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04.லைப் டிவைன்


This Chapter raises the question as to what are the changes. man has to acquire to become the Supramental being. What is the. Supramental being in evolution is the Divine Soul in involution.
The characteristics that distinguish the divine soul from the ego. Jivatma, Universal Divine, the Supreme, the transcendental Self.
are described here. They are.

1. It is in Sachchidananda.
2. It is not shut out from any aspect of the infinite Truth.
3. It is constantly in the presence of the Absolute.
4. It conceives, perceives and senses.

     all things as the Self. 
   all existence as the Soul-form of the One.
   all these existences in their individuality.

5. The Self in us becoming all existence is the basis of oneness. Seeing all existences in the Self is the basis of our oneness in difference. The Self inhabiting all is the basis of ou.

6. The Vedas conceived of the gods on these lines.

7. The divine soul lives simultaneously in the One and theMany.

8. The divine soul enjoys all in itself, enjoys its relation with each as a communion and enjoys itself the joys of each of the Many as its own joy.

9. What is incapacity in us is in the divine soul a holding back so that certain powers may manifest.

10. Man can change into the Supramental being if his own faculties can change into the Supremental faculties.

Page 150/Para 1: We have now formed a conception of the Supermind.  It is in opposition to the mentality of our human mind.  Our human existence is based on that mentality.  Now we have a precise idea of the divine and divine life.  Our usual ideas of them are vague.  They are loose expressions and of vague wording.  It was of a large and impalpable aspiration.  Now we have them a firm philosophic reasoning.  This can be put side by side withe the contents of the human life so that our aspiration to divine life can be considered in the light of our life on earth so far.  Now we grasp intellectually what the Divine is,  what the eternal Reality is, we can see what came out of the Divine must now return to the Divine. We can now ask how we 
must change to deserve the divine life. We certainly do not see. a solitary ecstatic release from life which is moksha. Of course it will open up the profundities of our being for a silent
immersion forever. There is still a defect in our premises. Wehave so far been defining what the Divine is in the descent towards our limited Nature. Whereas we ourselves are theDivine in the ascent, the aspiring soul aspiring for the life divine. The one difference is that between the difference of the lives of gods who have never known the fall and the life of MAN that is
redeemed from ignorance. In essential characteristics, there canbe no difference; only of mould and colouring. On the basis of conclusions we have already arrived at, we can ascertain the 
basis of our conclusions.

Page 151/Para 2: What then would be the existence of a divinesoul? As we are aiming at a divine life, it is logical that there must be a divine soul. Soul is the Spirit in the Cosmos.
Therefore it must be in the Cosmos, not in the transcendent. Thesoul in material Nature is ego or the desire soul. It is by the fall of Spirit into Matter. Here the soul is eclipsed by material
Nature. Obviously we are not looking for it. Now are we lookingfor the individual Divine, sometimes called Jivatma. There is theuniversal soul which contains all the Many. That is not what we have in mind. The Self-Conscious Being is Sat Purusha Consciousness by self-absorption becomes the Superconscient as well as Inconscient. The divine soul we are after is something other the ego. Jivatma, Universal Divine, Sat Purusha, the Pure Existent, the Superconscient. How does it differ from the Cosmic divine or is it the same? What would be the consciousness of thedivine soul? We know the consciousness of the ego is egoistic
consciousness composed by mental thoughts and vital urges. It is also constrained by Time consciousness. The consciousness of the Jivatma is the consciousness of the Many. The Consciousness of the One does not include the consciousness of the Many. The One has the Many only in potential not consciously. In what way the consciousness of the divine soul differ from the consciousnes. of the other beings from which we are trying to distinguish it. I.
the next para He says its consciousness will be pure and unlimited in its energy poised in an eternal tranquility as its foundation. For instance, Time is an extension of being. It is nowa plane of energy. We do not speak of temporal energy. Energy issues out of Force which finds its source in Consciousness. Love is the experience of energy where will is the formation of 
energy. Will seeks work not result. Ego seeks result. Even workdoes not seek result. It rather seeks expression. To define the Consciousness of the divine soul is a comprehensive exercise. 
For that we need to know consciousness more fully as distinct from being ananda, will, knowledge. The divine soul lives in the original Truth of things and therefore can we expect it.
consciousness to be Truth-Consciousness. For instance, where does Jivatma live? Does it not live in the original being? Is it nowthe original Truth? Truth is the objective state of Spirit the 
subjective. Can we say the divine soul lives in the original Truth while Jivatma lives in the Truth Consciousness? It lives in the inalienable unity which means it lives in the One and not in the
Many. If the divine soul lives in the world of its own infinite being it is obviously different from the Conscious-Self Being thatlives in the world of its own Infinite Being in that one is
Transcendent and the other is cosmic. It differs from the DivineExistence only in that it is in cosmos not in the Transcendence that is supracosmic. It is able to enjoy the difference as well as unity with God. Also with the other divine souls, it is able to enjoy unity as well as difference. It does so by the play of theDivine Maya and by the distinction of the comprehending and apprehending Truth-Consciousness. They are its relations with the
self-multiplied Identical.

Page 151. Para 3: If all life is Sachchidananda, Sachchidananda will have that soul in Himself or in his conscious play, becausethe world is a conscious play of Sachchidananda. A soul is
Sachchidananda will be pure and infinite. Naturally it will beself-existent. Its being will be self-existent. Sachchidananda too can become. Its becoming will be life, but immortal life. As
there is no death, birth or ignorance there, the divine soul willnot be informed by any of them. Nor will the darkness of our material being be there in the divine soul. HE insists that the 
being, consciousness and delight of the divine soul are pure. Mother's definition of purity is the entire dependence on the Divine. Its consciousness will be unlimited in its energy. The soulin man is not conscious and therefore has no consciousness. Jivatma's consciousness is limited to its individual formation. As against those we have to ask whether the One has consciousness 
or the Self-conscious Being has any consciousness. The divine isnot only conscious but also its consciousness is present as energy. The divine soul not only conceives and perceives, it also sensesSelf, Soul-form and the individuality which means consciousnessmust be present as energy. It is poised in an eternal, luminous tranquility as its foundation. Yet it is able to play freely with forms of Knowledge and forms of conscious power, tranquil,unaffected by the stumblings of mental error. Nor its misprisonsof over striving will. The divine soul does not so falter becauseit never departs from truth and oneness. We note here that Jivatma departs from the oneness in its own exclusive existence. It also never falls from its inherent light and the natural harmonyof its divine existence. Again it would be a pure inalienabledelight in its eternal self-existence. The divine soul is in Time. Its bliss is a free variation unaffected by our perversions ofdislike, hatred, discontent and suffering. They will be therebecause the being is divided. It does not suffer from erring self-will or ignorant stimulus of desire. All these long list of defects belong to ego in Time. For the divine soul not to sufferthese drawbacks and still to be in play, obviously it cannot be in Time or Timelessness, but it should be in the simultaneous 
integrality of Time-eternity and Timeless eternity which is supramental Time vision.

Page 150/Para 4: Its consciousness would not be shut out fromany part of the infinite truth. It would not be limited by any poiseor status it might assume in its relations with others. The poise.
of God, Jivatma, ego do not have access to other's poise. Thedivine soul will not be inhibited. The universal Divine is shut out from the truth of the transcendent divine or the cosmic divine.
The phenomenal individuality accepted by the ego is a practical differentiation. It will not have the self knowledge of its infinity. The divine soul is not limited by it. The Silent Brahman, the
active Brahman, Timeless Being, etc., each enjoys their own truth, not all the infinite truths. The divine soul enjoys all infinite truths. The divine soul in its self-experience would live eternally
in the presence of the Absolute. What is the self-experience ofBrahma, Purusha, Ishwara? Do they eternally live in the presence of the Absolute? Does God live so? God is in the plane of Timelessness. The Absolute is in the plane of simultaneous Time. The divine soul has the prerogative of always being in the presence of the Absolute. To us the Absolute is only an intellectual conception. It is of indefinable existence. Not so to the divine soul. The intellect tells us simply that there is a Brahman. higher than the highest, paratpara. It is an Unknowable that knows itself in other fashion than that of our knowledge. But the intellect cannot bring us into its presence. The divine soul lives in the Truth of things. It will always have the conscious sense of itself as a manifestation of the Absolute. Nothing that is not in the simultaneous Time can have that sense, not even the entities in the Timeless plane. Sachchidananda is the original form of self-form swarupa of the Transcendent. It is its immutable existence. The divine soul would be aware of it. If that is its immutable form, it has another form in its conscious play. It is its play of conscious being. It is a manifestation of that, the whole of Brahman, in the forms of sachchidananda.
. The divine soul's essential character is integrality of its wholeness that is its absoluteness. So, nothing in the universe is outside its existence.
. The unknowable cognising itself by a form of variable selfknowledge; the Transcendent possessing itself by a form of conscious power of being and knowledge; the Transcendent
embracing itself by a form of conscious self-enjoyment are the characteristics of the divine soul in its every state or act of knowledge, power, delight.
. In this sense, the presence of the Absolute in the divine soul is eternal, natural, ever-present, thus always possessing the absoluteness of the Absolute without fail. Thus the presence of the Absolute is not occasional, gained with difficulty or effort, nor is it an addition or acquisition or culmination superimposed on its ordinary state of being. It will exclude no condition or division.
It would be the very foundation of its being both in the unity and the differentiation. It would be present to it in all its knowing. willing, doing enjoying. It would be absent neither from it.
timeless self nor from its movement in Time. It means the divine soul is in the plane of simultaneous integrality of Time-eternity and Timeless-eternity. The Absolute exists in its unconditionedpoints beyond all cause and circumstances. The relative exists in the relation of circumstance, condition and causality. The divine soul exists in both excludes neither. It enjoys freedom and delight. It issues from the constant presence of the Absolute. It is secure in its play. It gets the root and sap and essence of its divine being. They are opposite states. The presence of theAbsolute ensures it both the statuses.
Page 152 / Para 5: The eternal existence of Sachchidananda live in the two terms of the One and the Many. The immutable existence of Sachchidananda is the Transcendent - the Self Conscious Being lives in Timelessness. May be it lives in its conscious existence only in the One or as the One. The One and the Many are the two inseparable poles of the self-unfolding of the Absolute. That, the Absolute, the integral Brahman, may unfold itself like that. Whether the Supreme, the Self-Conscious Being, the Transcendent Being, being in Timeless plane would doso consciously is a question. All beings, being the expression of the Absolute, live so. It is to our divided self-awareness, only one side reveals. It is an incompatibility, a gulf between the two
driving us towards a choice. Once a choice is made, we dwell in the multiplicity. There we are excited from the direct and entire consciousness of the One. It is the consciousness of the unity repellent of the Consciousness of the Many. The innumerable multiplicity is held in the One as a potential. As it is unexpressed, to our mental experience it is non-existent. The One has an extended consciousness. It holds the multiplicity thereon out and active as the play of its own conscious being, will and delight. It would be equally aware of the Many. They constantly draw down to themselves the One. The One is their eternal source of their existence and reality. There are the Many ever mounting up attracted to the One. The one is their eternalculmination and blissful justification of all their play of difference. This is a vast view of things. It is the mould of the Truth
Consciousness. It is the foundation of the large Truth and Right. It was hymned by the Vedic seers. This is a unity of all these terms of opposition. It is the real Adwaita. It is the supreme comprehending word of the knowledge of the unknowable.
Page 153/Para 6: Being, consciousness, will and delight vary. It is the outflowing, the extension, the diffusion of that self-concentrated unity developing itself, not into difference and division, but into another, an extended form of infinite oneness. In 1937 Government of Tamil Nadu (then Madras Presidency. started a department of sales tax. In post independent year. departments of Tourism, Science and Technology were started. It does not mean the government is dividing itself each part different from the original. It means the government that is collecting land revenue and maintaining law and order, now take. another FORM suitable to the expanding trade and proliferatingtourism. That too is the government, the self same government, taking another form and serving yet another purpose. Division and difference of the united being is commissioned to serve othervarious purposes suited to conditions of creation. Sachchidanandais served by Unity, the self-concentration of the Unitarianconsciousness. Cosmos is served by division that is only differentiation. It will always be concentrated in oneness in the essence of its being. It will always be manifested in variation in the extension of its being. A company will always beconcentrated in the corporate headquarters as the government isconcentrated in Madras or Delhi. Its manifestations will be in the branches of the company and the department of thegovernment. All that takes from in itself will be the manifested potentialities of the One. All the programmes the department.
implement in the districts will be the programmes the government has fashioned at its head quarters. The One is variously knownas the Word or Name vibrating out of the nameless Silence. It
is the Form realising the formless essence. It is the active Will or Power proceeding out of tranquil Force. It is the ray of self-cognition gleaming out of the sum of timeless self-awareness.
It is the wave of becoming rising up into shape of self-conscious existence out of the eternally self-conscious Being. It is the joy and love welling forever out of the eternal self-Delight. The
government starts schools and hospitals. It erects pleasure lovingparks. It chalks out schemes for athletes to go to the Olympic tournament. The aspiration in the people for education becomes
schools. The urge for good health in the population generate.hospitals and so on. The power is there in the people, thegovernment is only an instrument, the programmes are theresults. The schools, hospitals, the programmes are the government in another shape. In fact, they are the society in
varied forms. It is the Absolute biune self-unfolding. Each relativity in it - a Name, a Form . will be absolute in itself because aware of itself as the Absolute. Every governmentschool will be aware of its origin in the government. It excludes the ignorance which excludes other relativities as alien to its being or less complete than itself.
Page 154/Para 7: There are three grades of the Supramental existence. They are the extensions of Sachchidananda. The divine soul will be aware of them. We are mentally compelled to regard
them as grades. Here it won't be so. It will be a triune fact of the self-manifestation of Sachchidananda. Its embrace is one of comprehensive self-realisation. (A vast comprehensiveness is the foundation of the truth-conscious Supermind. A senior officer ofone department rises to the top by experience. He knows all about the department. But he won't have the same knowledge of
other departments. An I.A.S. officer does not relate to the department in terms of details. He deals with the essence of the decision which is the same for all the departments. He will be
in a position to realize by self-comprehension any department). The divine soul knows that all things in the world are made by God, the Self of all. His knowing includes the conception.
perception and sensation. When a law of guaranteed employmentis made, all of us are able to conceive what it is. Because of corrupt practices in admission a rule is passed to publish the
scores of the selected candidates. It eliminates corruption. Everyone is able to more than conceiveof the rule. They perceive the validity of that measure. Perception is the feeling of conception. In the 60s widows. pension was announced. Every eligible widow not only could receive the benefit or perceive it. They actually sensed the order and its value. The conception of the divine soul that Self is all or all are made of Self is divinely conceived. Its conception is extended to perception and sensation. All things are conceived of as its own self. There is only one self. It is the self of all. This self is of the Self-being. By itsSelf-becoming all selves comes into existence. By becoming we
understand the One becomes the Many, each separate anddivided from the other. It is not felt as divided beings. In being divided, it has no existence apart from its own consciousness. If
you have borrowed and the lender pursues you, you have to repay it at your cost and expense. It is the state of a divided being. Being part of a family, you are not on your own. You are one
with the entire family. Others will pay your debts whenever it isnecessary. All existences are soul-forms of the One. Each of these soul forms has its own being in the One. Each has its own
standpoint in the One. Each has its own relationships with all theother existences. These existences people that infinite unity. But all are dependents on the one. Each is a conscious form of Him
in His own infinity. The divine soul will divinely conceive, perceive and sense all these. Liken the Parliament to the One,the state legislatures, municipalities and panchayats as the soul-form of each. Each of these bodies is made out of an Act of Parliament. Each has its legal, political representation in the Parliament. The country is a vast infinite unity peopled by these many bodies. Each of these bodies is a conscious form of the Parliament in its own infinity. The divine soul is conscious of the
individuality of each thing in the world. It is able to conceive,perceive and sense it. Individuality is their separate standpoint living as the individual Divine. Each finds itself with the One and
Supreme dwelling in it. None of them is a mere form or eidolon. It is not an illusion, not a mere foaming wave on the surface of an immobile ocean. (These are inadequate mental images.) Each
of these is a whole in the whole, a truth that repeats an infinite Truth, a wave that is all the sea, a relative that proves to be the Absolute. This will be self-evident when we see it behind the
In a monarchy men are valued by birth mostly. In democracy, each individual is potentially the President of the nation since he is endowed with franchise. The President, thePrime Minister, other high dignitaries all belong to a category unapproachable by the people. When Mahatma Gandhi was alive he was in a special category that combined the high and the low- the timeless and the time; the Absolute and the relative -who can be likened to the divine soul. Though anyone can rise to any
high post or position, the real transformation of the country into a spiritual nation will be achieved only when everyone become. a saint, a Mahatma Gandhi.
Page 154/Para 8: For these three are aspects of one Existence. The first is based upon that self-knowledge which in our human realization of the Divine is the Self in us becoming all existences.
This is a description of the Upanishads. The second is seeing all existences in the Self. The third is seeing the Self in all existences. The first is the basis of our oneness with all. The second is the basis of our oneness in difference. The third is the individuality in the universe. Our mentality is defective. It has a need for exclusive concentration. It compels us to dwell in anyone of these aspects of self-knowledge. It excludes other forms of self-knowledge. This is an imperfect realization. It is also an exclusive experience. It brings in an element of human error into the very Truth itself. It introduces a conflict. It is a mental negation into an all comprehending unity. The essential character of the Supermind is a comprehending oneness. It issues out of the infinite totality. It is so because it is a divine Supermind. To it this will represent itself as a triple realization. Indeed it is
a triune realisation.
Page 154/Para 9: Let us suppose this soul to take its poise. It. centre is in the consciousness of the individual Divine. It acts in distinct relation with the 'others'. Still it has a foundation of its consciousness. It is there in the entire unity. All emerges from that. Also it will have in the background of its consciousness another type of unity. It will be the extended and modified unity.
It will be capable of returning from them its individuality. Andit will be capable of contemplating from them. In the Vedas all these poises are asserted of the gods. In essence the gods are one
existence. The sages call them by different names. Their action is founded in and proceeding from the large Truth and Right. Agni or another is said to be all the other gods. He is the One
that becomes all. At the same time he is said to contain all thegods in himself as the nave of a wheel contains the spokes. Heis the One that contains all. And yet as Agni he is described as
a separate deity, He helps all others. He exceeds them in force and knowledge. Yet Agni is inferior to them in cosmic position. He is employed by them as messenger, priest or worker. He is
the creator of the world and father. He is yet the son born of our works. He is the original. He is the manifested indwelling Selfor Divine, the One then inhabits all.
Page 154/ Para 10: God is the supreme Self of the divine soul. All the relations of the divine and with God will be determinedby this comprehensive self-knowledge. Its relations with its other selves in other forms too will be so determined. These relations will be relations of being, will be relations of consciousness and knowledge and relation of will and force and lastly will be
relations of love and delight. They are infinite in their potentiality and variations. They need exclude no possible relation of soul with soul. As long as they are compatible with the preservation
of the inalienable sense of unity, such relations endure. It is so inspite of every phenomenon of difference. The divine soul enjoys its relationship. It will have the delight of all its experience in
itself. Other selves are created for this purpose in other forms. The divine soul will have the delight of all its experience of relation with others as a communion. It will have the delight of the experiences of its other selves as if they were its own. Indeed they really are. It will be aware of its own experiences. It will be aware of its relations with others. It will be aware of its experiences with others. It will be aware of their relations withitself. All these relations and experiences are joy or Ananda to it. It is the Ananda of the One. The One is the supreme Self. It is its own self. It is differentiated by separate habitation of allthese forms. They are comprehended in its own being but still one in difference. Therefore it has all these capacities. This unityis the basis of all these experiences. Therefore it will be free from the discords of our divided consciousness. They are divided by ignorance and separate egoism. All these selves and their relations will play consciously into each other's hands. They will part and melt into each other. They are like the numberless note.
of an eternal harmony.
Page 156/Para 11: The rule is the same for all relationships. There is the relationship between being and being; consciousnes. with consciousness; delight with delight; of each with the other.
In none of these relationships will ever arise a discord? Neitherbetween knowledge and will or will with delight. It is a play of a self-blissful conscious force of being. It plays in obedience to
this truth of unity. No will can be at strife with knowledge. Will and delight of one soul cannot clash with the knowledge, will of delight of another soul. They all are aware of their unity. Theclash, strife and discord are in our divided being. In the divine soul the clash will be a meeting, the strife will be an entwining, the discord will be a mutual inter play of different notes of an eternal harmony.
Page 156/ Para 12: God is the supreme Self of the divine soul. The divine soul will know the existence of the transcendent divin. and the Universal Divine. It knows the oneness that exist.
between the three. More than knowing it will sense that onenes. as a mother senses the presence of her child. It will enjoy that oneness in itself in its individuality with God and in universality
with other jivatmas. An officer has a relation with the head of the department and out of which a major thing is accomplished. That gives him a new relationship with his own subordinate staff.
The one he enjoys in his status and the other he enjoys in itsexecution. Knowing the head of the Department personally give. him a psychological satisfaction. That same relationship alone will
make his staff execute the office work with enthusiasm andefficiency. One is psychological and the other is functional. God is omniscient, omnipotent, omnipresent. But how all knowledge
one has is to be expressed in a relationship. So, it expresses what is appropriate to the occasion and holds back the rest. What in the lower world is incapacity is a voluntary holding back in the
divine soul. We have intense relationship with some and shallowrelationship with others. In any relationship we express what is appropriate and hold back what is not. In lower characters who
cannot handle himself he is unable to behave like that. He meets the one and avoids the other. It is an inability in him to hold back what is not directly called for. It is full of love and joy. The
divine soul in its relations feels divine ecstasy. If it is not fully felt it is held back. All its becoming will be in response to these activities. What is ending, death, annihilation with us will only be
rest, transition, or holding back of the joyous creative Maya is the eternal being of Sachchidananda. At the same time this oneness will not preclude relations of the divine soul with God.
God is its supreme Self. God is founded on the difference separating itself from unity to enjoy that unity otherwise. A father who entrusts his company to his son faces several results.
(1) The son learns under the father learning more because of freedom (2) The son turns loose and lets the company slip down from the efficiency of his father's days (3) The son eliminates the
father till the father regrets having given the responsibility to his son. The first is a relationship of freedom. It is a freedom to grow. No son or subordinate will learn to make the right decision
if he is in the shadow of his father or boss. Capacity shapes in freedom and not in authority. The son must make his own errors and learn. That way he will soon excel his father. A father who
started 17 ventures and failed in all died. His children, 4 of them, all became a success at various levels of 3 crores, 1. crores and 100 crores but they slid down to lower levels. The fourth rose steadily to cross a few hundred crores. This son's success is his father's success if not in his time. The joy of the One God is great. The joy of the Many is greater. The divine soul enjoys the relation with God on one side and the Many of the other side. The enjoyment of the divine soul of the One, the Many in the cosmos, in the universe is greater than all the other known enjoyments. It is in search of this greater enjoyment of the Absolute created the world.
Page 157/Para 13: What is the condition in which and by which this nature of the life of the divine soul will realise itself. We know the properties, qualities, activities and formalities. All
experience in relation proceeds through certain forces. These forces formulate themselves as properties etc. They are the instrumentation of transformation. Mind throws itself into various
forms of mind power. They are judgment, observation, memory,sympathy. These are proper to its own proper being. This is true of Truth-consciousness. It is Supermind. It has to effect the
relationship of soul with soul similarly. It must fashion forces , faculties and functionings proper to the supramental being. Otherwise there will be no play of differentiation. Later we will
take up the psychological conditions of divine life. When we are there, these can be discussed. At present we are only considering its metaphysical foundation, its essential nature and principles. It
is enough we now say that the abolition of ego and its effects of division in consciousness is the one essential condition of divine Life. The presence of ego and division constitute our death .
Mortality - and it is our fall from the Divine. This is our 'original' sin.. In philosophic language it is deviation from the Truth and the Right and the Spirit. It deviates from oneness, integrality and
harmony. This deviation was necessary for the plunge into Ignorance. It is the soul's adventure in the world. It is from that is born the suffering of humanity. Hence man aspires.
Ideas in each para of the Chapter.
150/1. Having a precise philosophic definition of God orDivine, we can now try to know how the divine life is ever to be reached.
What is the divine soul, in the infinite play of the self.-multiplied Identical?
The divine soul resides in the conscious play of Sachchidananda self-contained in it pure, infinite.
self-existent, untrammeled by the fall into Ignorance.
It is constantly in the presence of the Absolute effortlessly as if it is its nature status.
It dwells simultaneously in the One as well as the Many.
The divine soul never loses its foundation of Unity even when it is divided into multiplicity. To it the relative is the Absolute.
In its extension the divine soul will be able to conceive, perceive and sense the triune fact of Self becoming all. all in the Self and Self in all.
Self becoming all is the basis of oneness, all in the Selfis the Oneness in the difference, and Self in all is the individuality of all.
Agni is the One who is all gods in whom all godsconverse and who serves all.
The divine soul experiences all in itself, enjoys allrelationships as communion and the experience of each as its own.
The natural clash of knowledge with will or joy to the mind is totally absent in the divine soul.
The divine soul in its relationship with God expresses omnipresence, omniscience and omnipresent. It does it by expressing one aspect and holding back all the rest. What is incapacity in Man is self discipline in the divine soul.
Man has to develop the faculties, forces andfunctionings of the Supermind to become the divine soul.
ஸ்ரீ அரவிந்த சுடர்
. பழமொழி, வழக்கிலுள்ள உண்மையை அறிவது.
. அறிவுக்குப் புலப்பட்டதை உணர்வு ஏற்றுக்கொள்வது.
. இதுவரை உண்மை என அறிந்ததைப் பூரணமாக அறிவது.
. பொதுவாக மரபிலுள்ள உண்மைக்குச் சொந்த வாழ்வில் உள்ளசூட்சுமம் தெரிவது.
. நம் நம்பிக்கைகளின் எதிரானவற்றைவிளங்கிக்கொள்ளுதல்.
. உடலால் கட்டுப்படுத்த முடியாததை, மனதால் கட்டுப்படுத்துவது.
. பொது உண்மையின் சொந்த சொரூபம்.
. அடுத்தவர் உணர்ச்சியை மதிப்பது.
. நமக்கிழைக்கப்பட்ட அநீதியிலுள்ள நியாயத்தை அறிவது.
. நம்முடைய நியாயத்திலுள்ள அநியாயத்தைக் காண்பது.
. மனச்சாட்சி எதிரி என்பது.
. அறியாமையின் ஞானத்தை அறிவது விவேகம் எனப்படும்.

book | by Dr. Radut