Wind and Fire. You are assuming that the
\nmanifestation from the Inconscient must be what it is now and here and that no
\nother kind of world of Matter was possible, but the harmony of material Nature
\nin itself shows that it need not necessarily be a<\/span><\/p>\n

\n <\/p>\n

\n Page ─ 23<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

discordant, evil, furiously perturbed and
\npainful creation − the psychic being, if allowed to manifest from the first in
\nLife and Mind and lead the evolution instead of being relegated behind the veil,
\nwould have been the principle of a harmony ever outflowing: everyone who has
\nfelt the psychic at work within him, free of the vital intervention, can at once
\nsee that this would be its effect because of its unerring perception, true
\nchoice, harmonic action. If it has not been so, it is because the Dark Powers
\nhave made Life a claimant instead of an instrument. The reality of the Hostiles
\nand the nature of their role and trend of their endeavour cannot be doubted by
\nanyone who has had his inner vision unsealed and made their unpleasant
\nacquaintance.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/font><\/span><\/p>\n

 <\/p>\n

It is not to be denied, no spiritual experience
\nwill deny that this is an unideal<\/span> and unsatisfactory
\nworld, strongly marked with the stamp of inadequacy, suffering, evil. Indeed
\nthis perception is in a way the starting-point of the spiritual urge − except
\nfor the few to whom the greater experience comes spontaneously without being
\nforced to it by the strong or overwhelming, the afflicting and detaching sense
\nof the Shadow overhanging the whole range of this manifested existence. But
\nstill the question remains whether this is indeed, as is contended, the
\nessential character of all manifestation or so long at least as there is a
\nphysical world it must be of this nature, so that the desire of birth, the will
\nto manifest or create has to be regarded as the original sin and withdrawal from
\nbirth or manifestation as the sole possible way of salvation. For those who
\nperceive it so or with some kindred look − and these have been the majority −
\nthere are well-known ways of issue, a straight-cut to spiritual deliverance. But
\nequally it may not be so but only seem so to our ignorance or to a partial
\nknowledge − the imperfection, the evil, the suffering may be a besetting
\ncircumstance or a dolorous passage, but not the very condition of manifestation,
\nnot the very essence of birth in Nature. And if so, the highest wisdom will lie
\nnot in escape, but in the urge towards a victory here, in a consenting
\nassociation with the Will behind the world, in a discovery of the spiritual gate
\nto<\/span> <\/span><\/p>\n

 <\/p>\n

\nPage ─ 24<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

perfection which will be at the same time an
\nopening for the entire descent of the Divine Light, Knowledge, Power, Beatitude.
\nAll spiritual experience affirms that there is a Permanent above the transience
\nof this manifested world we live in and this limited consciousness in whose
\nnarrow borders we grope and struggle and that its characters are infinity,
\nself-existence, freedom, absolute Light, absolute Beatitude. Is there then an
\nunbridgeable gulf between that which is beyond and that which is here or are
\nthey two perpetual opposites and only by leaving this adventure in Time behind,
\nby overleaping the gulf can men reach the Eternal? That is what seems to be at
\nthe end of one line of experience which has been followed to its rigorous
\nconclusion by Buddhism and a little less rigorously by a certain type of
\nMonistic spirituality which admits some connection of the world with the Divine,
\nbut still opposes them in the last resort to each other as truth and illusion.
\nBut there is also this other and indubitable experience that the Divine is here
\nin everything as well as above and behind everything, that all is in That and is
\nThat when we go back from its appearance to its Reality. It is a significant and
\nillumining fact that the Knower of Brahman even moving and acting in this world,
\neven bearing all its shocks, can live in some absolute peace, light and
\nbeatitude of the Divine. There is then here something other than that mere
\ntrenchant opposition − there is a mystery, a problem which one would think must
\nadmit of some less desperate solution. This spiritual possibility points beyond
\nitself and brings a ray of hope into the darkness of our fallen existence. <\/span><\/p>\n

 <\/p>\n

\nAnd
\nat once a first question arises − is this world an unchanging succession of the
\nsame phenomena always or is there in it an evolutionary urge, an evolutionary
\nfact, a ladder of ascension somewhere from an original apparent Inconscience to
\na more and more developed consciousness, from each development still ascending,
\nemerging on highest heights not yet within our normal reach? If so, what is the
\nsense, the fundamental principle, the logical issue of that progression?
\nEverything seems to point to such a progression as a fact\u2014to a spiritual and not
\nmerely a physical evolution. Here too there is a justifying line of spiritual
\nexperience in which we discover that the Inconscient<\/span> <\/span><\/p>\n

 <\/p>\n

\nPage ─ 25<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

from which all starts is apparent only, for in
\nit there is an involved Consciousness with endless possibilities, a
\nconsciousness not limited but cosmic and infinite, a concealed and
\nself-imprisoned Divine, imprisoned in Matter but with every potentiality held in
\nits secret depths. Out of this apparent Inconscience each potentiality is
\nrevealed in its turn, first organised Matter concealing the indwelling Spirit,
\nthen Life emerging in the plant and associated in the animal with a growing
\nMind, then Mind itself evolved and organised in Man. This evolution, this
\nspiritual progression − does it stop short here in the imperfect mental being
\ncalled Man? Or is the secret of it simply a succession of rebirths whose only
\npurpose of issue is to labour towards the point at which it can learn its own
\nfutility, renounce itself and take its leap into some original unborn Existence
\nor Non-Existence? There is at least the possibility, there comes at a certain
\npoint the certitude, that there is a far greater consciousness than what we call
\nMind, and that by ascending the ladder still farther we can find a point at
\nwhich the hold of the material Inconscience, the vital and mental Ignorance
\nceases; a principle of consciousness becomes capable of manifestation which
\nliberates not partially, not imperfectly, but radically and wholly this
\nimprisoned Divine. In this vision each stage of evolution appears as due to the
\ndescent of a higher and higher Power of consciousness, raising the terrestrial
\nlevel, creating a new stratum, but the highest yet remain to descend and it is
\nby their descent that the riddle of terrestrial existence will receive its
\nsolution and not only the soul but Nature herself find her deliverance. This is
\nthe Truth which has been seen in flashes, in more and more entirety of its terms
\nby the line of seers whom the Tantra would call the hero-seekers and the
\ndivine-seekers and which may now be nearing the point of readiness for its full
\nrevelation and experience. Then whatever be the heavy weight of strife and
\nsuffering and darkness in the world, yet if there is this as its high result
\nawaiting us, all that has gone before may not be counted too great a price by
\nthe strong and adventurous for the glory that is to come. At any rate the shadow
\nlifts; there is a Divine Light that leans over the world and is not only a
\nfar-off incommunicable Lustre. <\/span><\/p>\n

 <\/p>\n

\nIt is true that the problem still remains why all
\nthis that yet<\/span> <\/span><\/p>\n

 <\/p>\n

\nPage ─ 26<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

\n is should have been necessary −
\nthese crude beginnings, this long and stormy passage − why should the heavy and
\ntedious price be demanded, why should evil and suffering ever have been there.
\nFor to the how of the fall into the Ignorance as opposed to the why, the
\neffective cause, there is a substantial agreement in all spiritual experience.
\nIt is the division, the separation, the principle of isolation from the
\nPermanent and One that brought it about; it is because the ego set up for itself
\nin the world emphasising its own desire and self-affirmation in preference to
\nits unity with the Divine and its oneness with all; it is because instead of the
\none supreme Force, Wisdom, Light determining the harmony of all forces each
\nIdea, Force, Form of things was allowed to work itself out as far as it could in
\nthe mass of infinite possibilities by its separate will and inevitably in the
\nend by conflict with others. Division, ego, the imperfect consciousness and
\ngroping and struggle of a separate self-affirmation are the efficient cause of
\nthe suffering and ignorance of this world. Once consciousnesses separated from
\nthe one consciousness, they fell inevitably into Ignorance and the last result
\nof Ignorance was Inconscience; from a dark immense Inconscient this material
\nworld arises and out of it a soul that by evolution is struggling into
\nconsciousness, attracted towards the hidden Light, ascending but still blindly
\ntowards the lost Divinity from which it came. <\/span><\/p>\n

\n <\/p>\n

\nBut why should this have happened
\nat all? One common way of putting the question and answering it ought to be
\neliminated from the first, − the human way and its ethical revolt and
\nreprobation, its emotional outcry. For it is not, as some religions suppose, a
\nsupra-cosmic, arbitrary, personal Deity himself altogether uninvolved in the
\nfall who has imposed evil and suffering on creatures made capriciously by his
\nfiat. The Divine we know is an Infinite Being in whose infinite manifestation
\nthese things have come − it is the Divine itself that is here, behind us,
\npervading the manifestation, supporting the world with its oneness; it is the
\nDivine that is in us upholding itself the burden of the fall and its dark
\nconsequence. If above It stands for ever in its perfect Light, Bliss and Peace,
\nIt is also here; its Light, Bliss and Peace are secretly here supporting all; in
\nourselves there is a spirit, a central presence greater than the series <\/span><\/p>\n

\nPage ─ 27<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

of surface personalities which, like the supreme
\nDivine itself, is not overborne by the fate they endure. If we find out this
\nDivine within us, if we know ourselves as this spirit which is of one essence
\nand being with the Divine, that is our gate of deliverance and in it we can
\nremain ourselves even in the midst of this world’s disharmonies, luminous,
\nblissful and free. That much is the age-old testimony of spiritual experience.
\n<\/span><\/p>\n

 <\/p>\n

\nBut still what is the purpose and origin of the disharmony − why came this
\ndivision and ego, this world of painful evolution? Why must evil and sorrow
\nenter into the divine Good, Bliss and Peace? It is hard to answer to the human
\nintelligence on its own level, for the consciousness to which the origin of this
\nphenomenon belongs and to which it stands as it were automatically justified in
\na supra-intellectual knowledge, is a cosmic and not an individualised human
\nintelligence; it sees in larger spaces, it has another vision and cognition,
\nother terms of consciousness than human reason and feeling. To the human mind
\none might answer that while in itself the Infinite might be free from those
\nperturbations, yet once manifestation began infinite possibility also began and
\namong the infinite possibilities which it is the function of the universal
\nmanifestation to work out, the negation, the apparent effective negation − with
\nall its consequences − of the Power, Light, Peace, Bliss was very evidently one.
\nIf it is asked why even if possible it should have been accepted, the answer
\nnearest to the Cosmic Truth which the human intelligence can make is that in the
\nrelations or in the transition of the Divine in the Oneness to the Divine in the
\nMany, this ominous possible became at a certain point an inevitable. For once it
\nappears it acquires for the Soul descending into evolutionary manifestation an
\nirresistible attraction which creates the inevitability − an attraction which in
\nhuman terms on the terrestrial level might be interpreted as the call of the
\nunknown, the joy of danger and difficulty and adventure, the will to attempt the
\nimpossible, to work out the incalculable, the will to create the new and the
\nuncreated with one’s own self and life as the material, the fascination of
\ncontradictories and their difficult harmonisation − these things translated into
\nanother supraphysical, superhuman consciousness, higher and wider than the
\nmental, were<\/span> <\/span><\/p>\n

 <\/p>\n

\nPage ─ 28<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

the temptation that led to the fall. For to the
\noriginal being of light on the verge of the descent the one thing unknown was
\nthe depths of the abyss, the possibilities of the Divine in the Ignorance and
\nInconscience. On the other side from the Divine Oneness a vast acquiescence,
\ncompassionate, consenting, helpful, a supreme knowledge that this thing must be,
\nthat having appeared it must be worked out, that its appearance is in a certain
\nsense part of an incalculable infinite wisdom, that if the plunge into Night was
\ninevitable the emergence into a new unprecedented Day was also a certitude, and
\nthat only so could a certain manifestation of the Supreme Truth be effected − by
\na working out with its phenomenal opposites as the starting-point of the
\nevolution, as the condition laid down for a transforming emergence. In this
\nacquiescence was embraced too the will of the great Sacrifice, the descent of
\nthe Divine itself into the Inconsience<\/span>
\nto take up the burden of the Ignorance and its consequences, to intervene as the
\nAvatar and the Vibhuti<\/span> walking between the double sign
\nof the Cross and the Victory towards the fulfilment and deliverance. A too
\nimaged rendering of the inexpressible Truth? But without images how to present
\nto the intellect a mystery far beyond it? It is only when one has crossed the
\nbarrier of the limited intelligence and shared in the cosmic experience and the
\nknowledge which sees things from identity that the supreme realities which lie
\nbehind these images \u2013 images corresponding to the terrestrial fact − assume
\ntheir divine forms and are felt as simple, natural, implied in the essence of
\nthings. It is by entering into that greater consciousness alone that one can
\ngrasp the inevitability of its self-creation and its purpose. <\/span><\/p>\n

 <\/p>\n

\nThis is indeed
\nonly the Truth of the manifestation as it presents itself to the consciousness
\nwhen it stands on the border line between Eternity and the descent into Time
\nwhere the relation between the One and the Many in the evolution is
\nself-determined, a zone where all that is to be is implied but not yet in
\naction. But the liberated consciousness can rise higher where the problem exists
\nno longer and from there see it in the light of a supreme identity where all is
\npredetermined in the automatic self-existent truth of things and self-justified
\nto an absolute consciousness and wisdom and absolute Delight which is behind all <\/span><\/p>\n

\nPage ─ 29<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

\n creation and non-creation and the
\naffirmation and negation are both seen with the eyes of the ineffable Reality
\nthat delivers and reconciles them. But that knowledge is not expressible to the
\nhuman mind; its language of light is too undecipherable, the light itself too
\nbright for a consciousness accustomed to the stress and obscurity of the cosmic
\nriddle and entangled in it to follow the clue or to grasp its secret. In any
\ncase, it is only when we rise in the spirit beyond the zone of the darkness and
\nthe struggle that we enter into the full significance of it and there is a
\ndeliverance of the soul from its enigma. To rise to that height of liberation is
\nthe true way out and the only means of the indubitable knowledge. <\/span><\/p>\n

\n <\/p>\n

\nBut the
\nliberation and transcendence need not necessarily impose a disappearance, a
\nsheer dissolving out from the manifestation; it can prepare a liberation into
\naction of the highest Knowledge and an intensity of Power that can transform the
\nworld and fulfil the evolutionary urge. It is an ascent from which there is no
\nlonger a fall but a winged or self-sustained descent of light, force and Ananda.
\n<\/span><\/p>\n

\n <\/p>\n

\nIt is what is inherent in force of being that manifests as becoming; but what
\nthe manifestation shall be, its terms, its balance of energies, its arrangement
\nof principles depends on the consciousness which acts in the creative force, on
\nthe power of consciousness which Being delivers from itself for manifestation.
\nIt is in the nature of Being to be able to grade and vary its powers of
\nconsciousness and determine according to the grade and variation its world or
\nits degree and scope of self-revelation. The manifested creation is limited by
\nthe power to which it belongs and sees and lives according to it and can only
\nsee more, live more powerfully, change its world by opening or moving towards or
\nmaking descend a greater power of consciousness that was above it. This is what
\nis happening in the evolution of consciousness in our world, a world of
\ninanimate matter producing under the stress of this necessity a power of life, a
\npower of mind which bring into it new forms of creation and still labouring to
\nproduce, to make descend into it some supramental power. It is further an
\noperation of creative force which moves between two poles of consciousness. On
\none side there is a secret <\/span><\/p>\n

\nPage ─30<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

consciousness within and above which contains in
\nit all potentialities − there eternally manifest, here awaiting delivery − of
\nlight, peace, power and bliss. On the other side there is another, outward on
\nthe surface and below, that starts from the apparent opposite of
\nunconsciousness, inertia, blind stress, possibility of suffering and grows by
\nreceiving into itself higher and higher powers which make it always re-create
\nits manifestation in larger terms, each new creation of this kind bringing out
\nsomething of the inner potentiality, making it more and more possible to bring
\ndown the Perfection that waits above. As long as the outward personality we call
\nourselves is centred in the lower powers of consciousness, the riddle of its own
\nexistence, its purpose, its necessity is to it an insoluble enigma; if something
\nof the truth is at all conveyed to this outward mental man, he but imperfectly
\ngrasps it and perhaps misinterprets and misuses and mislives<\/span>
\nit. His true staff of walking is made more of a fire of faith than any
\nascertained and indubitable light of knowledge. It is only by rising toward a
\nhigher consciousness beyond the mental line and therefore superconscient now to
\nhim that he can emerge from his inability and his ignorance. His full liberation
\nand enlightenment will come when he crosses the line into the light of a new
\nsuperconscient existence. That is the transcendence which was the object of
\naspiration of the mystics and the spiritual seekers. <\/span><\/p>\n

 <\/p>\n

\nBut in itself this would
\nchange nothing in the creation here, the evasion of a liberated soul from the
\nworld makes to that world no difference. But this crossing of the line if turned
\nnot only to an ascending but to a descending purpose would mean the
\ntransformation of the line from what it now is, a lid, a barrier, into a passage
\nfor the higher powers of consciousness of the Being now above it. It would mean
\na new creation on earth, a bringing in of the ultimate powers which would
\nreverse the conditions here, in as much as that would produce a creation raised
\ninto the full flood of spiritual and supramental light in place of one emerging
\ninto a half-light of mind out of a darkness of material inconscience. It is only
\nin such a full flood of the realised spirit that the embodied being could know,
\nin the sense of all that was involved in it, the meaning and temporary necessity
\nof<\/span> <\/span><\/p>\n

 <\/p>\n

\nPage ─ 31<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

his descent into the darkness and its conditions
\nand at the same time dissolve them by a luminous transmutation into a
\nmanifestation here of the revealed and no longer of the veiled and disguised or
\napparently deformed Divine.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/font><\/span><\/p>\n

 <\/p>\n

I suppose you have not read my Riddle of this
\nWorld,<\/span>\u00b9 <\/span>but it is a
\nsimilar solution I put there. X’s way of putting it is a trifle too
\n\u201cVedantic-Theistic\u201d − in my view it is a transaction between the One and the
\nMany. In the beginning it was you (not the human you who is now complaining but
\nthe central being) which accepted or even invited the adventure of the
\nIgnorance; sorrow and struggle are a necessary consequence of the plunge into
\nthe Inconscience and the evolutionary emergence out of it. The explanation is
\nthat it had an object, the eventual play of the Divine Consciousness and Ananda
\nnot in its original transcendence but under conditions for which the plunge into
\nthe Inconscience was necessary. It is fundamentally a cosmic problem and can be
\nunderstood only from the cosmic consciousness. If you want a solution which will
\nbe agreeable to the human mind and feelings, I am afraid there is none. No doubt
\nif human beings had made the universe, they would have done much better; but
\nthey were not there to be consulted when they were made. Only your central being
\nwas there and that was much nearer in its temerarious foolhardiness to
\nVivekananda’s or X’s than to the repining prudence of your murmuring and
\ntrembling human mentality of the present moment − otherwise it would never have
\ncome down into the adventure. Or perhaps it did not realise what it was in for?
\nIt is the same with the wallowers<\/span>
\nunder their cross. Even now they wallow because something in them likes the
\nwallowing and bear the cross because something in them chooses to suffer. So? \u2013
\n<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/font><\/span><\/p>\n

\n <\/p>\n

\nThe European type of monism is usually
\npantheistic and weaves<\/span><\/p>\n

 <\/span><\/p>\n

\u00b9<\/span>This
\nwas the title given to the preceding long letter when it was first published in
\nNovember 1933, along with some other letters, in a book bearing the same title.<\/span><\/span><\/p>\n

\nPage ─ 32<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

the universe and the Divine so intimately
\ntogether that they can hardly be separated. But what explanation of the evil and
\nmisery can there be there? The Indian view is that the Divine is the inmost
\nsubstance of the universe, but he is also outside it, transcendent; good and
\nevil, happiness and misery are only phenomena of cosmic experience due to a
\ndivision and a diminution of consciousness in the manifestation but are not part
\nof the essence or of the undivided whole-consciousness either of the Divine or
\nof our own spiritual being.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/font><\/span><\/p>\n

\n <\/p>\n

\nThe involution is of the Divine in the
\nInconscience and it is done by the interposition of intermediate planes
\n(overmind etc., mind, vital − then the plunge into the Inconscient which is the
\norigin of matter). But all that is not a process answering to the evolution in
\nthe inverse sense − for there is no need for that, but a gradation of
\nconsciousness which is intended to make the evolution upwards possible.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/font><\/span><\/p>\n

 <\/p>\n

There are three powers of the cosmos to which
\nall things are subject − creation, preservation and destruction; whatever is
\ncreated lasts for a time, then begins to crumble down. The taking away of the
\nForce of destruction implies a creation that will not be destroyed but last and
\ndevelop always. In the Ignorance destruction is necessary for progress − in the
\nKnowledge, the Truth-creation, the law is that of a constant unfolding without
\nany Pralaya<\/span>.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/font><\/span><\/p>\n

 <\/p>\n

[Great catastrophic upheavals when the supermind
\ndescends:] There need not be. There will necessarily be great changes but they
\nare not bound to be catastrophic. When there is a strong pressure from overmind
\nforces for change, then there are likely to be catastrophes because of the
\nresistance and clash of forces. The supramental has a greater − in its fullness
\na complete<\/span> <\/span><\/p>\n

\nPage ─ 33<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

\n mastery of things and power of
\nharmonisation which can overcome resistance by other means than dramatic
\nstruggle and violence.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/font><\/span><\/p>\n

 <\/p>\n

Yes, there has been some progress in that
\nrespect [the psychic change] and all progress in the psychic or spiritual
\nconsciousness of the sadhaks makes the descent more easy. But the main cause is
\nthat the overmind principle which is the immediate secret support of the present
\nearth-nature with all its limitations is more and more undergoing the pressure
\nof the supramental and letting through a greater Light and Power. For so long as
\nthe overmind intervenes (the principle of overmind being a play of forces, each
\ntrying to realise itself as the Truth) the law of struggle remains and with it
\nthe<\/span><\/p>\n

opportunity for the adverse Forces.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/font><\/span><\/p>\n

 <\/p>\n

As far as I can see, once the supramental is
\nestablished in Matter, the transformation will be possible under much less
\ntroublesome conditions than now are there. These bad conditions are due to the
\nfact that the Ignorance is in possession and the hostile Powers an established
\nauthority, as it were, who do not care to give up their hold and there is no
\nfull force of Light established in the earth-consciousness which would not only
\nmeet but outweigh their full force of darkness.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/font><\/span><\/p>\n

 <\/p>\n

The fallacy of the argument lies in the premiss
\nlaid down in the beginning that even after supramentalisation difficulties and
\nattacks will continue. In the supramental consciousness such attacks are not
\npossible − the coexistence of supramental and the lower darkness in the same
\nbeing and body is not possible. It is precisely for that reason that the
\nsupramentalisation of the body consciousness is laid down as the condition of
\nthe successful transformation. If attacks continue and can come in<\/span><\/p>\n

\n <\/span>Page ─ 34<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

\nsuccessfully, it means that the body
\nconsciousness is not yet supramentalised.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/font><\/span><\/p>\n

 <\/p>\n

The descent of the supramental can hasten
\nthings, but it is not going to act as a patent medicine or change everything in
\nthe twinkle of an eye.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/font><\/span><\/p>\n

 <\/p>\n

\nIt is the darkest nights that prepare the
\ngreatest dawns − and it is so because it is into the deepest inconscience of
\nmaterial life that we have to bring, not an intermediate glimmer, but the full
\nplay of the divine Light.<\/span><\/p>\n

 <\/span><\/p>\n

\n⁂<\/font><\/span><\/p>\n

 <\/p>\n

1.2.34 It is supposed to be always a year of
\nmanifestation. 2.3.45 is the year of power − when the thing manifested gets full
\nforce. 4.5.67 is the year of complete realisation. <\/span><\/p>\n

\nPage ─ 35<\/span><\/p>\n<\/div>\n<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

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