Life Divine Detailed Summary of Book I

2. All problems are problems of harmony.* The greater is the Disorder, the greater is the effort at harmony. Active life in material form is a solution nature arrived at by inertia whose perfectsolution will be material immortality supported by an organised mind.* Conscious mind working with subconscious life and body is another contradiction.* So, the upward impulse of man is the logical completion of Nature's rules.

3. Evolution of life can be explained only if we accept the Vedantic solution that Life is involved in Matter. Then it is easier to extend it to man evolving into a higher stage.

4. Thus the eternal paradox of divine life in an animal body justifies itself to reason.

Summary: Chapter I

Man has always sought God but found only the contradiction of Matter and Spirit.
Unconscious Matter rising to conscious Mind is evolution posited by Vedanta.
The paradox of Divine Life in animal body is justified to Reason by the concept of evolution.

CHAPTER II THE TWO NEGATIONS -- THE MATERIALISTIC DENIAL

5. Recognition of Matter as the Divine garb alone can complete theeternal Spirit and a life based on it.

Unless we recognise Matter is Brahman and also accept an ascending series of Life, Mind, Supermind, the rational intellect isunconvinced.*

6. Assertion of Spirit excludes Nature. Not even the opposite modes of their inertia is common between Purusha and Prakriti.

The Materialist's Monism, though easily arrived at, is an excuse torefuse further inquiry.
Contradictions are unsatisfactory. Reconciliation is needed. Anobjective method of analysis of Life and Mind as applied to Matter or a subjective synthesis will arrive at the ultimate Unity.*

7. When the rhythm of unity is disturbed once, mind always returns to it more fully by exclusive methods. To perceive their Source eschewing exclusiveness, Mind arrives at That.

The Universal instinct refuses to accept as satisfying the two extremes. Europe and India, masters of matter and Spirit, are bankrupts of Spirit and Life.
A new richer self-fulfillment is in order.

8. The denial of the materialist is less effective. Its premise is physical sense and its means is Reason.

Agnosticism loses its force when the mass of supraphysical phenomena arrives on the scene.

9. The rationalistic tendency of Materialism has done great service.

The faculties that transcend senses bring in a dangerous area fit forthe mischief of unchastened minds.
A disciplined intellect, disciplined by the touch of Earth, is necessary.

10. Service of Atheism is great in increasing the knowledge. Error is the handmaiden of Truth.

A certain kind of Agnosticism is the final Truth of all knowledge.By whichever way we proceed we arrive at the unknowable. Whatis unknowable by thought is attainable by consciousness.* There is a knowledge, not expressible by thought, by which That reveals but not to the ordinary intelligence. Beyond the materialist formula this,which is not the highest, lies.*
This knowledge explains Life, Mind and Supermind in their characteristic movements.

11. The Unknown is not Unknowable unless we choose ignorance. All possible knowledge is within the reach of humanity. When we have proved Matter and its capacities, its momentum pushes us forward to other dimensions.*

The very soul of Materialism is the search for Knowledge.* When the sense-knowledge reaches the end, the other search will begin.

12. Science is driving towards Monism like Vedanta.

Mind, Life and Matter are the triple energy triply formulated as seen by the Vedic Seers. It is the Will that created this Energy.*

13. The Will applies itself to work. That work is involution and evolution.

Will in Man is for unending life, knowledge and power.*
The idea of the limit vanishes. Behind the individual will we see the collective Will and behind it is the Superconscient Might.* The cosmic impulse which is subconscious is pursuing this work of involution and evolution.
There is always a limit, the encumbrance of material machinery. Wireless telegraphy still has machines at both ends.* It is possible for man to seize the physical energy.

14. The machinery of the ego is the last knot.*

Summary Chapter II:

Recognise Matter is Brahman and there are grades. Reconciliation is sought.
Behind the Idea and behind the Vital breath MIND feels THAT.
Consciousness can know where Thought fails.
There is a knowledge not expressible by thought which can analyse Life, Mind, and Supermind in their essentials.
Mind, Life and Matter are triply formulated energy -- Vedic Seers. (Work is involution and evolution). Will created the energy for creation. It is the Superconscient will behind the collective which is behind the individual.
Will seeks endless knowledge, Power through evolution of what is involved.
Limits vanish -- wireless removed the wire, machinery at each end remains
Ego is the psychological machinery to be removed.

CHAPTER III THE TWO NEGATIONS -- REFUSAL OF THE ASCETIC

15. Beyond the Cosmic Consciousness is the transcendent consciousness before which Life is petty and infinitesimal.

The Sannyasin has a right to insist on the unchanging deathless pure Spirit.
The Logic of senses that what is imperceptible to them is nottenable.

16. The suprasensible and the supra physical can take cognisance of Matter and can bring us into contact with supraphysical realities.

Science too recognises that now. Telepathy is an example.
The worlds beyond exist and their self-existent laws too exist.

17. The universe exists only in or for the Consciousness that observes and has no independent reality.

18. Pursuing the materialistic conclusions to the end, we end eitherin a meaningless world or are driven to a Non-being.

Logic does not help solve the problem. Only the extension of ourconsciousness will help settle the ancient quarrel between Matter andSpirit.
The Witness, if he exists, is not an individual but the Cosmic Consciousness, not the organised mind but the calm, eternal existence and its Lord.

19. Cosmic Consciousness is growingly recognised. Its essence is exceeding the ego-sense and an identification with the self-knowledgesecret in life and inanimate things.

Entering into Cosmic Consciousness we feel the oneness of sub-stance, life and mind and become effective on the external world.
Living in it, Cosmic Consciousness is real. We perceive it as being and self-existent.

20. This Conscious Being is the Truth of Supermind and transcends the Universe. Universe lives by That. What is the relation between That and the Universe.

At the gates of the Transcendent stands the Spirit, the pure Self of the Advaitins, the inactive Brahman, the transcendent Silence. The Non-being is behind this pure Self. Mind receives an unreality of the world at its touch and hence the refusal of the ascetic.
This is a revolt against Matter by Spirit disturbing the old Aryanbalance. To this day this revolt rules the Indian mind as an inheritance of Buddhism.

21. This is not so much due to the failing vital energy of the race as the requirement of the ascetic spirit for human perfection.

A more complete affirmation needs to recognise the descending movement of the Divine like the Vedantins. If Materialism has served, Asceticism too had its share of service.

Summary Chapter III:

Beyond the Cosmic Consciousness is the Transcendent Consciousness.
The Witness is the Cosmic Consciousness which can be found only by the extension of our consciousness.
Cosmic Consciousness is self-existent.
The Non-being is behind the Pure Self of the Adwaitin.
The Ascetic who refuses matter having met the Non-Being, the Transcendent is not announcing the vital failure of the race, but is fulfilling the requirements of Human Perfection.

CHAPTER IV REALITY OMNIPRESENT

22. We must find a real comprehensive solution which contains Matter and Spirit happily. Any extreme statement is a sovereign fact disguised and cannot be bypassed except at our peril.

23. A primary reconciliation is there in Cosmic Consciousness where Matter is seen as the body of the Spirit, Spirit as the essence of Matter, Mind and Life as instruments of Conscious Being.

24. This points to the possibility of divine Life which justifies Science.

What then is the Self, the justification of the ascetic? The Silent and active Brahman are not separate. The energy of the dynamism emerges from the Silent Self.

25. The Silence does not reject the world and its activity; it sustains them. Hence the reconciliation is the Soul remaining free, fully upholds the activity.

If the world should sink into non-being as it arose from there, then Self like ego would not be real but a formation of the mind
The Non-being is really a zero which holds ALL, or an indefinable Infinite which is a blank to the mind. In fact, it is the only true Existence.
26. "Non-being, Being" etc. is to speak in terms of Time about what iseternal. As we are trying to explain all experience, we cannot resort to negation of all experience as a means.
Pure Being and Non-being are contrary. Non-being is an affirmation of its freedom from existence. It means freedom from all positive existence. It also means freedom from the abstract and the transcendent. It does not deny the Non-being its expression, but denies its limitation by all expression.
The Non-being permits the Being even as Silence permits activity.
This is complementary and not mutually destructive. This way the awakened soul can be simultaneously aware of Conscious Self-beingas well as the Unknowable.
Buddha's Silence and great activity explains IT.

27. Our understandings are self-assertive experiences of a part. To found the widest harmony, we have to wait beyond the partial human experiences.

There is a Silence beyond Silence.
The perfect human soul must be able to move into Non-Existence without losing hold of Existence.

28. This is the reconciliation of Matter and Spirit in the Transcendent

Consciousness, having first achieved the same in Cosmic Consciousness. An Omnipresent Reality is the Brahman.
To split the Universe as Self and Not-Self is not the true Adwaita.
True Adwaita is that which finds ALL as Self.

29. There is the ONE Lord and Self and the many are his representatives.

Phenomenon is not phantasm; phenomenon is a substantial form of a Truth.
This creed is given to us so that our faith will be turned into knowledge.

Summary Chapter IV

Matter and spirit are initially reconciled in Cosmic Consciousness.
Non-being, Silence, sustains activity, does not reject.
Perfect human being must be able to enter into Non-being without losing hold of existence.
This is the same reconciliation in the Transcendent Consciousness.
This is our creed.

CHAPTER V THE DESTINY OF THE INDIVIDUAL

30. The Omnipresent Reality is the Truth of all life. Brahman is the One beside whom nothing else is existent.

This unity is in nature indefinable, exceeding our largest conception or most comprehensive experience.
The Unknowable appears in endless forms. To seize one aspect because it lends itself to description is to sin against its unknowableness.

31. The Vedic Seers felt this strongly. Therefore, not satisfied with Satchidananda, they posited a Non-being beyond. Buddhists also goto this Vedic conception. Only the Upanishads conceive of Sat and Asat as the last antinomy through which we know the Unknowable. Without Vidya, Avidya is a disorder of Ignorance. Without Avidya,the light that is meant to illuminate will blind our eyes.

The later impatience sought the One and denied the Many.

32. We shall put aside the partial logic.

If the Spirit denies matter and matter denies spirit, we perceive the truth in both. Nothing is entirely valid until it has possessed itself of our physical consciousness and is in harmony with the highest summits.
Each extreme is an act of divine Consciousness, a status of the Spirit.
Brahman here represents in the values of Life.
Life exists in Brahman to discover Brahman in itself. Man's importance is he gives to Brahman that development of Consciousness inwhich its transfiguration by a perfect self-discovery becomes possible.

33. Self-realisation is progressive Comprehension. Brahman expresses Itself in successive forms of Consciousness in Time, Life, etc.

No level can be excluded as Brahman is Integral.
The relation between the Individual, Universal and the Transcendent is the nodus of life. The temptation to exclude any should be avoided.
34. The individual is the centre of the Universal Consciousness; the Universe is a Form of the Formless.
Attainment of right consciousness reveals that nothing in the eternal relations have changed except the inview and outview of the individual is modified.
The Individual is essential for the action of the Transcendent.
The Monist logic makes Vidya as phenomenal as Avidya.

35. Again Monism tends to make my release real while others remain in bondage.

Only when the antinomy between Self and the World is given up, things fall in place.
The Conscious Being is bound neither by the unity nor by its multiplicity. It is FREE, not even bound by its Liberty. Ego is a transitional device.
The Supracosmic uses its liberty of self-formation to establish three conditions: subconscient, the conscient, the Superconscient.
In the Conscient, the ego limits itself to the I. Transcending the personal limitation, the individual realises the cosmic unity and Transcendence.

36. The liberation of the individual is the key.

The divine soul reproduces itself in the liberated souls as the animal reproduces in similar bodies.
Therefore the liberation of one soul leads to the outburst of liberation in other souls.

37. The highest can be attained without blotting ourselves out from cosmic consciousness.

Liberty pursued by the exclusion of the thing exceeded leads tonegation.
Through Vidya consenting with Avidya, by the perfect sense of oneness even in multiplicity, we enjoy integrally the immortality and the beatitude.

Summary Chapter V

Reality is One and unknowable. Vedic seers saw Non-being beyond Satchidananda.
Spirit or Matter is valid only when they possess the summits and matter.
Transcendent, Universal and Individual are all necessary. Only our view changes, not the thing in itself.
The supracosmic has created the subconscient, conscient and Superconscient. Ego, rising out of the limits, realises the other two.
Hence, Individual is the Key. The Divine Soul reproduces itself in the
other liberated souls.
The Destiny of the Individual is to recover the original Unity.

CHAPTER VI MAN IN THE UNIVERSE

38. An existence wholly self-aware, entirely master of itself, possessing the phenomenal world in which it is involved, realises itself inform and unfolds itself in the individual.

The Aryan forefathers worshipped this luminous Emergence.
Its highest perfection is the world pervading Vishnu.
It attracts mortal men.
That ascent is the acceptable sacrifice.

39. The Truth of things is self-existent, not dependent on manifestation.

It becomes itself in the world by knowing itself, it knows itself by becoming Itself. Possessed of itself inwardly, it imparts to its forms and modes its conscious delight of Satchidananda.
This becoming of the infinite Bliss-Existence-Consciousness inmind, life and body is the transfiguration intended and the utilityof individual existence.
The unknowable knowing itself as Satchidananda is the one supreme affirmation of Vedanta.
Human consciousness is eternally seeking Satchidananda, either for fulfillment of life or transcendence of it.
The universe and the Individual are the two essential appearances into which the Unknowable descends.*
All intermediate collectives are born of their interaction.
The descent is self-concealing in its nature.
Revelation takes the form of an ascent.*
Every stage of Divine descent is a stage of ascent for man. Out of life it rises to Mind. Thus the universe secures a self-conscious individuality.
Mind continues the ascent, not to complete it.*
Mind offers the materials of Life to the Artist.*
The Artist dwells in Supermind.*

40. The disorders of Mind and Life cease by discerning a more perfect order than the physical.

Matter contains a balance between tranquility and action, but does not possess it. It has not awakened to the joy of its own harmonious energies.
Beyond life and mind we recover it in an absolute peace and self-mastery. Our desires cease.

41. The universe and the Individual are necessary for each other.

Universe is a diffusion of the divine All in infinite spaceand Time, the Individual its concentration in limits of Spaceand Time.*
Universe feels its divine totality but does not possess it. Therefore it creates in itself a self-concentration of the ALL throughwhich it can aspire.
In the conscious Individual, Prakriti turns back to perceive Purusha, world seeks after Self; God having become Nature, Nature seeks to become God.

42. It is by means of the Universe that the individual is impelled to realise himself. It is his foundation, his means, his field, his stuff of divine Work. He is the concentration of Universal life.

It is not like the intensive unity of Brahman free from all conception of bound and term. He must necessarily universalise and impersonalise to manifest the divine All. Yet he must preserve a mysterious transcendent something of which his personality gives an egoistic representation. Otherwise he misses the goal.
Universe comes to him as Life.
Real sense of man's progress is he must secure an order out of life.
Animal is satisfied with a modicum.
Gods are satisfied with their splendours.
Man alone can seize the divine frenzy to reach a remote ideal.

43. To the Life Spirit, the individual is Manu Manomaya Purusha.*

The practical affirmation of something superior to his present self is the basis of divine life.*
Man's seeking leads him to something between two negations, a dark-ness below and a mightier darkness beyond.

44. He sees their processes as they affect him, he cannot fathom their essential reality.

For Life these things that deny God are real.
Because that which he has become is out of harmony with the world and his truth, he meets these contradictions.

45. By the Ignorance we have to cross over death. He must do so not by removing evil but by transforming it into Good.

A divine transformation is possible if these contraries are of the same identical substance.*
We have seen the Non-Being beyond may well be an inconceivable existence. It is a Sachidananda to which we dare not apply even the Supreme terms of Sat, Chit, Ananda.*
We have suggested that since all is one Reality, this inferior negation also, is none other than Satchidananda.*
It is capable of being conceived by the intellect, perceived by the vision, received through sensations that which it seems to deny.*
In this sense, a solution can be found.

46. To do so, we must dare to go below the clear surfaces.

Summary Chapter VI

Self-aware Existence realising itself in form unfolds in the Individual.
This is VISHNU. Ascent to it is acceptable.
Becoming of the Infinite in mind, life and body of the individual is his utility.
Universe creates the Individual by its self-concentration to aspire through him.
It is through the Universe the individual realises himself.
Manomaya Purusha is the individual for Life Spirit. For divine life something superior is needed.
Going below the surface one can find a solution in Non-Being which is superior to Sachidananda.

CHAPTER VII THE EGO AND THE DUALITIES

47. If all is Satchidananda, what is death and suffering? The deviationis from acceptance of God and himself into a dividing consciousness which raises the dualities. The redemption comes from the recovery of the Universal in the individual and the spiritual term in the physical consciousness.*

All totality is a reversion to harmony and a reconciliation of the opposites.*
The dual terms cannot be applied to Satchidananda which is transcendent of forms. Transcendence transfigures; it does not reconcile.

48. We must strive to relate the individual to the totality. We mustrealise the terms in which our present consciousness renders values of the Universe are not the sole terms.

States of consciousness there are in which Death is a change in immortal Life.*
Pain a violent backwash of delight.
Limitation a turning of the Infinite upon itself;
Evil, the circling of the good around its own perfection.
Not only in conception but in actual vision and in substantial experience this is true.
To arrive at such a state is a step towards self-perfection.
To enlarge the sense faculties without the knowledge which would give the old sense-values their right interpretation, is a source of danger.

49. As the senses find the sun going round the earth, human consciousness understands itself to be the centre and the Divine Consciousness is there to serve it.* To reverse it one must find the universal and the Transcendent.

50. The goal of the new life is abolition of egoistic values and reaching beyond limitation, ignorance, death, suffering and evil.

If death and limitation are final, overreaching them is only possible in the other worlds.

51. The higher life that opens up may end as an inspiring vision of the impossible if the reason asserts.

Transcendence can arrive into us if we pursue reason.*
Mind can conceive of an absolute happiness.*
The heart can aspire for the elimination of unsatisfied want.*
It is not so easy for the body to reject pain.*
But rejection of pain is the sovereign instinct of sensations.

52. What is, is the realisation of anterior potentiality. Present potentiality is a clue to future realisation.

As knowledge is power and mastery, we can acquire the knowledge about sorrow and pain.*
Science helps reduce pain.* One day it can be eliminated.

53. Vedanta presents such a conception.

This view presents immortal existence, self-existent delight, self-effecting good.
By egoistically responding to Existence, Bliss, Truth, Good,we get death, pain, evil and falsehood.* Recovering the right relations is the remedy. Participation of the individual in the consciousness of the totality of transcendence will restoreit.*
Ego is an intermediary phenomenon while Ishwara is the cause and the Lord.*

54. The outflowering of the Infinite and the Good and Truth in the individual is the supreme birth Nature awaits.*

Summary Chapter VII

Redemption from ego comes by the recovery of the universal in the individual and the spiritual term in physical consciousness.
A higher perception where Death is only a change is possible in experience.
To make the senses see earth goes around the sun, one must realise the Universal and Transcendent.
Transcendent can arrive in us through reason.
By not responding egoistically we can see self-existent delight.
Nature awaits the outflowering of the Infinite in the Individual.

CHAPTER VIII THE METHODS OF VEDANTIC KNOWLEDGE

55. What is the nature between Satchidananda and the ego.*

Pure reason helps rise above the sense of perception through which onecan only see the inert world.
To correct the errors of sense-mind by pure reason is a chiefinstrument of man.*
56. Pure reason gives a metaphysical knowledge. But these truths that are beyond the perception of the senses are within reach of the perception of reason.
Psychological experience is mixed in character.
Manas, the sense-mind, is capable of direct perception without the intermediary senses.
All knowledge is by identity.
As we have separated ourselves from the environment, we need organs.
We have lost direct knowledge by conscious identity.
This is caused by ego.

57. In hypnosis, man bypasses the organs. In waking state, this is difficult but possible.

58. We can develop further senses.

59. Perception of the reason:

We have the awareness of self-existence by identity.*
Extending this identity, from mental self-awareness to the awareness of the Self, Atman, Brahman, we come to possess the experience of the Truth, Vedanta has sought through knowledge of the Self, the knowledge of the Universe.*

60. The reason is a mediator between the subconscient ALL and the Superconscient ALL.*

Master word of Superconscient is Light.*
Action is the key of Life.*
Intuition is hidden in action.*
Light is itself contained in Supreme Consciousness.*
Intuitional knowledge is knowledge by identity.
In the Superconscient intuition is not hidden. It is rather anecessary consequence.
Reason and mind act to liberate knowledge from imprisonment in the act and helps it to reach its primacy.
Self-awareness in the mind applied to own-self, other-self exalts itself into luminous self-manifest identity.*
Reason converts itself into supramental intuition.*

61. We shall review some principles of divine life.

62. Sad Brahman, Pure Existence is the fundamental Reality of Vedanta.

The senses are not aware of it.
Senses know only Form and Movement.
Forms are mixed.
Going within forms dissolve but movement persists.
Motion of Matter in Space, Motion of Change in Time are the condition of Existence.
There appears no discoverable reality in Existence.
Occasionally we glimpse something immutable, immovable beyond death, change, formation, action.*
If this door leads you from senses to Intuition it is good.

63. Intuition is our first teacher. Reason comes to harvest.

Intuition tells us of Immortality because it is of that world.
Intuition tells us of the Existent more than the Existence.
Vedanta seized this: "I am He," "Thou are That", "All this is the Brahman; this Self is the Brahman.*

64. Intuition is unable to give us the knowledge in the form our nature demands.*

The surface belongs to Reason, not Intuition.
Therefore Intuitive knowledge gave place to rational knowledge in the Upanishadic period.*

65. The sages ask, 'What do you know', not 'what do you think.'

All rationality is subordinated to Intuition.

66. The fundamental conception Purusha, Atman, Sad Brahman, Pure Existent remained forever.

Summary Chapter VIII

Reason rises above senses to help mind reach self-manifest identity with Brahman uniting the subconscient ALL with the super-conscient ALL.
Vedanta seeks the Universe through the knowledge of the Self.
Behind the surface we glimpse through Intuition THAT.
Through this door, Vedanta realised, "I am He", "Thou art That", "Self is Brahman. All is Brahman."

CHAPTER IX THE PURE EXISTENT

67. Withdrawing from ego, looking at the world with curious eyes, we find an Infinite Movement.*

This boundless Movement does not regard us unimportant.*

68. We suffer from the illusion of quality, quantity.*

Strength or weakness receives equal Force in creation.*
To us we are important. All is negligible.* Reversing this attitude by the loss of the ego, true living commences.

69. It is true that Existence consists only in the action of energy.

We see that if there is an Existence it must be infinite like the Energy.*
Neither reason, nor experience, nor intuition, nor imagination bears witness to a terminus.
All beginning and all end tells us something beyond both.
70. Pure Reason goes beyond the conception of Infinite Energy or Infinite Existence which are terms of Time and Space.*
Time and Space are categories of consciousness which disappear when we look at Existence.*
Space and Time are only Psychological extension and psychological duration.
Time: An eternity, an all-containing ever new movement.*
Space: An all containing, all pervading point without magnitude*
The violent conflict between our perception and reality shows we have passed beyond the limits of speech.
Is Existence a fiction?
Reducing all phenomenon to movement, we get the indefinable.
Movement means repose.
Energy not inaction is absolute Existence.
Then the alternatives are:Indefinable pure existence and Indefinable pure action.
If the latter is the only truth, there is no Existence, only Nihil.
Pure reason contradicts it.

71. If this indefinable, infinite, timeless, spaceless Existence is, it is necessarily a pure absolute.*

This absolute exceeds forms, quality, quantity etc.
It is not knowable by thought. We can enter into it in a supreme identity.
The movement is of the relative and is contained in the Absolute.
This identity in difference between the relative and Absolute is explained by the Vedanta thus:
Phenomenon of Nature entering into the ether contained in them ceases to be what they are now.
Emergence of the movement from the Immutable is an eternal phenomenon.
We cannot conceive of it in that beginningless, endless, ever new moment which is eternity of the Timeless.
We place it in a temporal eternity of successive duration to which are attached the ideas of a beginning, middle and end.

72. All this is out of Pure Reason to which we are not obliged.

Let us judge of the existence not by mental conception but by what we see.
Purest insight shows existence as Movement.*
Movement is Space and Movement in Time alone exist, objective and subjective.
Extension is real, duration is real.
Space is a psychological phenomenon; Time too.*
If we can go behind Space, we cannot go behind Time because it is the very stuff of our consciousness.
All successions of the past are included in the present which is the beginning of the future.
A beginning that perishes before born.
What is, is the eternal, indivisible succession in Time, carrying on indivisible movement of consciousness i.e. Space.
Duration is the sole absolute.*
Becoming is the only being.*
The opposition between reason and intuition is fallacious.
Intuition is valid but it stops short of Integral Experience.*
When intuition fixes on our becoming, it is Time.*
This becoming is only a mode of our being.
There is in us That which is not involved in our becoming.*
We can withdraw into It.*
Pure Reason has already given us That.
It is pure existence, eternal, infinite, indefinable, not affected by Time, not involved in Space, beyond form, quantity, quality SELF only and absolute.

73. Pure existence is then a fact not a concept.

It is the fundamental reality.
Energy and becoming are also reality.
The supreme intuition may go beyond it, but does not abolish it.
Pure Existence and World Existence; a fact of being and a fact of Becoming are the two fundamental facts.*
To find their relation is fruitful wisdom.*
Stability and Movement are psychological representations of the Absolute even as are oneness and Multiplicity.
The Absolute is beyond Stability and Movement and Unity and Multiplicity.*
World existence is the ecstatic dance of Shiva.
As we cannot think out the Absolute in itself we must admit Shiva and Kali and seek to know what is Time and Space with regard to Existence.*
Pure Reason and Intuition testified as to Existence. They must now depose with regard to Force, Movement, Shakti.

74. Is Force simply prakriti or is prakriti really power of Chit?

Summary Chapter IX

Existence is energy. Reason tells us there is a beyond. It is beyond Time and Space.
The beyond is the Absolute. Let us go beyond this result which reason has given us.
Existence is movement; movement is Time and Space. Both are real. Eternal is real. Duration is the absolute. Becoming is the only being.
Time emerges when intuition fixes on becoming.
That is in us and we can withdraw into It.
Pure Existence and world Existence, facts of Being and Becoming are two fundamental facts.
Wisdom is to know their relations.
Stability, Movement, Unity, multiplicity are Psychological. Absolute is beyond it.
We know Existence now. What is Force?
Existence is energy; but there is a beyond which is That. We can withdraw into That.

CHAPTER X CONSCIOUS FORCE

75. All Phenomenal existence resolves into Force and assumes Forms for self-presentation to its own experience. The ancients figured it as an infinite sea.*

Matter is such a force moulded as it is by contacts in Matter to which mind involved in material brain gives response.*
The elementary state of material Force is sound.* (This is pure material extension in space).
Sound is not enough to create Forms.* There must be obstruction, contraction, expansion, interplay of vibrations tocreate fixed relations and mutual effects.*
Material Force modifying its first ethereal status assumes a second called aerial.* Its special property is contactbetween force and force. Contact is the basis of all material relations.
For real Forms a sustaining principle is needed. Light,electricity, fire and heat is the third.* For stable matterthis is not enough.
Characterised by diffusion of permanent attraction and repulsions, water comes as fourth.*
Earth, the solid state is of cohesion, the fifth.

76. All our sensible experience depends on the 5 elements.

Sense of sound comes by the reception of vibrations.
By contact of things in a world of vibration of Force comes the sense of touch.*
By the action of light in the forms sustained by the Force of light, and fire and heat comes the sense of sight.
Taste by the fourth element, the smell by the fifth.
All is essentially the response to vibratory contacts between force and force.
This is the bridge between pure force and its final modification.
Problem of consciousness remains. This does not explain how contact of vibrations of Force give rise to conscious sensations.
The Sankhyas posited behind the elements Mahat and Ahankara, principles which are non-material. Mahat is the vast cosmic principle of force. The other is Ego-formation.
These two principles, as also the principle of Intelligence, become active in consciousness not by virtue of Force itself, but by virtue of an inactive conscious Soul (or souls) in which its activities are reflected and by that reflection assume the hue of consciousness.*
However consciousness is explained, whether Nature is an inert impulse or a conscious principle, it is certainly a Force.
The principle of things is a formative movement of energies, all forms born of meetings and mutual adaption between unshaped forces, allsensation and action is a response of something in a form of Force to the contacts of other forms of Force.

77. Science has come to the same conclusion.

Intuition and experience confirm this concord of Science and Philosophy.
Even if we view the world as an act of consciousness, an act is implied, and in it the movement of Force, the play of Energy.
Our experience within confirms this as fundamental nature of the world.
All activities are of the triple forces--knowledge force, desire force, action force. Even our rest is the equilibrium of these forces.
How did this movement come to take place? We have negatived the theory that it is the eternal and essence of all. What is the impulsion?
The Seers said Force is inherent in Existence.* Brahman and Shakti, Shiva and Kali are inseparable. This Force may be at rest or in motion. This is rational and we can accept it. To say Force entered Existence from outside is not reasonable.
Shankya asserts the co-existence of Purusha and Prakriti as alternative state of rest or equilibrium.

78. Since the Force is inherent in Existence, its impelling Cause doesnot arise. It is not eternal in continuity but eternal in recurrence.

The WHY remains. Why is this movement at all? Assuming Existence is non-conscious, and consciousness a development of material energy, the why can be eliminated.*
We cannot ask of the eternal Existence why it exists.
Assuming the Existence is a conscious being, the why arises. Assuming also the conscious being is under the control of Shakti, it cannot be Supreme.

79. A Brahman compelled by Prakriti is not Brahman. So we have to go back to absolute Force, not absolute Being. What is the relation between Force and Consciousness. Let us brush aside the vulgar idea of consciousness being an exception when we recover from unconsciousness.

This is the surface. The subliminal, subconscient form the greater part of our consciousness and here we have to start.*

80. Materialism insists the extension of consciousness is a material phenomenon inseparable from our physical organs and not their utiliser but their result.*

Our physical organism no more causes Thought than the construction of an engine causes electricity.*
The force is anterior, not the physical instrument.*
We may ask whether mental consciousness exists where we see inertia; whether universal subconscient mind exists unable to communicate for want of organs.
Is not what all existence is: without organs for communication.
Is there not a Purusha who wakes for ever in all that sleeps?
Subconscious mind is for us like the waking consciousness. But the subliminal self exceeds that definition. Its action is far superior to subconscient. Therefore we may suppose a Superconscient.
The subliminal rises to the Superconscient and sinks into the subconscient.*

81. There is a vital consciousness which acts in the cells of the body and we obey attractions and repulsions to which our mind is a stranger.

In animals this vital consciousness is even more important. In plantsit is intuitively evident.
There is then the sub-mental, vital consciousness which initially reacts like mind but is different in the constitution of self-experience even as the superconscient is in its constitution of self-experience different from the mental being.*
Does this range stop with animal life. If so, a force alien to Matter from another planet should have entered matter. Nothing can evolve out of matter which is not already involved.

82. Consciousness implies intelligence, purposefulness, self-knowledge.

If so, the universal conscious Force receives support.*
Animal has minute capacities. In inanimate Nature too we see hidden intelligence.

83. Waste is an argument against this intelligence. Understanding the wider purpose of Nature, there is no waste.*

There was the reluctance to admit intelligence in Nature. Now it is not there. Man's consciousness is nothing else than Nature's consciousness.*
The Force that builds the world is a Conscious Force.*
The Existence that manifests in the Force is a conscious Being.*
A perfect emergence in Forms is the object.*

Summary Chapter X

All phenomenal existence resolves into Force and Form.
Creation of five senses.
The activities of Mahat (Force) and ego reflecting in souls become consciousness.
Why this movement?
The Force that builds the world is a conscious Force. The Existence that manifests in the Force is a conscious Being. A perfect emergence of FORMS is the object.

CHAPTER XI DELIGHT OF EXISTENCE -- THE PROBLEM

84. How is absolute Brahman led to throw out force of consciousness to create in itself these worlds of forms.

It can be only for delight.*
The ultimate Existence is a conscious existence whose very term is bliss.

85. The self-delight of Brahman is not limited by the still and motionless possession of its absolute self-being.

As its force is capable of creating infinite forms, its delightis capable of infinite variation of self-delight.*
This is the object of its creative play of Force.
In everything that is, dwells the conscious force which exists by virtue of that conscious force; so also in everything that is there is the delight of existence and it exists by virtue of that delight.
Problem of pain and evil remains to be explained.

86. The mere presence of pain constitutes the problem, the ethical difficulty.

How can Satchidananda, God, create pain and torture. Karma cannot explain it away.

87. The creation of evil and suffering cannot be explained by a theory of extra cosmic God because Satchidananda is one without a second.

If evil is there, it is HE who bears it in his creatures.

88. If He bears it the moral difficulty loses half its force. This is a false issue as conceptions of relation is applied to One who is all.

We have to approach it from Unity.

89. Firstly, ours is not an ethical world.

Material nature is not ethical.
We do not blame the tiger or the storm.
Blame or self-blame is the beginning of ethics.

90. The fear of the deer for the tiger is a vital recoil of individual delight of existence when it is threatened.*

Man desires self-expression: it is his fundamental delight. What hurts self-expression he dislikes. It is evil for him. As he rises his conception widens.
Ethics is a stage in evolution.*
That which is common to all stages is the urge of Satchidananda towards self-expression. At first the urge is non-ethical, in the animal infra-ethical, in the intelligent animal anti-ethical.*
Soon we must move to supra-ethical.
We have to find what is common to all stages.

91. Satisfaction of conscious force of existence developing itself into forms and seeking delight, is common to all stages.*

This is the root problem.
Let us examine whether a solution is possible on the basis of our original Satchidananda.
As Universal Consciousness is different from the human mental consciousness, so the Universal delight is different from the sensational pleasure of the human creature.*
Pain and grief emerge from a background other than themselves whereas Delight does not depend upon a cause but emerges from the background of all backgrounds.
When the delight of being seeks to realise itself in the delight of becoming, it moves in the movement of force and takes different forms of which pain and pleasure are negative and positive currents.
Subconscient in Matter, Superconscient beyond Mind, this delight seeks in Mind and Life to realise itself by the emergence in the becoming,in the increasing self-consciousness of the movement.
Its first phenomenon is dual and impure, but aims at its self-revelation in the purity of a supreme delight of being which is self-existent and independent of object and causes. It is similar to the movement of Satchidananda.
Satchidananda moves to realise the universal existence in the individual. Satchidananda moves to realise the form exceeding consciousness in the form of body and mind. Similarly, Satchidananda moves to realise the Universal, self-existent, objectless delight in the flux of particular experiences and objects.*
Those objects we now seek as stimulating causes of a transient pleasure and satisfaction.
Free, possessed of self, we shall not seek but possess them as reflectors rather than causes of an eternal delight.*

92. In the egoistic human being, delight is covered by poisonous weeds.

Emerging divine consciousness burns them up.
This transformation is possible.
Sensation and emotion are essentially the delight of being. Sensation does not reveal the delight because of division, ignorance and egoism.

Summary -- Chapter XI

Brahman seeks one more form of delight through creation.
Suffering and evil are ethical concepts.
Life is not ethical. Man is ethical.
Ethics is a stage in Man's evolution.
As neither the subconscient nor the superconscient is ethical, let us discover what is common to both of them and Man.
Delight of being trying to discover itself as delight of becoming is common to all.
This is exactly what Satchidananda does when it tries to realise the universal in the individual.
Satchidananda tries to discover the objectless delight in objects.
Man seeks the objects and ends in pain or pleasure.
The objects reflect the free man's ananda while the imprisoned man seeks the objects for ananda which they do not possess.

CHAPTER XII DELIGHT OF EXISTENCE -- THE SOLUTION

93. "From Ananda all existences are born, by Ananda they remain in being and increase, to Ananda they depart." Upanishad.

Regarding world existences, only in relation to pure, infinite Existence, we have to regard it as Maya.

94. World is Maya. Although particular worlds do dissolve, Form and World are eternal.

Essence and substance of Existence are not lies.
World is not the essential truth of That.
World is a phenomenal truth of its free multiplicity.

95. World is a movement of Force obeying some secret will.

World: Himself the Play, Himself the Player, Himself the Play-ground. Maya, Prakriti, Lila.*
This triple or triune view must be the starting point of all under- standing.

96. The eternal, immutable delight of being moving out into infinite variable delight of becoming is the root of the whole matter.*

The One indivisible conscious Being is our real self.
The mental being subject to the triple variation is only a representation of our real self put in front of the sensational experience of our divided consciousness.*
In reality we are the indivisible All-Consciousness, All-Bliss.*
Ourselves is a trembling ray on the surface.*
Behind is the vast subconscient, the vast superconscient profiting from the surface, receives these contacts and assimilates them into a creative experience.*

97. The Anandamaya is there behind the limited Manomaya. Our Truth lies below.

There is no obligation to return the responses of pain or pleasure. We can equally respond with the opposite. This is the greatest conquest.*

98. He becomes the Master of his own responses, not a slave of external touches.

Such a freedom is there in hypnosis. It can be won even otherwise.

99. When Mind in man is capable of being free, unegoistic and in harmony with the other beings, it is the destined conquest of the soul over subjection to Matter and egoistic limitation in Mind.*

100. The full liberation can come only by a similar liberation in all parts.*

101. The direct transformation of pain, pleasure, indifference into Ananda is possible but is difficult for Man.*

The conscious emergence of the full Satchidananda in its creations by universality, equality is the course and movement of the world.*

102. Man the individual has to become a universal being.*

This is the play of the One, the Lord.

Summary -- Chapter XII

In relation to pure being, world is maya. World is not the essential truth of that but a phenomenal truth.
Maya, prakriti, Lila = Himself the play, the player and the playground.
Root of matter is immutable delight turning into variable delight.
We are all-consciousness and all bliss and have no obligation to return pain as a response.
Free, unegoistic, harmonious mind is the conqueror over egoistic limitation.
Full liberation comes when all parts are liberated.
Man the individual becoming the universal makes the direct transformation of pain into ananda possible.

CHAPTER XIII THE DIVINE MAYA

103. It is one existence, one force, one delight of being which concentrates itself at various points, says of each, "This is I" and works in it by a various play of self-force for various play of self-formation.

104. What is produced is nothing but itself.

Whatever comes into the world seeks nothing but itself.
Its final goal is the emergence of the infinite consciousness in the individual.*
The triple movement of involution, self-absorption, evolution is the key to the world enigma.*
The ancient eternal Truth of Vedanta justifies the modern phenomenal truth of evolution.

105. We know the Reality, not the process by which the Reality formed into phenomenon.*

106. It is then a self-determining power in universal consciousness, acapacity of self-awareness of infinite existence to perceive a certain Truth in itself and direct its force of creation along the line of that Truth, which has presided over the cosmic manifestation.

107. Infinite consciousness in its infinite action can produce only infinite results; to settle upon a fixed Truth or order of Truths and build a world in conformity with that which is fixeddemands a selective faculty of knowledge commissioned to shapefinite appearances out of infinite Reality.*

This power was known to the Vedic seers as Maya. Maya means to comprehend, to contain, to measure out, to form, name and shape out of the vast illimitable Truth.*
By Maya static truth of essential being becomes ordered truth of active being.
Out of the supreme being in which all is all without barrier of separative consciousness emerges the phenomenal being in which all is in each and each is in all for the play of existence with existence, consciousness with consciousness, force with force, delight with delight. The mental play or the illusion of Maya conceals this at first, persuading each that he is in all but not all in him and that he is in all as a separated being, not as a being always inseparably one with the rest of existence.
We have to emerge out of this error into the supramental play or the truth of Maya where the 'each' and the 'all' coexist in the inseparable unity of one truth and the multiple symbol.
The lower deluding mental Maya has to be embraced and then over-come.

108. The distinction between the lower and the higher Maya is the link in thought which the pessimists miss.*

To them mental Maya, or perhaps an Overmind, is the creatrix of the world. Mind is only an intermediate term between the creative governing knowledge and the soul imprisoned in works.
Mind is only one of His instruments. It is an instrument of descending creation, not the secret creatrix.
Philosophies are noumenal and the idealistic.
Noumenal: Cosmos is the work of Mind, Thought, Idea;
Idea has no essential relation to Truth of existence;
Idea may be an Absolute aloof from relations.
Idealistic: There is a relation between Truth behind and the conceptive phenomenon in front.
Sri Aurobindo's view: Goes further in idealism.
Creative-Idea is Real Idea. It is a power of Conscious-force expressive of real being. It is conscious Realitythrowing itself into mutable forms.*

109. The Real is behind all that exists.

The Ideal throws out a phenomenal reality which is drawn towards the Reality itself.*

110. Mind is not sufficient to explain the Universe.

Infinite consciousness must first translate into infinite faculty of knowledge, which is Omniscience.*
Mind is not a faculty of knowledge. Mind is a faculty for theseeking of knowledge. It expresses in certain forms of relative thought. It uses it for certain capacities of action.
When it finds it does not possess. It only keeps certain coins of Truth (not Truth itself) in the bank of Memory. Mind does not know.
It knows darkly as in a glass. Mind is a power which interprets truth of universal existence for practical uses.
It is not the power which knows and guides existence. Therefore it could not have created the universe.
An infinite, omniscient, omnipotent Mind would be the Supramental Knowledge, not Mind.*
Mind is a reflective mirror which receives images of pre-existent Truth or Fact, either external or vaster than itself.*
It represents what is or has been.
It can construct possible images.
It has the faculty of forecasting.

111. An infinite mind can construct an infinite chaos. This represents an immediate appearance, not ultimate fact.

Behind Mind we perceive something eternal. The world is an image of divine creation.

112. When we penetrate we perceive the Law founded in self-being.*

The Law is the expression of an innate knowledge.
Reason is only a messenger.
Reason and law have their source in knowledge.
Being that is consciousness and Force is seizable by our thought.
Ceasing to reason, we go in and see this other consciousness.
Knowledge waits seated beyond Mind throned in self-vision.*

Summary -- Chapter XIII

We know Reality, not the process of change into phenomenon.
Infinite consciousness can only produce infinite results. We need a selective faculty.
This is maya that changes the static truth of essential being into ordered truth of active being.
All is in each and each in all for the play of consciousness with consciousness etc. etc.
Mind prevents seeing this truth.
Sri Aurobindo's view goes beyond the noumenal and idealistic view.
Mind cannot explain the universe. To do that infinite consciousness must turn into infinite faculty of knowledge which is Supermind.
Ceasing to reason, we go in where knowledge is seated in self-victory.

CHAPTER XIV THE SUPERMIND AS CREATOR

113. Between self-possession of the ONE and the flux of many lies the active Will and Knowledge, superior to Mind and Creatrix of the World. This is accessible to us. The connection can be retained.*

114. Mind is of the Supermind. Hence it is not impossible to attempt some explanation of the Supermind.

Supermind is a word inadequately expressive.

115. The gods are of this plane. Vedas express what Supermind is. It is vast, all comprehensiveness, self-formulation of truth, fused will and knowledge, Light with force etc.

Vedas call Supermind 'truth conscious soul'. Two faculties are truth audition and truth vision distantly represented to us by inspiration and revelation.
Comprehending consciousness and apprehending consciousness of Supermind are spoken and distinguished from each other.*
These are subordinate but important details.

116. The Comprehending Supermind is in relation with Satchidananda; the apprehending Supermind is in relation with Mind, Life and Matter.*

Above is the ONE stable and immutable; below the Many. The very existence of Supermind points back to Something beyond unity and multiplicity.*

117. We speak of the One as Satchidananda which is of three items. Division is a process of the mind. Above it is inadmissible. Hence it is a reductio ad absurdum.

Mind can conceive of multiplicity and underlying unity but can't conceive of the ultimate unity. It can't understand without straining the intelligence. Again a reductio ad absurdum.

118. The difficulty vanishes if we conceive of mind as an instrument of analysis, not of essential knowledge.* Mind can understand only a whole which is a part of a greater whole. Mind understands not knowledge but its own analysis.* For it to have a profounder knowledge, it has to go beyond itself. Mind's highestfunction is to train our obscure consciousness, educate its blind instincts and random suggestions to perceive this greater Light.

The Unitarian consciousness must be an original self-concentration in which all is contained but in another manner.
We can be aware of:
First its original self-concentration as indivisible One.*
Secondly, the diffusion and apparent disintegration of al lthat was concentrated in its unity.*
Thirdly, its firm self-extension in the Truth consciousness which contains the diffusion, prevents disintegration, maintains unity in utmost diversity and stability inutmost mutability, insists on harmony in all-pervading strife, keeps eternal Cosmos where Mind sees only chaos.*

119. Supermind is a vast self extension of Brahman. By the Idea it develops the triune principle out of unity. It differentiates, but does not divide. By differentiation it brings forward the one which involves the others. This is the process fundamental to all other of its differentiations.

Its powers are development, evolution, making explicit. It also contains other powers of involution, envelopment, making explicit.
The whole creation moves between Spirit and Matter.
All Nature is simply the Seer-Will, the Knowledge-Force o fthe Conscious-Being at work to evolve in force and form all the inevitable truth of the Idea into which it has originally thrown itself.*

120. There is an essential contrast between our mental consciousness and Truth consciousness. Thought first dissects so that it may understand. In Supermind, the Idea is a vibration of the being pregnant in itself. It comes out as Idea, the reality, and it is the reality of the Idea that evolves itself by its own power and consciousnessof itself, self-developing by the will inherent in the Idea, self realising by the knowledge ingrained in its impulsion.* This is the truth of all creation, of all evolution.

IN Supermind it is not mental thought nor imagination; it is Real Idea. Being, consciousness and will are not divided but one movement with three aspects. Being gives the effect of substance, consciousness the effect of knowledge, will the self-fulfilling force.
We differentiate the Idea from the will and both from ourselves. In Supermind Idea is not divorced from the will in the Idea, as the power of burning the light is not different from fire.

121. The Supermind starts from unity, not division. It holds back this, advances That, but according to its own preconceived Idea-Will.

The error of raising the differentiation into an essential division is the real difficulty. The divine creative Supermind is one inbeing, consciousness and delight with an infinite capacity of differentiation that deploys but does not destroy the unity.*

Summary -- Chapter XIV

Gods are of this plane. Supermind is vast, all-comprehensiveness, self-formulation of Truth, fused knowledge and will. Comprehending and apprehending parts are there.
Mind understands only its analysis.
3 stages:
I. Original self-concentration as indivisible one;
II. Diffusion and apparent disintegration of the above unity;
III. Firm self-extension in Truth Consciousness containing diffusion, preventing disintegration, maintaining unity in utmost diversity.
Supermind is vast self-extension of Brahman. By Idea it develops out of unity; differentiates but not divides. By differentiation it brings out the one which involves the others.
All nature is seer will of conscious-Being to evolve in force and form the inevitable truth of the Idea into which it originally threw itself.
The Idea is a vibration of the Being.
Supermind starts from unity and not division.

CHAPTER XV THE SUPREME TRUTH-CONSCIOUSNESS

122. Supermind is the nature of the Divine Being in its action as the Lord and Creator of its own worlds.*

The Truth Consciousness is an ordering self-knowledge present everywhere. It is the source and keeper of the Law in the world.
It is the expression of self-nature determined by the real-idea.* Therefore it is predetermined in its self-knowledge and at every moment in its self-working.

123. Progress of the world implies Time, Space and Causality. All things are forms assumed by Conscious Being. Time and Space are that one Conscious-Being viewing itself in extension, subjectively as Time and objectively as Space.*

Mind measures Time by event and Space by Matter.*
Pure mentality can disregard the movement of event and the disposition of substance to realise the pure movement of conscious-Force which constitutes Space and Time.*
Time and Space are two aspects of universal force of Consciousness which in their intertwined interaction comprehend the warp and woof of its action upon itself. Space is a subjective indivisible extension.*
We too become aware of that indivisible regard upholding by its immutable self-conscious unity the variations of the universe.

124. Without the dimensions of Space and Time manifestation is not possible.

125. What appears to the Mind a shock and struggle reveals to the Supermind a harmonious emergence of the inner possibilities.*

The Supermind not only perceives but indwells and works out this emergence.*

126. All animate and inanimate things are governed by an indwelling Vision and Power.

First operative principle of Supermind: It is cosmic vision, all-comprehensive, all-pervading, all-inhabiting. It comprehends all things in being and static self-awareness, subjective, timeless, spaceless, in dynamic knowledge and governs their objective self-embodiment in Space and Time.

127. In this Consciousness the Knower, Knowledge and the Known arefundamentally one.* Our mentality makes a distinction between the three. Without distinction our mentality cannot proceed. This distinction is its fundamental law of action. Without the distinctionit is motionless and inactive. Mind is totally helpless in retaining the sense of unity with outer objects since even when I regard myselfmentally, without this distinction, I am unable to comprehend I am the knower. The object of my Knowledge is myself, the Known. Knowledge is an operation linking the Knowerand the Known.

This distinction is fundamentally not valid, as all the three are really one. Mind cannot make this greater truth of unity the basis of its practical intelligent operations.With external objects the difficulty is greater. Mind knows earth goes around the sun, senses persist that sun goes round the earth.
Supermind possesses fundamentally this sense of unity.*
Mind too possesses it as secondary, acquired possession, not its very grain. Supermind sees the world as a single indivisible knowledge, the very movement of self-existence.
As in knowledge, so in will, it is one movement to the Supermind.

128. Supermind containing all multiplicity without derogating all from its own unity, is a truth we must insist upon to comprehend.*

The tree evolves out of the seed. This is a law of Nature. This is an analysis, not an explanation. Even if soul is seen, lying behind secretly, the tree is the form in which it manifests. Mind comes to regard the outer form as a separate existence with its separate law.
Mind induces itself to regard as a separate conscious subject and the form a separate conscious object of its mentality.
This is a useful arrangement necessary to life. Mind accepts this as actual fact. All error of the ego proceeds from here.*
Workings of the Supermind
The tree and its process could not exist if they are separate. Forms are what they are by the force of cosmic existence. Their relation to manifestations develop the forms. The separate law is a particular application of Universal Law. The tree does not explain the seed, nor the seed the tree, but cosmos explains both and God explains the Cosmos.*
The Supermind lives in this knowledge and unity. Here there is no independent centre, an ego. The whole existence is an equable extension, one in oneness, one in multiplicity.
Identity is inherent in Supramental Cognition, a part of Supramental self-evidence.*

129. In that spacious equality of oneness, the Being is not divided and distributed. It is everywhere at once the single and equal Brahman. This extension of Being in Time and Space is in intimate relation with the absolute unity from which it has proceeded.

Brahman is in all things, all things are in Brahman, all things are Brahman is the triple formula of Supermind.
How is the lower Trinity of Mind, Life and Matter created since all has to proceed from the Unitarian Supermind?
There must be some faculty which created them. This exists in the secondary power of creative knowledge where knowledge centralises itself and stands back to observe its works.*
Centralisation means an unequal concentration (as different from equable concentration) in which there is the beginning of self-division -- the phenomenal appearance.*

130. Firstly, the knower holds himself concentrated in knowledge as subject. His Force of Consciousness proceeds from himself working in it, drawing back, issuing forth again.

A practical distinction is created.
Knower, Knowledge and the KnownLord, His Force, works of the Force Enjoyer, Enjoyment, Enjoyed
Self, Maya, becomings of the Self.
Secondly, this conscious soul is concentrated in knowledge, observes the Shakti, the Force that has gone from him, repeats himself in every form of himself. He accompanies, as it were, His Force of Consciousness into his works and reproduces there the act of self- division from which this apprehending consciousness is born.
In each form the soul dwells with his Nature and observes himself in other forms from that artificial and practical centre of consciousness.*
In all it is the same soul. The multiplication of centres is aplay.

131. Pursued a little further, this can be Avidya.* Avidya is the great Ignorance which starts from multiplicity as the fundamental reality. To travel back to real unity has to commencewith the false unity of ego.*

Once the individual centre is accepted as the determining standpoint as the knower, mental sensation, mental intelligence, mental action of will cannot fail to come into being.
So long as the soul acts in Supermind, Ignorance has not begun.
The one real change has been an unequal concentration of consciousness and a multiple distribution of force.*
There is practical distinction in consciousness but no essential difference. To seize the Mind in its origin, we have to study this.
Here Mind lapses into Ignorance. This is the apprehending Truth Consciousness.*

Summary -- Chapter XV

Supermind is the impersonal psychological truth of divine consciousness.
Progress needs Time and Space. Progress is the emergence of inner possibilities which the Supermind works out.
First operative principle of Supermind is cosmic vision, all pervading, all inhabiting where the knower, known and knowledge are one, issuing out of an equable concentration.
Brahman is in all things, all things are in Brahman and all things are Brahman is the formula of Supermind.
Knower, knowledge and known are separated by an unequal concentration which pursued further can become avidya.

CHAPTER XVI THE TRIPLE STATUS OF SUPERMIND

132. Let us first ask what we have realised of Ishwara.

We assert that all existence is one being, His essential nature is consciousness whose active nature is Force and Will and it is delight.
This is God, this is ourselves in our non-phenomenal being.
Concentrated, it is Bliss.
Active and creative, it is delight of the play of existence, play of consciousness.*
That play is the universe. Our essential being behind ego enjoys that play.*
Divine Life is attained by bringing out the essential being.*

133. Unity of Satchidananda and the divided mentality are opposites. So Divine life is not possible here unless there is an intermediate link. The link is the Supermind.

It proceeds in the fundamental truth of things.
As Satchidananda is absolute existence and life is in Time and SpaceSupermind as an intermediary is necessary.
Supermind works by the possibility of causality.*
Causality is Divine Law.*
Essence of this Law is self-development of truth, ie. Idea.*
That which so develops is Knowledge-Will or Consciousness Force.
Development of this Knowledge-Will is not mental, as mind does not know this Law.

134. Therefore, a principle superior to Mind must exist.

This principle is Satchidananda and is a movement which is its form of energy and instrument of cosmic creation.
Knowledge and Will are the forms which consciousness and Force (which are aspects of pure Power of existence) assume.*
They create in Time and Space.
Therefore Supermind is Being moving out into determinative self-knowledge which wills to realise certain perceivedtruths in temporal and spatial extension of its own timeless,spaceless existence.*
Whatever is in it, takes form as self knowledge, as Real Idea and fulfils itself by its inherent will.
Divine Consciousness creating in itself all things by a movement of its conscious-force and governing their developmentthrough self-evolution by inherent knowledge-will of the truthof existence or real-idea is GOD.*
God, thus, is omnipotent, omnipresent and omniscient.
Omnipresent as all forms are of His conscious being created by its force of movement in its own extension as Space andTime.*
Omniscient as all things exist in His conscious-being.*
Omnipotent, for his all-possessing consciousness is also all-possessing Force and will.*
This will and knowledge are one.

135. The Existence of the being is absolute and its power of existence is also absolute in its extension and therefore not limited to one poise.*

Human beings are on the surface and confined to one poise.*
Supermind has all poises. In particular 3 poises.*
The first founded on inalienable unity.
The second modified to support the Many in One and One in Many.
The third further modified to support the evolution of diversified individuality which becomes ego.*

136. First poise: Is not the Unitarian Consciousness of Satchidananda. This is an equal self-extension of Satchidananda all-comprehending, all-possessing, all-constituting.*

This all is one, not many. There is no individualisation. When its reflection falls on us, our purified self, we lose all individuality. Here there is no concentration to support the individual development. E.g. as thoughts occurring in mind is not a separateexistence to us. It is pure Divine Ideation and formation of the Infinite. This poise will not distinguish between Purusha and Prakriti, matter and spirit.
Second poise: The Divine Consciousness stands back in the idea from the movement which is contains, realising it by a sort of apprehending consciousness, occupying its works, seeming to distribute itself in its forms.*
In each form it would realise itself as conscious-self, the same inall. Also it would realise itself as a concentration of conscious self supporting the individual movement, differentiating it from the other movement. The same everywhere in soul essence, not in soul-form. THIS IS INDIVIDUAL DIVINE OR JIVATMAN as distinguished from the universal Divine.
There is no essential difference but a practical differentiation.
The play would not abrogate the real unity.
The universal Divine would know all soul-forms as itself, yet establish a different relationship with each separately and in each with all others.
The individual divine is a soul-form and soul-movement of the One, comprehends its unity with the One and with all soul forms, apprehends its relation of a free difference in unity both with the Oneand its soul forms.
If our purified mind reflects this secondary poise of Supermind our soul, supporting and occupying its individual existence, realises itself as the Core that has become the all, enjoying even in its particular modification its unity with God and its fellows.
Third poise:
The supporting consciousness does not stand back but projects itself into the movement, involving in it. The individual Divine makes the play of relations with the Universeand its other forms the practical field of its conscious experience.*
The realisation of utter unity with them is a constant culmination of all experience.
This tertiary poise will be a blissful dualism in unity.

137. Avidya is the first result.

Many is taken as the fact and One is understood as the sum of Many.
This is not inevitable.
The individual can be conscious of the multiple self-concentration in Time and Space. This would not arrogate to itself a separate existence. It would affirm only the differentiating movement and would insist on the joy of differentiation.
None of these three poises can be stamped with Falsehood.
The Upanishads validate all three poises.
Priority of Oneness to the multiplicity is alone there.
Many do not seem eternal as it issues out of One and returns to it.
But the eternal recurrence is proof of its eternity.

138. Human mentality creates destructive philosophies.

Emphasising the Unitarian consciousness we assert the play is illusion.
Emphasising the play of the One in the Many, we arrive at qualified unity.
Emphasising the difference, we reach duality.
Our position excludes negations.
We affirm the absolute absoluteness of That; its unity as the basis for manifestation of the multiplicity and the multiplicity as the basis for return to Oneness and the enjoyment of unity in the divine manifestation.

Summary -- Chapter XVI

Supermind is God and has three poises of comprehending Supermind, apprehending Supermind--Jivatman--and the individual in creation-ego.

CHAPTER XVII THE DIVINE SOUL

139. We understand precisely what the Divine is.

We know God in the descent. We do not know what God is in ascent.*
Between the two there is no essential difference.
We must now know what we should do to arrive in God.

140. What is the Divine soul that is not descended into ignorance?

Divine soul is created by the play of Divine Maya to enjoy difference from God as unity with Him and to embrace difference and oneness with other divine souls in play.*
Divine soul would be self-contained in the conscious play of Satchidananda.*
It would be pure infinite self-existence in its being.
In its becoming it would be free, immortal, free of ignorance.
In its energy it would be pure, unlimited consciousness.
Plays freely with forms of knowledge free from error.
It would be inalienable delight free of hatred etc.
Its consciousness would not be shut out from any part of the infinite Truth, unlimited by any poise or status, without loss of self-knowledge, by phenomenal individuality, it would enjoy its self-experience eternally in the presence of the Absolute.*
We are intellectual and it cannot reveal the Absolute.
The divine soul has the conscious sense of itself as a manifestation of the Absolute.*
It would be aware of Satchidananda in its immutable form. In its play it would be aware of That in forms of Satchidananda. In its every state it would be aware of the Unknowable cognising itself by a form of variable self-knowledge.
In its every state or act of power it would be aware of the Transcendence possessing itself by a form of conscious power.* (similarly for the delight)
The presence of the Absolute will be the foundation, not an occasional occurrence.
This constant presence of the Absolute is the basis of freedom.
Moreover the divine soul will dwell simultaneously in the two opposite terms of the One and the Many.*
ALL being does really so live.
The incompatibility is only to our divided self-awareness.
The divine soul would be aware of infinite self-concentration as well as infinite self-extension.
It would be equally aware of the Many drawing down to the One.
This is hymned by the Vedic seers.
This unity of all these terms of opposition is real Adwaita.
The divine soul will be aware of all variation of being, consciousness and delight not into difference, but into another extended form ofinfinite oneness.
Concentrated in oneness in the essence of its being, it will manifest in variation in the extension of its being.
All that takes form in itself will be the manifested potentialities of the One.
The Word or Name vibrates out of Silence.
Form realises the formless essence.
Will or Power proceeds out of tranquil Force.
Ray of self-cognition gleams out of the sun of timeless self-awareness
The wave of becoming rises into shape of self-conscious existence.
Joy and love well out of eternal still Delight.
Each relativity in it will be absolute to itself because it is aware of itself as the Absolute manifested without ignorance.*

141. In the extension the divine soul will be aware of three grades of the Supramental existence. They won't be grades but will be a triune fact, because vast comprehensiveness is its fruit.

It conceives, perceives, senses all things as the Self,its own self, one self of all, one Self-being, and Self- becoming, not having an existence apart from its own Self-consciousness.*
It conceives, perceives, senses, all existences as soul-forms of the One, each having its own being in One, its own standpoint inthe One, its own relationship with all other existences, but dependent on the One, as conscious form of Him in His owninfinity.*
It conceives, perceives, senses all existences in their individuality, in their separate standpoint of living as theindividual Divine, each with the One and Supreme dwellingin it.*
Each is a whole in the whole, a truth that repeats the infinite Truth, a relative that proves to be the Absolute.
There are three aspects of one existence.
First -- Based upon self-knowledge. Self in us becoming all existences. It is the basis for oneness with all.*
Second --Seeing all existences in the Self. The Self containing all existences. It is the basis of our oneness in difference.*
Third -- Seeing the SELF in all existences. The self inhabiting all. It is the basis of our individuality in the Universal.*

142. In the Vedas, all these three poises are asserted of gods. The Gods are of one existence called by different names. In their action founded in and proceeding from the larger Truth and Right.

Agni or another is said to be all the other gods.
He is the One that becomes all.
As Agni, he is described as a separate deity.
He helps all the others, exceeds them in knowledge and force.
Is inferior to them in cosmic position.
Is employed by them as messenger, priest and worker.
The creator of the world and father, he is the son born of our works.
Is the Original and the manifested indwelling Self or Divine, the One that inhabits all.
All the relations of the divine soul with God or its supreme Self and with other selves will be determined by this comprehensive knowledge. The relations will be relations of being, of conscious-ness and knowledge and delight. No possible relation of soul with soul is excluded that is compatible with unity.
In relations of enjoyment the divine soul will have the delight of all its own experience in itself;will have the delight of all its own experience of relation withothers as communion with other selves in other forms created for a varied play in the universe; will have the delight of all the experiences of its other selves as if they were its own -- as indeed they really are.

143. The same rule will apply to the relations of its being, knowledge, will of others.

In its relations with its supreme Self, with God, the divine soul will have the sense of oneness with the transcendent and universal Divine with its own being.*
It will enjoy that oneness with God in its own individuality and with others in the universality.*
Its relations of knowledge will be the divine Omniscience (What is ignorance with us will be holding back knowledge there) so that certain forms of self-awareness will be brought into play.
Its relations of will will be the play of divine Omnipotence(weakness and incapacity will be holding back Power so as to bring forth certain forms of Power).
Its relations of love and delight will be That of divine ecstasy (death, annihilation will be rest, holding back of the joyous, creative Maya)
This Oneness will not preclude relations of the divine soulwith God founded on the joy of difference separating itselffrom unity to enjoy that unity otherwise.*

144. What will be conditions, properties, qualities, through which these relationships will be enjoyed? The one condition is the absence of ego.

Summary -- Chapter XVII

The Divine soul not descended into ignorance, would be able to enjoy by the comprehending and apprehending Truth Consciousness difference from God and at the same time unity with HIM and to embrace difference andoneness with other divine souls in the infinite play of the self-multiplied Identical.
1) In its existence it would be Pure Infinity, Immortal life, unlimited consciousness, Delight and free variation of Bliss.
2) In its Being, knowledge, power, will and delight, it will be aware of the Transcendence. The Presence of the Absolute will be permanent.
3) It will be aware of the One and the Many in the descent and ascent.
4) It will be aware of the Unity developing into an extended infinite oneness. Word coming out of silence, form out of formlessness etc.
5) Three poises of the Supramental Existence.
All things as Self -- basis of Oneness
All existence as self forms -- basis of oneness in difference.
All existences as individuality -- basis of individuality.

6) All relationship with God and other selves for the divine soul will be determined by the comprehending consciousness.

7) The Divine soul will feel the oneness with the Universal and Transcendent Divine.

CHAPTER XVIII MIND AND SUPERMIND

145. We seek the essence of supramental life possessed by the divine soul in Satchidananda which the human soul has to manifest in mind and body.

As the supramental existence is unrelated to the life in the body, a doubt rises as to whether it is possible on earth.
We saw what Existence, consciousness, bliss, Supermind, Maya are.
We need to know their relation to mind, life and body. Our world has come forth from Satchidananda and subsists in His being. He dwells in it as the Enjoyer, Knower, Lord, Self. Sensation, mind, force, being are representations of His delight, His conscious force, His divine existence. As they are opposites, we cannot, dwelling here, attain to divine living. Either we raise our existence to that height or exchange it with the height. If exchange alone is possible, divine life here is not possible.

146. What is undivine to us is only action necessary to create this universe of forms.*

These forms are created inside divine existence as Real Idea.
Therefore divine life is possible in a world of forms.
It is also possible that mind etc are subordinate forms of the supreme Force.
Then Mind, Life and body must be capable of divinity.
One cycle of terrestrial evolution need not exhaust the potentialities of mind etc. If the separation is removed, mind etc. can be converted to purer working.

147. IF that is possible, the higher workings can be realised not only in the soul but in substance of mind etc.*

Many on earth have already accomplished the first of this victory, internal conquest. The second victory is held in the sub-conscious memory of earth. Its advent is possible.
We are the first shackled movement of the Mind evolving in Matter.
Light plunged into its own shadow by which material consciousness of physical Nature was created. We are not yet liberated.
The Ideal we seek lies in the Real-Idea. It is an eternal Reality.

148. Mind measures, limits, cuts out forms from indivisible whole and holds them as separate integer.*

Mind treats them as if they are things in themselves.*
Otherwise mind cannot exercise its characteristic faculties. This is the essential characteristic of mind.
Mind's conception, perception, sensation are subject to this characteristic.
Thus Mind deals with wholes that are parts of a greater Whole.*
Mind cannot go beyond this mathematics of division. Trying to go beyond, it loses its hold on itself. Thus it enters into the Infinite where it cannot function. Trying hard, it can only arrive at a figure.
That way mind arrives at a formless Vast, not the real spaceless infinite. Mind cannot possess the Infinite but can only be possessed but it. Such a possession comes only by an ascent to the Supermind.
--Svabhava and Svadharma of the mind are its essential faculty and essential limitation.
Divine Maya assigned Mind these characteristics. This office issues out of the eternal self-conception of the Self-existent.
That office is to limit Infinity into the finite.*
Therefore Mind is the nodus of Ignorance.
Therefore Mind is mistaken for the cause of the Universe and for the whole of the divine Maya.
But the divine Maya comprehends knowledge as well as Ignorance.*
The finite is only an appearance of the Infinite.
There must be the original which contains the finite and Infinite.
In that consciousness there is no Ignorance, because the Infinite is known and the finite is not separated from it.
Still there is a subordinate process of delimitation.
This is a process out of which Mind, Life and Matter come. This process is called divine Mind.
It is a subordinate process and not a separate one. It works through the apprehending movement.*

149. Prajnana, the apprehending consciousness, places the working of the indivisible All as an object of creative knowledge before the consciousness of the same All.*

So the All is originative and cognisant as the possessor and witness of its own working.
Poet's looking at his creation as a second person is an example.
The Prajnana makes the fundamental division which leads to all the rest.*
Separation of Purusha from Prakriti is one result.*
Purusha and Prakriti are one Being, one existence. The forms are multiple forms of that Being. Purusha is the Knowledge before Himself as the Knower.
Prakriti is the Force before Himself as Creator.*
The Purusha pervades the conscious extension of his being. He is present at every point of himself as well as his totality.
He inhabits every form. He regards the whole as if separately from each of the standpoints he has taken.
He governs the relations of each soul-form, of himself with other soul-forms, from the point of view of the will and knowledge appropriate to each form.
This is the last stage of the division.*

150. The elements of division have come into being:

The infinity of One has translated into an extension inconceptual Time and Space.*
The Omnipresence of the One translates itself into a multiplicity of conscious soul.*
Sankyas call this many Purushas.
The multiplicity of soul-forms has translated itself into a divided habitation of the extended Unity.*
The multiple purushas do not each inhabit a separate world of its own, do not possess a separate Prakriti.*
Rather, all enjoy the same Prakriti, yet have relations witheach other in one world of being created by one Prakriti.*
The Purusha in each form actively identifies himself with each. He delimits himself in that.
He sets off his other forms against it in his consciousness as containing his other selves.
These other selves are identical with him in being, but different in relations.
They differ in the various extent, range of movement, various view of he one substance, force, consciousness, delight.
Movement, substance, force, consciousness, delight actually are deploying at any given moment of time or in any given field of Space.
In Divine Existence this is not a binding limitation.
Man's self-identification with the body makes it impossible for him to exceed the limitation of ego.
Man is unable to escape from a particular movement of consciousness in Time which determines a particular field in Space.
Still there is a free identification of the divine soul which prevents the disabling limitation of the ego.
Separate forms are created.
Separate wills-of-being are created.
Separate knowledge-of-beings are created.
Still the divine soul does not forfeit its unity. It uses mind's subordinate action of infinite knowledge.
It defines things subordinate to its awareness of infinity.
It is a delimitation dependent on its totality.
The soul uses its defining power and is not used by that power.

151. A new factor is needed to create limitation.*

A mind subject to its own play will create that limitation.
This is creature mind as opposed to divine mind.
This is Avidya, self-ignoring faculty.
This separates the Mind from Supermind.
This separated mind perceives only the particular, not the Universal.
Mind is an action of Infinity, depieces as well as aggregates (ad infinitum).*
Mind's division continues till it reaches nothingness.
Mind's dissolution of the aggregate into nothingness is to Supermind a return to its infinite existence.
When Mind is consciously subordinate to Supermind, there is no real division.
What is necessary for the spatial and temporal play alone takes place.

152. The Avidya arises ONLY from an exclusive concentration on its particular play.

It starts with the soul's ignoring the fact that all others are of itself. It forgets that all other states of being and consciousness are its own.
It must recover the unity by linking together succession of moments and succession of points of Space, succession of forms in Time and space, the succession of movements in Time and Space. It has lost the indivisibility of Time, indivisibility of Force and Substance.
It has lost the idea that all minds are one Mind, all life is one Life and all bodies are one Body.
Only the Real-Idea is eternal.
Because Mind has lapsed from its dividing function to a divided status, it has lost its unity.
Identification with the body makes the division worse. *
To us mind seems to be determined by the body because it is preoccupied with the physical workings of the body. Mind has developed brain and nerves in the course of its development of the body.
Mind is too absorbed in observing what the physical machinery can give it in return of its pure workings.
These are subconscious to Mind.
We can conceive of a life mind which is similarly absorbed. This absorption is an evolutionary necessity to the Mind. Life mind is able to experience assuming body after body. It does not end with each body. Life mind is only the physical impress of mind on matter.
This is only the corporeal mentality, not the whole mind. Behind is the subconscious or subliminal.
It is more than the body. Its action is less materialised.
The dynamic action of the surface mind is due to the subliminal.
Becoming conscious of this -- Pranamaya Purusha -- is ourFIRST REALISATION.*

153. Pranamaya Purusha gives freedom from error of body, though not fully.

Original ignorance of separation continues here too.
It is not conscious of other selves.
It is ignorant of itself.
It knows only through Time.
As physical mind has the illusion of body, life mind has the illusion of life.
It is absorbed in life.
We do not go back to the meeting place of mind and Supermind.
There is a clearer reflective mentality behind life.*
It is the source of the pure thinker, Manomaya Purusha.*
It sees the world not in terms of body or life but mind.
Sometimes we mistake manomaya Purusha for the pure Spirit. Even this is not free from error.
It is still separate. All others are 'others'.
When it wills to be free, it has to draw back from life and mind and disappear into unity.
The veil between mental and Supramental is there.
An image of Truth gets through, not Truth itself.

154. Rend the veil, overpower the divided mind, and then the silent and passive mind gets back to Truth.*

Now mind is passive to Supramental action. This is obedient to divine Reality.
We really see the world.
We know ourselves in others.
We see others as ourselves.
We see all as the universal and self-multiplied One.
We lose the separativity.
We see the ignorant mind's perception as distorted Truth.
We still perceive division, the individualising atomic creation, but we see them truly.
We see mind as subordinate action of Supermind.

155. Mind's only error is to set up separate house.

156. Ignorance is only distortion. Getting back to Truth, Mind is no longer 'the crooked' of the Vedas.*

Summary -- CHAPTER XVIII

Action necessary to create a universe in forms is undivine to us.
Light plunged into its own shadow has created material nature.
Maya assigned Mind the characteristics of limitation, through Prajnana, the apprehending consciousness.
A mind subject to its own play will create that limitation through exclusive concentration which culminates with the identification with the body.
To become conscious of the fact that the subliminal makes the surface mind dynamic--becoming aware of, is our first realisation.
Rend the veil and get back to the Truth, overcome division.

CHAPTER XIX LIFE

157. Mind is a special action of the divine consciousness or rather, it is the final strand of its whole creative action.

Mind enables Purusha to hold apart the relations of the different forms and forces of himself to each other.*
Mind creates the phenomenal differences which to the individual soul take the appearance of radical divisions.
This is the original perversion, and the parent of all perversions.
These perversions appear to us as dualities and oppositions.*
So long as Mind is not separated from Supermind it supports not perversions but the various workings of the Universal Truth.
Mind appears as a cosmic energy.
We regard mind as a perceptive organ, perceptive of things already created by Force working in Matter.*
We consider Mind as a secondary creation of new combined forms from those already developed by Force in Matter. Science shows that in this Force and in this Matter there is a subconscious Mind at work.*
Subconscious mind emerged first in the forms of life and next in the forms of mind. It arose first in the nervous consciousness of plant life and next in the ever-developing mentality of man.
Matter, we know, is only a substance of Force.
So, material force is only energy-form of Mind.
Material force is only a subconscious operation of Will.*
Will of light and will of darkness are same in essence. Materialistic thought has discovered the same truth from the lower end.
Spiritual knowledge also discovered it from above.
Therefore, it is a subconscious Mind manifesting Force as its driving power--its executive Nature--that has created this material world.

158. Mind is not an independent entity.

It is the final operation of Supermind.
Wherever Mind is, there must be Supermind.
Supermind is the real creative agency of the Universe.
Mind, when separated from its source, is darkened. Still, the larger movement is there in its workings.
Mind forces even the brute material force to Law, Order etc.*
This will be not Mind's supreme order.
Mind, not separated from Supermind, is capable of that Supreme order.
The lesser order is because of the dualities.
The Divine Consciousness threw into operation the Idea of divided representation -- duality. It deduces from the operation the real-idea. It educes practically from it in substance of life. It governs the action of Truth Consciousness behind it. Thus it brings out the inferior truth of the operation which is the inevitable result of various relations.
Thus, it brings out what is contained in its being. Svabhava and Svadharma (self-being and self-law) are thus contained in it.
What is brought out is according to what the divine Knowledge has seen.
Same idea as explained by the Upanishads:
The Self-existent who as seer and thinker becoming everywhere has arranged in Himself all things rightly from years eternal according to the truth of that which they are.*
The triple world is only triple in the actual accomplished evolution.
Life involved in matter has emerged in the form of thinking and mentally conscious life.
Mind is of the Supermind. Therefore Supermind is also involved in life.
If there is a consciousness at all in the Universe, we seek for an Intelligence that governs. If it is there, it must be a mental consciousness. Intelligence is only an instrument of a Truth of being superior to itself.
The power behind that work must be a superior form of consciousness proper to that Truth.
Therefore, we must conclude, not a subconscious mind but a Supermind that projects the Mind as its special form of knowledge-will that guides the Nature.*
Mind is manifested in a specialisation of Force which we call life.
What is the relation of Life to Satchidananda, Supermind, etc.?
'Life is evil". If it is so, why did the Eternal create it?

159. We observe Life as a form of cosmic energy.

It constantly creates and destroys forms.
The constant renewal of forms makes us question our concept of death.
Death has no reality except as a process of Life.*
Even in death, there is no cessation of Life.*
Only the material of one form breaks to make another form. Even the mental, psychic energies in the body do not perish.
As a result, it could be affirmed that the one, all-pervading Life or dynamic energy will outlive the universe.*
If so, Life manifests as earth too.
All existence here is a universal Life that takes the form of Matter.*
For that purpose, the life process is hidden in the physical process before it emerges in submental sensitivity and neutralised vitality.*

160. We may confine life to animal and plant without extending it to metal and stone. It is necessary to distinguish between life in animate and inanimate things.

We have associated life with breathing, hence breath of life.
Motion, locomotion, breathing and eating are only processes of life, not life itself. These are measures of creating energy; but that energy can be created by other means than respiration and eating.
It is proved that human life can exist without breathing and the heart beating.*
If this is true, we must move away from the symptoms -- eating and breathing -- to the root of matter.

161. Jagadish Chandra Bose has demonstrated that response to stimuli is life. This is proved in the plants. He has proved the same about metal. So life is everywhere secret or involved or evolved; only its forms of organisation differ.

162. During its whole existence the plant is responding to its whole environment.*

Response means an energised force is directed at the plant and a sensitive vibration answers the shock.
A vibrant reception and reply; a will to grow and to be indicates asubmental, vital-physical organisation of consciousness-force hiddenin the form of being.
Constant movement of energy in the universe, a similar storing ofeach object and an interchange of forces are there.
We associate these exchanges with life. This is the action of Life-Energy. Mind-Energy, Life-Energy, material Energy are forms of World Force.*

163. Even after death, the force still remains.

Within limits, the dead form can be revived.*
Response of circulation of energy can be restored.
This means life was there latent.
It is difficult to suppose that an entity of life left and reentered.
In cases of catalepsy, mentality survives the outward physical signs.
It does not mean man is dead but is active mentally, but the physical functioning has stopped while mind is active.
In certain trances physical functioning and the outward mental are suspended and restored from inside or by external stimulation.*
What really happened here is:
surface mind - force is withdrawn into subconscious mind;
surface life-force is withdrawn into active subconscious life-force;
His outer life is withdrawn into the subconscious,
AND HIS INNER BEING IS LIFTED INTO THE SUPERCONSCIENT.*
The important point for us is the Force that maintains the dynamic energy in the body is (withdrawn) suspended from the outer operations and is maintained in the organised substance.
There is a point beyond which the restoration is not possible, either due to a lesion in the body or by the force becoming inert to the pressure of the environment.
Even after this there is life in the body. It continues in disintegration. The Will in the universe that helped its constitution now supports disintegration.

164. Life is a dynamic play of a universal Force.

Mental consciousness and nervous vitality are inherent in this force.
They appear and organise themselves in the forms of Matter.
The life-play of this Force is an interchange of forces.
Each form feeds on others in various ways.
This interchange is recognisable

1) where its organisation is sufficient for us to perceive its outward movements and

2) where it partakes of the nervous energy that belongs to our organisation.

Therefore we recognise life in the plant and not in the metal.

165. The distinction that exists between plant and metal is raised by us into an essential difference. We differ from plants by our locomotion and conscious sensation. Our nervous responses are attended by conscious sensation and give a value to the mind.

In the plant there are symptoms of nervous sensation of pleasure, pain, dullness, fatigue, waking, sleep, but there is no sign of mentally conscious sensation.
Still, sensation is sensation and it is a form of consciousness.
A sensitive part shrinks from a contact, it dislikes, it is nervously affected, i.e. there is subconscious sensation in the plant, like the subconscious operations in Man. In Man the subconscious sensation long after their occurrence, can be brought up to the surface memory. In the plant, there is the subconscious mind. It is possible that a rudimentary subconscious sense-mind exists in the metal, though there is no bodily agitation.

166. What becomes when the conscious becomes subconscious or the subconscious becomes conscious?*

The real difference lies in the absorption of conscious energy in part of its work, its more or less exclusive concentration.*
In certain forms of concentration, the apprehensive consciousness almost ceases to act consciously, yet the work of the body, the mind, the senses go on perfectly. It has become subconscious and only in one activity the mind is luminously active E.g. when Sri Aurobindo writes, the writing is largely subconscious. The mind is awake only to the thought part of it.
The whole man may sink into the subconscious and yet the habitual movements go on as in sleep or in samadhi while the man may sink into the superconscient. Difference in plant and man:The conscious Force manifesting in the Universe has not yet fully emerged from the sleep of Matter in the plant.
This sleep or absorption divides the worker force from its source of work in the superconscient knowledge.
Therefore it does subconsciously what it will do consciously when it emerges as in man. When it emerges, it begins to awake to its knowledge-self.

167. In the atom there is something that becomes in us a will and a desire. *

There is an attraction and repulsion, essentially the same as liking and disliking in ourselves, but they are inconscient or subconscient.
This essence of will and desire are pervasive in nature.
They are present in the atom because they are present in the Force that builds the atom.
This Force is consciousness-Force, also known as Chit-shakti, Chit-tapas.
This is the nervous energy full of submental sensation in the plant.
It is desire sense, and desire will in animals. It is mental will and knowledge in man.
Life is a scale of universal Energy in which the inconscience changes into Consciousness.
It is an intermediary power submerged in Matter.
It is delivered by its own force into submental being.
Life is delivered fully by the emergence of Mind.*

168. Plant becomes the food for animals because the life in the plant and the animals are similarly organised.

Life, because it emerges from Matter, must be involved in it.

169. Life is the same everywhere from atom to Man. Life is really a universal operation of Conscious-Force, subconscious in Matter and fully conscious in Mind.

Life is not a mere formation of substance or an operation of mind with substance and form as objects of its apprehension. It is an energising of the Conscious being, a cause and support of the formation of substance, an intermediate source and support of conscious mental apprehension.
Life liberates into sensitive action and reaction, a form of creative force of existence which was subconsciently absorbed in its own substance.*
Life supports and liberates into action the apprehensive consciousness of existence called mind.*
The continual currents of pulsating nerve energy carry force as sensation to modify Mind and bring back force of Mind as will to modify Matter.
This is the significance of the Omnipresent Life.*

Summary Chapter XIX

Material Force is only subconscious operation of Will, i.e. Mind is Matter. Subconscious Mind manifesting as Force created the material world. Mind is of the Supermind. Supermind is Divine Consciousness.
Upanishad says the Self-Existent has arranged in Himself all things according to their Truth.
Mind manifests as Life. Mind Energy, Life Energy, Material Energy are forms of World Force.
The real difference between the subconscious and the conscious lies in part of the energy in the work.
The continual currents of life energy carry force of form as sensation to modify Mind and bring back force of Mind as will to modify matter.

CHAPTER XX DEATH, DESIRE AND INCAPACITY

170. Life is a Universal Force. In the material world, mind is involved and is subconscient in Life.

Life instinct with an involved subconscious Mind is again itself involved in Matter.
Mind here is subconscious in the beginning. We can conceive of Mind, without involving itself, consciously uses its innate energy to create original forms of substance.
Even there, Life would be the intermediary.

171. As Mind is the final operation of Supermind, Life is the final operation of Consciousness-Force.*

Real-Idea is the determinative form of consciousness-Force coming out as life. It is also the creative agent, creative of life.
Consciousness that is Force is the nature of Being. This Conscious Being manifested as the knowledge-will is the Real-Idea or Supermind.
When Consciousness-Force becomes knowledge-will of the Supermind, it is rendered operative for the creation of forms of the united being in an ordered harmony. This is the world.
Life is the Divine Energy giving out shocks and receiving similar shocks of energy.
Life is the energy aspect of Mind and has conscious-Force behind as Mind has supermind behind.
Life can be understood only as the end operation of Conscious- Force.
Presently life is absorbed in the process of its living.*

172. Life is subservient to the dividing operation of Mind.*

Life itself is darkened and is subject to death, limitation etc.
The original cause is the individual soul's exclusive concentration.*
The universal life in us is thus imprisoned in individual action.
Life slowly awakens to the power in it which is the awakening of theself.
Life is Force, Force is Power, Power is will, Will is the working of the Master Consciousness, the Satchidananda.*
To realise this is its mission.

173. Though Life is Power, individual life cannot become master of the world because of its limitations of Death, Desire and Incapacity.

174. The individual life is bound to Death because it is not constituted to maintain the equilibrium with the outside forces impinging on it.

Disease and decay come in when the body is unable to meet the external life's demand for exchange.
Growth of mind demands greater energy of life.*
Effort at mastery evokes a reaction from outside.*
These two demands are too much for the body to sustain.

175. One fundamental necessity of nature is to seek infinite experience in finite form. This is possible only by dissolving the form.

The soul having once limited its scope collects its experience in the subconscious or superconscious memory.* This needs death.
Therefore Death is a process of Life, not a denial of Life.
Change of form is the sole immortality for finite living substance.
Change of experience is the sole infinity for finite mind.*
These changes must be in different forms, not the same form. Hence
Death is inevitable.

176. Life, says the Upanishads, is Hunger which is Death.

Life assumes material substance as its mould.*
Material substance is Being infinitely divided and seeking infinitely to aggregate itself.*
Material existence lies between this division and aggregation.
The individual is the living atom.*
To maintain and aggrandise itself is the whole sense of Desire.
The impulse to realise the secret consciousness is the spur of the cosmic Divine.
This is the lust in every individual.
This is inevitable, just, salutary.
The law of interchange demands that what devours, must bed evoured.*

177. Hunger in the vital parts becomes craving of Desire.

In mind it becomes straining in the thinking life.*
This must continue till he becomes master of himself.
Desire is self-affirmation of the Life principle.
It is wrong to extinguish it.*
Desire should change into desire for the Infinite.
Meanwhile it must progress from mutually devouring to mutually self-giving.*
The lower and the higher give themselves to the other. The human gives itself to the Divine and the Divine to the humans.
The All in the individual gives itself to the All in the Universe and receives its realised universality.
Thus the law of Hunger gives place to law of Love, the law of Division gives place to law of Unity, the law of Death gives place to law of immortality.
Death seeks to affirm immortality.
Desire is the impulse of the Force of Being individualised in life to affirm in Time and Space its infinite Bliss.
The mask of desire comes from the impulse of incapacity of Life.
Life is an infinite Force working in terms of the finite. Its Omnipotence must appear as incapacity.
But the individualised life force is full of incapacity, because it has to contend with other individualised forces. Also it goes against the infinite force in the totality.*
All the time the impulse of self-enlargement remains. From the gulf of the impulse to possess and the force of possession, DESIRE arises.*
Should the impulse to possess be powerful, desire will not be there but calm, self-possession will be there.*

178. The individualised force, if free of ignorance, no desire will arise.*

In that case the divine mind can put out an adequate force to possess.
The failures are also Divine and are acts of the Omnipotence. The mind of knowledge will participate in this Omnipotence.
The struggle of the limited for increasing their capacity by that struggle is the first law of Life.*
As desire has transformed, strife too must elevate to the point of increasing the strength of both the contendingforces.*
This again should raise itself to Love.*
Death, Desire and Strife are the Trinity of the self-affirmation of the Life Principle.

Summary -- Chapter XX

Death makes possible immortality in the finite form.
Desire is the law of Hunger that changes into Law of Love.
Incapacity that generates strife rises to increase the power of both the contending forces and ends in Love.
Death, Desire and Strife are the ways of self-affirmation of the Law of Universal Life Principle.

CHAPTER XXI ASCENT OF LIFE

179. The divided mortal mind is the parent of ignorance.*

Mind is a dark figure of the Supermind. Life is the energy ofthe Mind, subconscious, submerged and imprisoned in Matter.
Life is the parent of death, desire and incapacity.
Life is the dark figure of the divine superconscient force whose highest terms are immortality, delight and omnipotence.
The relation between Life and Superconscient Force fixes the nature of the Cosmic processes. It fixes the first, middle and last term of evolution.
The first terms of life are division, force-driven subconscient, will understood as energy, and incapacity against the environment.
This inconscience and blind Energy are the Consciousness of Matter and the accomplished type of material living.
Death, desire and incapacity are the terms Darwinian theory gave the world as the survival of the fittest.
Struggle for life is also a struggle to possess and to perfect.

180. The scientific mind sought to extend to Life the principle proper to material existence.

They did not see the new principle that subjects to itself the mechanical principle has entered.
Self-preservation and self-assertion contain the new principle which must increase as Mind evolves out of matter.
And further the Mind must evolve to Supermind.
Precisely because Death contradicts individual life, the individual seeks the permanence of the race.*
This it cannot do without cooperation from others through love.*
At first love is only extended selfishness.
Mind comes to realise at one stage that the individual is a minor term of which the Universal is the whole.*
Once this is discovered, his evolution is secure.

181. Life starts with the rigid division of Matter, the atom.*

The atom stands apart and defies dissolution.*
It is against fusion in Nature.*
It is the physical type of the separate ego in Matter.*
But unity is a strong principle in nature as division.
Division is a subordinate term of unity.*
Nature prevents dissolution of the atom, but subserves that purpose by letting the atoms aggregate.*
The atom, as it is the first aggregate, is also the first basis of aggregate unities.*

182. Second status of life: vitality

The contrary phenomenon takes the lead. It compels the physical basis of vital ego to dissolve.*
Its constituents are broken up so that these can be inter-mixed.
The elements of our physical body, the subtler vital being, life energy, desire energy, during and after life enter into the life existence of others.
Our vital frame dissolves after death and enters into other bodies.
A similar law governs our mental life.
Interchange, intermixture, fusion of being with being is a law of our existence.*

183. There are two principles in Life.

1) Necessity or Will of separate ego to survive in distinctness and guard its identity.*

2) Compulsion imposed upon Nature to fuse itself with others.*

In the physical world she lays much stress on the first. Nature needs to create separate stable forms. It is her first and really most difficult problem to create and maintain any such thing as a separative survival of individuality and a stable form for it in the incessant flux and motion of Energy and in the unity of the Infinite.
In the atomic life the individual form persists as the basis and secures by its aggregation with others the more or less prolonged existence of aggregate forms which shall be the basis of vital and mental individualisations.
As soon as Nature secures a firm basis for safe conduct, She reverses her process. The individual form persists and the aggregate life profits by the elements of the form thus dissolved.*
This is not the final stage.
Final stage is reached only when the two principles are harmonized.
When the individual is able to exist in his consciousness of the individuality and yet fuse himself with others.
--The terms of the problem presuppose the full emergence of MIND.
The nature of physical life forbids the idea of the persistent individual as the atoms of which it is composed. Only the mental being with its psychic nodus is capable of this. Memory helps link the past to the future.
The mental being expressive of the soul consciousness, is the nodus of the persistent individual.*

184. Love is the secret principle and emergent summit of the type.

Love is the power of this new relation in the third status.
Conscious preservation of individuality and conscious interchange are necessary for love. If either is abolished, working of love ceases.
In the third status mutual devouring is replaced by mutual giving.*

185. Thus Mind increasingly imposes on matter.

Mind because of its greater subtlety, need not devour to assimilate.*
Rather, the more the mind gives, the more it grows.
Giving increases the fusion and scope of fusion and its own being.*
Physical life exhausts by giving. Mind too suffers diminution when it depends on Matter.
For in its upward ascent Mind grows towards unity in differentiation, the law of Satchidananda.
The second term of original status is the subconscious will. This is hunger and conscious desire, the first seed of mind.
The third status transforms desire, not abolishes it.*
Love is a commerce between being and being.
The physical only desires to receive, not give. When it gives, it gives under compulsion. Even when love intervenes, the mechanical character due to the atomic existence persists.
Love itself enjoys receiving more than giving in the beginning.*
At the next stage, it enjoys equally giving and receiving.*
At the third stage, Love finds the Not-self greater and hence giving greater than receiving.*
Realising it cannot possess without being possessed, it is fulfilled.*

186. The subjection of the material individual to the not-self is the first status. To master the self and not-self is the second status.

Recognition of the not-self as the greater and absorption of the individual are in the third status.
There is a possession again of the individual of the life of others as his own and of all that it has to give him as his own. This fulfils the opposite impulse of individual possession. This interchange cannot be completed unless it is completed between the individual and individual and aggregate and aggregate. Otherwise the individual does not fuse with the aggregate.
Resolution of self-affirmation and freedom is the problem of Life.
Matter presents those terms. Mind attempts that resolution.

187. The goal can be reached by passing beyond Mind.

Mind is a term of the first descent of That.
Not by love but by the fourth status where unity is the basis of free Spirit can this be achieved.*

Summary -- Chapter XXI

The three statuses of Life:
Divided individuality represented by the atom
Intermixture of the dissolved vital ego that reverses the first process.
Mind, with the psychic nodus, reconciles both by the principle of Love that grows by giving.

CHAPTER XXII THE PROBLEM OF LIFE

188. Life is a conscious Force of Satchidananda. The central circumstance of this cosmic process is the dividing faculty of Mind obscured by ignorance.*

Out of this rises the dualities, denial of Satchidananda. Hence the clash of forces in the world. Behind the clash is the hidden Truth pressing for solution.
The solution has to be sought by the mind in life.
Consciousness that created the Force must solve the problem.
Life has taken three poises:

1) A material submerged consciousness concealed in its own superficial action and representative forms of force. The consciousness itself disappears from view in the act and is lost in the form*

2) A vital emerging consciousness half apparent as a power of life half-delivered out of its imprisonment, vibrant in power, as vital craving, imperfectly vibrant in knowledge of its self-existence and environment.*

3) A mental emerged consciousness reflects fact of life as mental sense that modifies the internal life and tries to modify the external life. Here consciousness is delivered of its imprisonment in the act and form out of its own force, but not yet master of the act.*

189. Man, unaware of his universality and totality, is unable to deal with life, matter etc. He seeks to know Mind, Life, Matter etc. so that he may master them. This is the hidden will of Satchidananda in him.

To find the conditions under which the inner impulsions can be satisfied is his problem. Either he finds it or gives place to Superman.

190. Mental consciousness is not fully illumined. Therefore it cannot stop seeking.

Mental idea trying to become fact of life must go till it is fulfilled in power.
For Existence manifests itself through light and power, as it is consciousness and Force.
But the third term of satisfied Delight is there.
For an evolving life like ours the inevitable culmination must mean finding the potentialities in the seed.*
That potentiality is Satchidananda.

191. All life depends for its nature upon the fundamental poise of its constituting consciousness.*

Where the Consciousness is infinite as Satchidananda, its force will be infinite.*
Submerged, self-oblivious consciousness like that of material nature will have a Force that is inert and mechanical.*
Where the Consciousness is divided like Mind, the force will be a clash of intertwining individual lives.*
Where the consciousness is in possession of both unity and diversity as that of Supermind, the life(force) will consciously obey the law of unity that fulfils diversity.*

192. The first poise is Satchidananda.*

Here the Force is Consciousness of Being working itself out without ceasing to be consciousness. The consciousness is luminous Force of being eternally aware of itself and its own delight.
The second relation is that of the material Nature.
It is the poise of being in the material universe which is the great denial of Satchidananda by Himself.
Here is the utter apparent Separation of Force from Consciousness, the specious miracle of all-governing and infallible Inconscient which is only a mask.
The third relation is the poise of being in Mind and Life.
Here the being emerges out of the denial, bewildered by it, struggling against thousand and one problems involved in the perplexing apparition of Man, the half-potent conscient being out of the omnipotent Inconscient of the material universe.
The fourth relation is the poise of being in Supermind.*
It is the fulfilled existence which will solve all complex problems created by the partial affirmation emerging out of the total denial.
It must be solved only by complete affirmation of all the secret potentialities in the great denial.

193. From the poise of Consciousness and Force 3 difficulties arise.*

He is only aware of his surface, not the subliminal. As existence, consciousness and Force are one, we can have real power only to the extent of our self-awareness.
The rest must be governed by the subliminal. Since the surface subliminal are one, the large must govern the smaller.
Therefore we are governed by the subconscient and subliminal and are instruments of the Inconscience.
This is what is meant when we say that Nature is determining our action.*
Since Nature is the creative power of consciousness of the Being who is masked by the Denial, they called the inverse movement of the Denial, Maya.
Only man who exceeds his mind and identifies with the Lord can be master of his own being. This can be done only by going below where the Lord is seated and ascending to Supermind that unity can be established.
There in Supermind divine Maya has the knowledge. The lower nature where affirmation is sought, works out what is willed in the higher nature.
The Illusion-Power of the divine Knowledge in the world and the Truth-Power are the same.

194. The second difficulty is man is separated in his mind.*

He does not know himself.
He does not know his fellow creatures.
He uses inference to know.
But Knowledge comes by identity.
Indirect means give imperfect knowledge.
But conscious knowledge comes by entering into the universal and the fullness of the universal exists only in the Supermind.

195. The third difficulty is the division between Force and Consciousness.*

First the division has been created by Mind, Life and Matter.
Life is at war with the body.
The Mind is at war with both.
The possible solutions are acceptance of mortality or withdrawal into higher consciousness.
But the True solution is to find a principle beyond Mind where Immortality is the law.*

196. There is the fundamental division within between force of Nature and the Conscious being. It is the original cause of this incapacity. Mind, vital and body are divided within themselves. The force within is less capable than the Purusha. The force in the part takes the place of Purusha in nature. So instinct is set against instinct etc.etc. In the mind the conscious power meant for Unity is limited in knowledge and will and is at discord. That unity exists in Supermind. Only there Consciousness and Force attain their divine equation.

Man, as he advances, is acutely aware of this discord between knowledge and will.
Perfect harmony combining the integral development is the one satisfactory solution. This would need perfect mental, vital forces.
In the subconscient and Superconscient, this perfection exists.*
It is above we must seek this perfection.

197. Man is set on finding a harmony and it can come only from above. Only by universalising, man can reach this harmonyand perfection.

198. We must aspire for the Ascent. And this urge for ascent is the fourth status of life.*

Summary -- Chapter XXII

Life is a conscious-Force of Satchidananda, the central circumstance of which is the dividing mind of Ignorance that creates clashes out of dualities. The solution must be sought by mind in Life.
An evolving life should seek its goal in its seed which is Satchidananda for us.
These are the four points of Supermind, Matter, Mind and Life of Consciousness.
Three difficulties arise for the resolution:
Man is aware only of the surface;
He is separated in his mind;
Force and Consciousness are divided.
Only by universalising, the harmony between Force and Consciousness can be found. It lies in Supermind. That Ascent is the 4th status.

CHAPTER XXIII DOUBLE SOUL IN MAN

199. The first status of Life is characterised by the dumb inconscient drive, a force of involved will in the material or atomic existence, not a force possessor but is possessed by the universal movement which is the obscure uninformed seed of individuality.*

The root of the second is desire.*
The end of the third is Love.*
The fine flower of the fourth is the pure and full emergence of the original will, the illumined fulfillment of the desire, the high deep satisfaction of the conscious interchange of Love by the unification of the state of the possessor and possessed in the divine unity of the souls which is supramental existence.*
They are shapes and stages of souls seeking for the delight of things.
The ascent of Life is the ascent of Delight from its dumb conception in Matter to luminous consummation in Spirit.

200. The world is a masked form of Satchidananda. Therefore the world is the thing where His force must achieve self-delight. Since Life is an energy of His force, delight must be the secret of its movements. As delight is missed for egoistic reason, as it is represented by its opposite even as being is masked by death, that which lives cannot be satisfied except by laying its hand on the delight.*

To seek for delight is the fundamental impulse of Life.
How does delight express itself in us? We know that
Supermind uses mind,
Conscious Force expresses in Life, &Existence changes into matter.

201. The psychic holds in itself the opening and flowering of the essence of the body, mind, vital to their own peculiar delight of self, to light, to love, to joy and beauty and a refined purity of being.

As every other principle, here too there is a double soul in us.
We have two minds, the surface and subliminal.*
We have two lives, the outer and the subliminal force of life, the true vital being.*
Matter too has its subtle part.*
So too we have the psychic and the desire soul.*
The external forms of our being is the small egoistic existence.*
The subliminal is the true individuality.
The concealed subliminal part is in touch with the universality.*
Subliminal mind is in touch with universal mind.*
The subliminal physicality is in touch with the universal force formation of Cosmic Matter. So the subliminal soul is in touch with the universal delight.*
The surface soul is shut off from this cosmic delight.*

202. There is no real soul life in his surface soul.

Man seeks to find here the essence of being.
If he could find the essence, he could find the universal being.
His true soul is a delegate of his self.*
His self and the self of the world are one.*
Man is unable to find his true soul because of his egoistic response. It is the desire soul which by its wrong reception causes pain, pleasure and indifference.

203. Our pain, pleasure, indifference are entirely subjective.*

Pleasure can become pain and vice versa because they are one at bottom. Indifference is either because of inattention or inability to feel.
In all these cases there is a positive refusal or negative unreadiness or incapacity to render positively on the surface something that is subliminally active.*
The subliminal receives all that the surface ignores.
The surface receives selectively.
Self-knowledge is possible only when we go into the subliminal.* Our existence moves between the subconscient, superconscient and the conscient and finds its totality.*
The superconscient in us is with the self of the world.*
The subliminal is the luminous head of the subconscient.*
The subconscient is not the true possessor of cosmic delight but an instrument of experience.*
The subliminal has the conscious delight of everything it contacts.*
It receives pain, pleasure and indifference equally.*
The real soul enjoys every contact and grows by pain as well as pleasure.*
The real soul even makes the surface seek pain or reject pleasure.* It does so compelled by the universal to grow by every contact.*
The desire soul, left to itself, will circle in its narrow groove and cannot grow.

204. Old philosophies say pleasure and pain are inseparable and therefore only a total indifference to them is the solution.*

A deeper view feels this is not all the truth.*
The lover of nature is able to take delight equally in things good or repellant. The artist and poet also do it. Only when the ego arrives on the scene it is impossible.
The ignorance of ego shrinks from the impersonality of Science and Art. In the higher realms of knowledge, impersonality is possible, not in the lower parts.

205. The true soul is behind the heart.*

Not the unborn Self or Atman which is aware of Universality and Transcendence.
Caitya purusha is its deputy.
The psychic can only exercise an indirect control in the beginning. Missioned to lead in Ignorance, it collects the essence to form a nucleus.
It is the psychic that becomes the saint, the artist, the poet etc. When the psychic overrides the desire soul, the ascent begins.

206. The psychic coming forward is not enough, but the spiritual transformation is necessary to universalise us.

207. All this is the achievement of the spiritual mind in man.

Mind even at its height acts through division.*
It can take aspects of the Eternal and treat each aspect as the
Eternal Being and be fulfilled.
Mind can even set one aspect against the other, e.g. Silence and Dynamis or Person vs. Impersonality.*
It can regard the Lover only as the means of expression of Love.
It can see beings only as personal powers of the Being.
Supermind is beyond this dividing Mind.
The psychic transformation after completing the spiritual transformation must rise to the Supramental Transformation.*

208. In nature, ego is the centre.

In our spiritual change, ego dissolves and we are left with a vast impersonality.
Usually this results in man being spiritual within and old nature outside.
Thus we are outwardly inert like a child and inwardly spiritual, or one incoherent in thought (balavat, jadavat, unmattavat, etc.)*

209. Only the descent of Supermind can establish the outer harmony.

The psychic, by the power of Supermind, heals this breach.*

Summary -- CHAPTER XXIII

Mind, Life, body and soul are divided into two halves. The subliminal, the subtle life, the subtle body and the psychic are the other halves.
The psychic should overcome the desire soul, release the spirit and reach the Supermind to complete all the three transformations.

CHAPTER XXIV MATTER

210. Life is a mighty pulsation of the divine All-Existence.

The outflowering of Life is the result of consciousness emerging into Mind and trying to reach Supermind. Only by developing a body capable of receiving the higher illumination can this be fulfilled.

211. Most religions discount the body. The more profound ones accepted Heaven as father and Earth as Mother.*

It is not the spiritual quest that brought the body into disrepute.
Appearance of Life in inert body struggles against inertia.*
It works against the force of inconscience and the atomic disaggregation.*
The great Denial of Satchidananda of Himself has its knot in these resistances.*
Life is at war with Matter. Always Matter defeats Life through Death. Mind too has its own discord with Matter.
Mind fights with Life and Matter, but wins a painful victory by suppressing Life and mutilating the body.
This struggle generates disgust in the body and impatience in life.
Raising the spirit, Mind too is labeled bad.
These discords are best solved by taking the discords further, by cutting away and final severance.*

212. These are neither defeats or victories but compromises.*

Life is not defeated, but uses death as a device to continue.*
Mind is not really victorious in its struggle against life and body. Its own potentialities are ill-developed because it has rejected many possibilities of body and mind which are necessary for its own development.*
The individual soul too has not conquered the lower triplicity but has only rejected their claim upon it and shirked the original duty of the soul.*
As we say Satchidananda is the beginning, middle and end, we must work out a solution where body, life, mind and spirit are working harmoniously to bring out their full potential.*
For that we must know what is Matter as we knew Mind and Life.

213. In a sense, Matter is unreal and non-existent.

Our present knowledge, idea and experience of Matter is not true.
This is only a phenomenon between our senses and the all-existence. That Matter is Energy is a fundamental truth discovered by Science.*
Philosophy says Matter is an appearance to consciousness and Spirit and Conscious Being are the only truth. This is a greater truth.*
Why should Energy become Matter?
They say Mind creates matter through thought.
As thought is not creative, they explain sense-mind creates forms and thought mind works upon the forms.*
As the individual mind cannot create the universe, we conclude the existence of a universal mind.*
That universal mind must be subconscious to us in the form of a universe or superconscious in its spirit which has created that form for its habitation.*
The creator must precede and exceed the creation.
Therefore, a superconscient Mind through universal sense creates in itself the relationship of form with form and constitutes the rhythm of material universe.*
This way we arrive at 'Matter is the creation of consciousness' but we do not know how consciousness came to create Matter.

214. Let us start from the original principle.

Existence is in its activity a conscious Force.*
The conscious Force presents the workings of its force to its consciousness as forms of its own being.*
Force is only the action of conscious Being.*
Therefore its results can only be forms of Conscious-Being.*
Substance, or Matter, then, is only a form of Spirit.*
The appearance of Matter is due to the dividing action of Mind. We have been able to deduce consistently the whole phenomenon of the universe from the action of Mind.
Life is an action of Conscious-Force of which material forms are the result.*
Life involved in these forms appears at first as inconscient force. Consciousness is the real self of that force. Even when unmanifest, it never ceased to exist.
Life evolving, brings consciousness back as Mind.
Mind is an inferior power of the Supermind.
Life acts as an instrumental energy of Mind.
Descending through Supermind, Consciousness-Chit represents itself as Mind, Force of Consciousness or Tapas represents itself as Life.
Mind is separated from its origin Supermind.
Mind gives Life the appearance of division for this reason.
Mind is further involved in its Life-Force and therefore becomes subconscious.
Therefore, in its material workings Mind gives the outward appearance of being inconscient.
Therefore the inconscience, the inertia, the atomic disaggregation of Matter have their source in the all-dividing, self-involving action of Mind.*
Our universe came into being by Mind. As Mind is the final action of Supermind, so Matter is only the final form of conscious-being. Matter is substance of the one conscious-being phenomenally divided within itself by the action of the universal Mind.
The individual mind repeats and dwells in this division but does not abrogate or at all diminish the Unity of the Spirit or the unity of Energy or the real unity of Matter.*

215. Why the division of an indivisible thing?

Mind has to carry the principle of multiplicity and it can be done only by division.*
For this the universal principle of Being must be given the appearance of material substance.*
Substance is the form in which Mind acting through sense contacts the conscious Being of which it is itself a movement of knowledge.*

216. Mind tends to know substance in division. It sees substance in infinitesimal points and associates them together.

Cosmic mind throws itself into these viewpoints and dwells in them.
Mind is an agent of Real-Idea.
It is bound by its nature to convert all its perceptions into energy of life.
Cosmic mind turns these into standpoints of universal life. At the same time, the atomic existence tends to aggregate. Each of these aggregates has the characteristic of individuality that becomes ego.*

217. Not any eternal law, but the nature of cosmic mind is the cause of atomic action.

Matter needs an extreme fragmentation of the Infinite.
Ether is intangible.
Subdivide matter as much, still we arrive at some utmost atomic existence.
Unatomic extension is a reality of pure substance.
It is the reality underlying Matter, not Matter.*
Mind, Life, Matter can be one with that pure substance in their static state, not in their dynamic operations.

218. Matter, then, is a conceptive self-extension of being which cosmic mind and life represent in their atomic division and aggregation.*

Still Matter, in its self-creative action, is Brahman.
It is a form of the force of conscious Being.
It is delight of being offering itself to the secret consciousness.
Matter is Being manifest as form, force of Being cast into form, delight offering itself to its own consciousness as an object.*
What is it, if it is not Satchidananda.*

Summary -- CHAPTER XXIV

Matter is Satchidananda.

CHAPTER XXV KNOT OF MATTER

219. The sharp division and the practical difference between Matter and Spirit do not really exist.*

The world is a differentiated unity, a manifold oneness, NOT a compromise, struggle etc.*
Behind the division and struggle lies a constant reconciliation for the vast ends of the secret consciousness and will.*
A triumphant harmony would be its conclusion.
The Will works on the substance whose two ends are Matter and Spirit.

220. Substance is conscious existence presenting itself to sense as object.

There are different levels of substance. We can speak of substance of mind, substance of life-energy.
Spirit is a pure substance presenting itself to a light of pure spiritual perceptive knowledge. Here the subject becomes its own object.*
I.e. the Timeless and Spaceless is aware of itself in a spiritually self-conceptive self-extension as the basis of all existence.
Beyond this is the disappearance of all conscious differentiation between subject and object in an absolute identity.* No longer can we speak of substance.
There is a spiritually conceptive difference ending in practical distinction which creates the series, ascending and descending, from Spirit to Matter.*
The real oneness is never abolished in all the series.
Brahman is the cause, supporting material, indwelling principle and the material of the universe. He is the sole material.*
Brute inert Matter is everywhere.
It is instinct with the dynamic force of life.
The Life secretes within it Mind.
Mind is sovereignly guided by the Supermind.
Supermind is there in Matter, Life and Mind.
Life, Mind, Matter and Supermind are modes of Brahman, the Eternal, the Spirit, Satchidananda. They not only dwell in them, but are all these things.

221. There is in practice such a gulf between spirit and Matter that they seem cut off.

The crux lies in Matter.
It raises the obstacle.
Because of Matter life is stricken with pain and death.
Because of Matter Mind is half blind.
The exclusive spiritual seeker is justified in shunning Matter.

222. Fundamental opposition is the culminating Ignorance.*

In Ignorance, consciousness has forgotten itself in the form.*
Man forgets himself in work and becomes work, is a parallel.*
Spirit has forgotten itself in Matter and is unable to know or feel.*
Out of this mindless, heartless matter there evolves a mind and a heart, maybe minds and hearts. What is this mystery?
It is the consciousness which has forgotten; returning to itself, is the evolution.*
But evolution works through a law that is the opposite of things, against the grasp of Ignorance.*
The movements of evolution and the instruments of evolution are made of Matter.
They impose ignorance and limitation at every step.

223. The second opposition is Inertia.*

Matter is not inert; it is in infinite motion.
It is an inconceivable force.
It is a limitless action.
It demands our constant admiration.
Spirit is free and master of itself.
Matter is bound, mechanical, works by a Law, does not know why it works or who created it.
When Life or Mind seeks to impose itself on the physical it seems to yield, but only upto a point.*
Beyond that point, matter opposes Mind and Life with inertia.*
Life succeeds in enlarging itself.
When Life seeks utter wideness and immortality, Matter offers iron resistance through Death.*
Mind's efforts at enlargement are hampered by the physicality of its instruments.
Error pursues knowledge.
Darkness accompanies Light.
Love cannot satisfy itself.
Matter responds with inertia to the demands of Life and Mind.*
Inertia prevents the conquest of Ignorance.*

224. Why is this so?

Success of inertia is due to the third power of division.
Divisibility is the whole basis of action of Matter.*
Its two methods are aggregation and assimilation.*
Assimilation involves destruction.*
Aggregation admits the necessity of dissolution.*
Aggregation reposes on death.
Assimilation stipulates death.
Both methods sanction struggle.
The vital is compelled to accept death.
The mental is constrained by the limitation of matter.

225. Ignorance, Inertia, Division of Matter create pain and suffering in the vital and mental.*

Complete ignorance generates no pain in the mind or the vital.*
Emerging consciousness awakes to these limitations and knows it has to master the limitations to be happy.

226. For the wholly self-conscious man, the pain is too much.

The Infinite hidden emerges out of the finite through pain.
Man is a finite seeming Infinity and cannot fail to arrive at Infinity.*
Division makes this emergence all the more difficult.
The natural development of Oneness brings the body an unbearable discord.
The emotions too suffer likewise.*
Into the mind it generates dualities.*
All this means a denial of Ananda, Satchidananda.*

227. This is the basis of the pessimistic theory.

They conclude happiness is possible only in heaven, not on earth.
The emergence of Mind in Matter cannot solve the problem because division is proper to Mind and not Matter.

228. Division is created in Matter by Mind.

Matter has no self-being.*
If mind has created division, mind is the goal we can achieve.
But in fact what is hidden Matter is not Mind but Infinity.
Hence the emergence of Infinity is possible and inevitable.*

229. It is the supramental being who is emerging.*

He will liberate the Mind from division.
He will liberate Life from Death.
If so, He will also liberate Matter from Ignorance, Inertia and Division.*
It is possible that Man, for this purpose, can develop divine mind, divine life and divine body.*
Our view of Matter can be an obstacle.
Our view of the relation between sense and substance; Divine as the subject and object stands in the way.*
Matter can accept a higher law, accept other levels of substance and our view can be changed and transformation attained.*

Summary -- Chapter XXV

The world is making for a marvelous unity behind the discords.
There are several levels of substance.
The gap between Spirit and Matter is prolonged by Ignorance, Inertia and division.
Assimilation and aggregation are methods of Life which sanction division.
As Supermind and mind are emerging, abolition of division is possible.
Our view is the obstacle. As there are grades of substance, a change in our view can make transformation possible in Matter.

CHAPTER XXVI ASCENDING SERIES OF SUBSTANCE

230. Durability makes for substance.

Vedic formula of Earth represents this view.
Therefore touch is the primary sense.*
Other senses are indirect.*
The five elements bear a parallel to the 5 senses.

231. There must be an ascending series of substance.*

If so, this grossness must gradually diminish.*
Drawing away from Matter, we draw towards Infinity.*
In Matter Chit or Conscious-Force resists similar Conscious- Force.*
In substance of Spirit, pure consciousness images itself freely in its sense of itself with an essential indivisibility and a constant unifying interchange as the basis even in diversity.*

232. These are important considerations for divine life and divine mind.

The formula of the physical being is based on a relation between sense and substance.
This is not the only relation. Therefore this is not the only formula.*
Death, Division, exclusion between the embodied masses of the same conscious life-force is the formula of the physical body.*
If the law of superior states can be imposed on the body, the body can be transfigured.*
Even within the physical cosmos there are grades. What lies beyond the highest term of those grades, what is there between Matter and Spirit.

233. All those who have sounded the depths agree that there are subtler and subtler substances.*

Matter, Life, Mind, Supermind and the divine triplicity are there.
Substance, in its ascension, bases itself upon each of these principles.
Substance makes itself a characteristic vehicle for the dominating cosmic self-expression of each of these principles.*
Material world follows material formula.
Sense, Life, Thought, says the Veda, found themselves on Earth-Power.
Sense, life, thought, mind work through appropriate physical basis of sense organs, nerves, brains etc.
None of them is compelled to do so because it is not these instruments that created these faculties, but they are created by the faculties.*
The necessity, then, is not absolute, but teleological.
It is not a fundamental law of being, but a constructive principle necessitated by the intention of the Spirit to evolve in a world of Matter.*

234. In the next grade of substance, the initial, dominating, determining fact is no longer substantial form and force, but life and conscious desire. So, the world beyond the material plane must be a world based on a force of Desire, not upon an inconscient will taking upon itself the form of material force.

All movements of that world must be dominated by the fact of Conscious-Life to which Matter and Mind must subject themselves.

235. So too with the higher gradations.

The next in the series must be governed by Mind.
Substance here must be subtle.
The relation of sense and substance must be determined not by sense organs.*
It means Mind's purpose prevails, its demands override.*
Above still is the principle of Supermind and Bliss.
The Vedic seers termed the divine existence in Bliss Immortality, Brahmaloka, Goloka.*
The higher the principle, the greater is the subtlety, the greater is the concreteness.*

236. As the higher principles are all involved in the lower principles, they compel Matter to evolve them back again.*

Their presence implies a purpose of deliverance. Actually the lower evolutionary necessity is aided by the superior pressure.
Nor is the evolution limited to the extent Matter permits.
The higher evolves in the lower of their own potentialities, by the increasing power of the superior planes.*
Not only these powers evolve from below, but they must also descend from above.
The material creature must open itself to the descent.*
Capacity for Matter to open is provided for in its consciousness.

237. If the body is only gross, the evolution is not possible. There are five sheaths according to the ancients (viz food, vital, mental, supramental and Bliss).

The Hathayogins demonstrated that the life-force can be separated from the body.*

238. As there are finer ranges of subliminal, the subconscient behind the mind, there are finer ranges behind the gross body.*

The ascent of man must open the subtle and causal body for it to become more refined. The causal body is proper to the supramental world.*
Body is liberated from the ego bound senses and becomes mentalised living matter, receiving the Soma from the Divine Bliss poured into it by the Lord.

Summary -- CHAPTER XXVI

There is an ascending series of substance and finer bodies behind the gross body. The world at each level contains the other levels. Matter which involves the higher principles is under pressure of the higher to evolve. Its evolution is helped by the opening of the finer bodies behind the gross body.

CHAPTER XXVII THE SEVENFOLD CHORD OF BEING

239. The Origin is the principle of Satchidananda.

Consciousness has two aspects, illuminative and effective.
Being possesses itself self-awareness and self-force corresponding to static and dynamic status.*
By its creative action by omnipotent self-consciousness all that is latent within it.
It produces by omniscient self-energy.
This creative action has its nodus in the fourth Supermind.
It develops infallibly the movement and form and law of things in right accordance with its self-Truth.
The creation moves between unity and multiplicity. It is a manifoldness of form and form and idea.
They express the original unity.
Supermind proceeds by the faculty of comprehensive knowledge of oneness and apprehensive knowledge of multiplicity.
Supermind acts through an unseparating division or demarcation and determination within the indivisible.
It is the wisdom that upholds Knowledge and Ignorance.

240. Mind, Life and Matter are aspects of higher principles working in subjection to Ignorance.

Mind, Life and Matter are subordinate powers of Supermind, Consciousness and Existence.
There is the fourth principle which works as soul. This has the double aspect of desire soul and the psychic.
This is the projection of Bliss.
The cosmos is the play of self-delight. The delight of that play is possessed by the Universal.
In the individual the delight is held back in the subliminal owing to his ignorance.
On the surface delight has to be found by developing into the universal and the transcendent.
Instead of the 7 of the Vedic rishis, we can posit 8 principles:
Existence Matter
Consciousness Life
Bliss Soul
Supermind Mind
The descent and ascent are separated by the veil. Rending of the veil is the condition of Divine Life on earth.
By the illuminating descent of the higher and the forceful ascent of the lower, the mind can get back its Light, the soul its divine soul in Ananda, life its conscious Force and Matter its divine Existence.
This is the goal.

241. We have seen the essential conditions of descent of Satchidananda. We must now see the plan, order, nature of it here. We are not yet the evolutionary adults.

The higher is the source of existence and the cosmos its expression.
No universe can issue of nullity and exist in a vacuum. It must either be a figure of Existence or All-Existence.
When we unify ourselves with the cosmic being, we see that it is both at once.
That is the All-Existence figuring HIMSELF out in an infinite series of rhythm in his own conceptive extension of HIMSELF as Time and Space.
Cosmic action is impossible without an infinite Force of Existence.
That Force presupposes infinite Consciousness.

242. The Consciousness is in the nature of the Will.

It apprehends them by its own mode of awareness.
It could so apprehend only if there were a comprehensive consciousness behind.
Consciousness is omniscient, omnipotent.
It is in luminous possession of itself.
Such possession is in its nature Bliss.
Therefore, a vast universal self-delight must be the cause, essence, object of the cosmic existence.
The Seer says, "If there were not, none could breathe."
This bliss may become subconscient and lost.
Man must awaken to this secret ecstasy.
Joy of being, delight of realisation by knowledge, rapture of possession by will and power or creative force, ecstasy of union in love and joy are the highest terms of expanding life. Wherever the cosmic existence expresses these, these three must exist.
Existence, consciousness and bliss cannot express in a certain order without the Supermind.
In every cosmos there must be the power of knowledge-will to establish order.
This power is none other than Satchidananda.
This does not create anything which is not itself.
For the same reason no Law is Absolute, only the Infinite is Absolute.
Everything proceeds by the self-limitation of the Idea.
This power of self-limitation is present in the All-Existent.
Vedic Rishis called the Supermind the Fourth, Turiya.

243. Mind, Life and Matter are essential for existence.

Mind is of the Supermind.
If mind is not limited, cosmos will only be a Being like a poet. Cosmos is not like that.
Whatever order there is, it must be an unbinding order such as might be evolved by Supermind.
But for fixed measurement and interaction, Mind is necessary.

244. Mind, once existent, form and substance follow.

That life may be very different from the life we know.
But essentially the principle will be the same--Vayu, Prana.
Life is substantial will and energy working out form and action.
Substance too must be very different from what we know of the body.
For cosmic interaction, some form of substance and form are necessary.

245. Wherever cosmos is, one principle is not enough for manifestation.

When one principle comes out at first, the others should necessarily appear later, from their secret working.
All the seven principles may work in any universe.
If one works out, the rest must evolve.
Evolution of the six powers is the order of the universe that starts with one power. Therefore the material world must bring forth the apparent life from the hidden life, apparent mind from hidden mind. So also it must evolve apparent Supermind from hidden supermind and from the concealed Spirit within the triune glory of Satchidananda.
The ancient seers believed in this possibility. In spiritual life the higher the truth we seek, the greater is the Truth that descends upon us.

Summary -- CHAPTER XXVII

Instead of the 7 principles of Vedas, let us have 8, the latter four being the subordinate aspects of the first four.
If a universe works with one principle with the other involved, evolution is indispensable.

CHAPTER XXVIII SUPERMIND, MIND AND THE OVERMIND MAYA --

246. Process of lapse into Ignorance must be explained. Nothing in life, Mind or Matter necessitates a fall.

Division creates Ignorance.
How the Indivisible came to be divided?
Let us take it later.
It is an exclusive concentration on one movement and status of Conscious Being. This puts the rest of consciousness and Being behind and veils it from that one movement's now partial knowledge. This is the essential character.*

247. One more issue: Explanation of the gulf between Mind and the Supramental Truth-Consciousness.

Without intermediate grades, involution or evolution is not possible.*

248. Even the intervening gradations must be superconscient to Mind. Nature has written finis to Man's upward movement.

249. Gulf is deceptive. Several lines lead mind to exceed itself. Intuition is one such. Effort to exceed ego limits is another. Impersonality, universality are others. Penetration from above too is there. Genius is the result. Inspiration, revelatory vision, intuitive perception, intuitive discernment have their origin above. Mystic and spiritual experience are further lines.

250. Two successive movements which can give us access to superior gradations are 1) a movement inward to enter the subliminal, 2) entry into cosmic Mind and Universal Life.*

Still it will be Cosmic Ignorance.

251. Thus finding the innerself in the subliminal can lead to an ascent upwards. Possibilities are:

1) A vast static silent Self;
2) Possibly Nirvana;
3) A less negative supernormal experience can help us rise beyond mind of Ignorance into a spiritual state. This is a spiritual mind range where mind is not ignorant of Reality, but this is not of the Supramental level.*

252. This later alternative is the secret we are seeking. This is the needed step to supramentalisation.

There is a graduality of ascent.
A sealike downpour of masses of knowledge.
Nothing here seeks, no mental construction.
Knowledge from Higher Mind.
This thought has cosmic character.
Beyond this is the Truth-sight.
Vedic image of the Sun of Truth:
Higher Mind -- a composed, steady sunshine.
Illumined Mind & its Energy -- outpouring of massive lightnings of flamingsun-stuff.
Intuition -- Truth-Force, Truth-vision, Truth-thought,
Truth sense, Truth-feeling, Truth-action.
At the source of Intuition is the superconscient cosmic Mindin direct contact with Supramental Truth Consciousness ==OVERMIND.
A brilliant golden lid veils it from Truth.*
This is the occult link we are looking for.*

253. In its nature and law, Overmind is the delegate of Supermind to the Ignorance.

Overmind is a protective double.
A dissimilar similarity for Supermind to act on Ignorance.
Inconscience became at all possible by the projection of Overmind corona and throwing of the contrary shadow which swallows up all light.*
Supermind transmits all its realities to Overmind for it to formulate.*
The vision of Overmind is still a Truth vision and yet the first parent of Ignorance.
The integrality of Supermind is not there in the Overmind.
The Overmind is well aware of the essential Truth.
It embraces totality.
It uses the individual self-determination without being limited by them.
It knows their oneness but its dynamic movements are not directly determined by it.
Overmind Energy proceeds through the illimitable capacity of separation and combination of the powers and aspects of the integral indivisible all-comprehending unity.
Purusha Prakrithi are a single truth in Supermind. In Overmind they are different entities.*
This is true with aspects like One and Many, Personality and Impersonality.*
Here begins the cleavage. Still this separateness is founded on an implicit underlying unity.

254. The Overmind releases a million Godheads into action.*

All Gods are of one Existence. Still each is a separate deity sometimes acting in opposition.
In the Supermind this would be a single play.
In the Overmind each could be a separate power of a composite harmony. The rule of Existence extends to consciousness and Delight.
The one Consciousness-Force is separated into millions of forces.
One Real-Idea is split into a million independent Idea-Force.
One Delight is loosed into all manner of delights.
The Overmind gives the One Existence-Consciousness-Bliss a teeming of infinite possibilities.*

255. Consciousness-Force of the eternal Existence is the universal creatrix.(Shakti)

The nature of a world depends upon the self-formulation of that Consciousness.*
Equally the world of an individual is what he makes for himself, rather the poise or make which that consciousness has assumed for him.*
Human mental consciousness sees the world in sections cut by the reason.*
It builds a house of one Truth, but excludes all others.
The Overmind consciousness is global and can hold any number of formulations.
Mental reason sees Person and Impersonal as opposites, or it sees Person is a primary reality and impersonality a mental abstraction. To the Overmind, they are inseparable powers.
Irreconcilable differences to the mind are coexistent correlatives in the Overmind, contraries to the mind or complimentaries to the Overmind.*
To mind, all things are born of Matter and Matter is the primary reality.*
Similarly Life-Force is the ultimate to the Mind, or the Real-Idea.
The Overmind can see all these, but also can combine all of them in one world and its constituents. Overmind is an organiser of many potentialities of Existence and capable of linking all of them together.

256. In this development of multitudinous potentialities, there is no chaos, no fall.

Overmind is a creator of truths, not illusions or falsehoods.*
There is no exclusive assertion against another. Each Idea admits of all others ideas. Each Force concedes a place for all other forces. No delight condemns the delight of another.
Overmind is a principle of Truth.
Its energy is an all-dynamism as well as a principle of separate dynamisms.*
It is a sort of inferior Supermind.
It is not concerned with absolutes, but dynamic potentials of pragmatic truths of Reality.*
Its comprehension is more global than integral. It does not build a harmonic whole like Supermind but grasps the essential unity.

257. Comparing Overmind and Mind, we may come near to it.

For Overmind, all religions are developments of one eternal religion, all political theories are working out of one Idea Force.*
For us they are opposites, or each claims superiority.
This is so because consciousness in us has come down into divisions, Truth is not Infinite, but rigid affirmation.
Mental cognition can arrive at total comprehensiveness, but to organise it in life and action is beyond its power.*
Mind can make selective harmonies, but cannot arrive at a harmonic control of true totality.
Cosmic Mind has such a harmony. There is an underlying dynamism of Oneness.

258. In the Overmind is the cosmic Maya, a Maya of knowledge, not a Maya of Ignorance, yet a power which made Ignorance possible or even inevitable.

If each principle loosed into action must follow its independence, it does not stop till it ends in material inconscience,
AND if the One is born from that by its own greatness, we have to piece them together to arrive at a whole.
Heraclitus says war is the father of all things.
Each idea, force concealed in ignorance comes into collision with others.
The unknown underlying Oneness compels us to strive slowly.*
Only in the evolution of our concealed Superconscient powers of Cosmic Truth, the harmony we strive for can be achieved in the very fibre of our being.*
The higher ranges of the spiritual mind have to open upon our being and ranges beyond must appear, to fulfill the divine possibility of our birth.*

259. Overmind descent reaches a line which divides Cosmic Truth from cosmic Ignorance.

Here the exclusive concentration arises.*
Supermind was similarly separated from Overmind.
That veil is transparent. A kinship is maintained.
Here the veil is opaque. Transmission from Overmind to Mind is occult and obscure.
At this level, still the cosmic Mind comprehends its own unity, but not aware of its source. It sees unity by comprehension and not in experience.*
Its units act in ignorance of each other.
All actions proceed on the basis of Ignorance.
This character persists in Life and in subtle Matter and reappears in gross Matter which is the final lapse.

260. As in subliminal or inner Mind, ignorance is not yet complete. A power of communication remains.

It is ignorance, not yet falsehood or error.
This is partial truth, not yet denial of knowledge.*
Complete separation takes place only in Inconscience.
Exclusive concentration on Force and Form separates consciousness from Force. It absorbs consciousness in blind sleep. Error and falsehood are inevitable.
These things have sprung out of a Non-Existence.*
Ignorance is still a reality seeking for itself.*
Existence plunging into apparent Non-Existence, Consciousness plunging into apparent Inconscience, Delight plunging into apparent insensibility, give rise to dualities of life and death, etc.
A pure experience of Truth...is a contradiction.*
It can be otherwise only if it is responsive to psychic within and Supermind underlying.*
The law of Overmind generates the possibility of struggle.
Because Non-Existence is concealed Existence, the secret realities must emerge, the hidden Overmind and Supermind must fulfill themselves.*

261. The descent of Overmind and the fact of involution of Intuition, Overmind and Supermind should evolve makes things more facile.

262. Hence not only the evolution is possible but it is inevitable.*

Summary -- Chapter XXVIII

Exclusive concentration creates ignorance.
Going in and rising above, we go to Supermind through the levels of spiritualised mind -- Occult Link.
Overmind gives the ONE infinite possibilities.
Consciousness Force (Shakti) is the eternal creatrix.
Cosmic Maya, Maya of Knowledge, made Ignorance possible and inevitable.
Only in the evolution of concealed Superconscient Powers of Cosmic truth, the harmony we strive for can be achieved in the very fibre of our being.
Overmind descent enters cosmic Ignorance through exclusive concentration.
This character persists in life and in subtle matter, reappears in gross Matter as the final lapse.
Exclusive concentration on Force and Form separates consciousness from Force. It absorbs consciousness. Error and falsehood arise.
Existence passes into Non-Existence etc.etc.
It can be otherwise only if the Psychic is in touch.
Involution of Intuition makes evolution possible and inevitable.

Comments

Line no: 5 - perfectsolution

Hariny (not verified) - 2010-03-16 21:37

Line no: 5 - perfectsolution - perfect solution

line no: 18 - theeternal - the eternal

line no: 21 - isunconvinced - is unconvinced

line no: 24 - torefuse - to refuse

line no: 25 - Anobjective - An objective

line no: 40 - Whatis - What is

line no : 64 - thought which - thought, which

line no : 67 - collective which - collective, which

line no: 77 - nottenable - not tenable

line no: 83 - eitherin - either in

line no: 85 - ourconsciousness - our consciousness

line no: 86 - andSpirit - and Spirit

line no: 90 - self-knowledgesecret - self-knowledge secret

line no: 99 - Aryanbalance - Aryan balance

line no: 128 - iseternal - is eternal

line no: 136 - Self-beingas - Self-being as

line no: 165 - goto - go to

line no: 176 - inwhich - in which

line no: 201 - tonegation - to negation

line no: 224 - inmind - in mind

line no: 225 - utilityof - utility of

line no: 244 - spaceand - space and

line no: 245 - Spaceand - Space and

line no: 247 - throughwhich - through which

line no: 289 - deviationis - deviation is

line no: 295 - mustrealise - must realise

line no: 324 - restoreit - restore it

line no: 339 - onecan - one can

line no: 341 - chiefinstrument - chief instrument

line no: 363 - anecessary - a necessary

line no: 422 - are:Indefinable - are: Indefinable

line no: 494 - tocreate - to create

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line no: 498 - matterthis - matter this

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line no: 535 - doesnot - does not

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line no: 656 - Realitythrowing - Reality throwing

line no: 662 - theseeking - the seeking

line no: 713, 715 - reductio ad absurdum

line no: 719 - highestfunction - highest function

line no: 725 - al lthat - all that

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line no: 797 - Knowerand - Knower and

line no: 799 - operations.With - operations. With

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line no: 848 - commencewith - commence with

line no: 880 - SpaceSupermind - Space Supermind

line no: 894 - perceivedtruths - perceived truths

line no: 898 - developmentthrough - development through

line no: 898 - truthof - truth of

line no: 1002 - andTime - and Time

line no: 1017 - separateexistence - separate existence

line no: 1023 - inall - in all

line no: 1033 - Oneand - One and

line no: 1039 - Universeand - Universe and

line no: 1100 - ofinfinite - of infinite

line no: 1117 - inthe - in the

line no: 1118 - owninfinity - own infinity

line no: 1120 - theindividual - the individual

line no: 1120 - dwellingin - dwelling in

line no: 1144 - itself;will - itself; will

line no: 1145 - withothers - with others

line no: 1158 - soulwith - soul with

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line no: 1164 - andoneness - and oneness

line no: 1256 - witheach - with each

line no: 1285 - depieces

line no: 1314 - ourFIRST - our FIRST

line no: 1440 - asubmental - a submental

line no: 1441 - hiddenin - hidden in

line no: 1442 - ofeach - of each

line no: 1496 - man:The - man: The

line no: 1560 - theself - the self

line no: 1621 - contendingforces - contending forces

line no: 1632 - ofthe - of the

line no: 1828 - harmonyand - harmony and

line no: 1942 - outflowering - out flowering

line no: 2345 - innerself - inner self

line no: 2353 - sealike - sea like

line no: 2360 - flamingsun - flaming sun

line no: 2363 - Mindin - Mind in

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