Wednesday, November 26, 2014

The Future Realisation - New Delhi


Sunday, November 16, 2014

Correcting the Ongoing Misperceptions of the Kali Yuga

 
'Kaliyuga is only the key. In effect it does not exist, or, as was stated in the ['The Mysterious Yugas']: "We are always in a Kaliyuga.

 . . . In truth mankind is in the 'dark' simply by not realizing that there is no such thing as a Kaliyuga, and that in effect the Age of Darkness is only determined by an ignorance of Truth, which can come about in any age." 

'The Sphinx was built precisely at the time the precession [of the equinoxes] was passing over or within the vicinity of 0° Leo, carrying humanity into the Satyayuga
some 10,800 years ago.'

- Patrizia Norelli-Bachelet, The Gnostic Circle [bold emphasis added]


After reading 'Our Ancient Origins: The Cycles of Time & The Kali Yuga' by V. Susan Ferguson as published on a website entitled Ancient Origins - Reconstructing the Story of Humanity's Past, I thought perhaps it is once again to revisit the work of Vedic Cosmologist Patrizia Norelli-Bachelet on this subject, in efforts to correct the ongoing misconstructions of the story of humanity's past. I whipped up the above image on Inkscape to help give people a visual of the Yugas as seen in conjunction with the Precessional Cycle and the Astrological Ages.

"The figures of the Yugas (Ages)," Ms. Norelli-Bachelet writes her book The Gnostic Circle, 'are not in actual fact years, as is commonly believed, but rather to seconds of degrees of celestial longitude.' She notes that the 432,000 measure of the yugas, when understood in terms of the 360° circle is equivalent to 120°. Applied to the Great Year or the 25,920 year Precession of the Equinoxes, this measure is equivalent to 1/3rd of the 12-age Precession of the Equinoxes (= 8,640 years or 4 Astrological Ages).

In the image above it can be seen that the Kaliyuga is the INTEGER, or the ONE of the circle of 9.

1 Kali Yuga = 1/3 Precessional Year
3 Kali Yuga = 1 Precessional Year
9 x Kali Yuga = 3 Precessional Year 

Those truly interested in SEEING the truth of the Yugas, and thus the story of not only humanity's past but also its present and future must take into consideration the Vedic Laws of Equivalence wherein the evolutionary laws of the Vedic Year equally applies to the 12 months of the Earth's year and the 12 age Great Year (Precessional Year), and wherein all cycles are known to be self-similar. Understanding that the Vedic Year is a description of the Earth's journey around the SUN, it then makes perfect sense that the measure of this SUN as passed down to us from the Vedic age, is 432,000 miles. Thus the Kali Yuga is equivalent to the SUN and thus one Great Year (Precessional Year) consists of 3 SUNS and the Maha Yuga cycle [shown above] consists of 9 SUNS.

The Sun's Symbol
The Sun's radius in miles: 432,000

______________________________________

'Revisiting the Measure of the Yugas'
'Revisiting the Measure of the Yugas, continued'
'The Unifying Language' (PNB's comments on the Yuga issue)

Thursday, November 6, 2014

Sri Aurobindo - 'Nothingness is a creation of our mind'


'Nothing can arise from Nothing. Asat, nothingness, is a creation of our mind; where it cannot see or conceive, where its object is something beyond its grasp, too much beyond to give even the sense of a vague intangibility, then it cries out, "Here there is nothing." Out of its own incapacity it has created the conception of a zero. But what in truth is this zero? It is an incalculable Infinite... Our sense by its incapacity has invented darkness. In truth there is nothing but Light, only it is a power of light either above or below our poor human vision's limited range.' 

Sri Aurobindo, The Web of Yoga, 
Centenary Edition, Vol. 17, p. 48

Friday, October 31, 2014

Sri Aurobindo's Integral Yoga - A Call to End the Unnecessary Negation of Matter - Part II


An Excerpt from The Life Divine, Book II - 'The Knowledge and the Ignorance ˗ The Spiritual Evolution', Chapter VI - 'Reality and the Cosmic Illusion'  by Sri Aurobindo 
The Buddha applied his penetrating rational intellect supported by an intuitive vision to the world as our mind and sense see it and discovered the principle of its construction and the way of release from all constructions, but he refused to go farther. Shankara took the farther step and regarded the suprarational Truth, which Buddha kept behind the veil as realisable by cancellation of the constructions of consciousness but beyond the scope of the reason's discovery. Shankara, standing between the world and the eternal Reality, was that the mystery of the world must be ultimately suprarational, not conceivable or expressible by our reason, anirvacanīya; but he maintained the world as seen by the reason and sense as valid and had therefore to posit an unreal reality, because he did not take one step still farther. For to know the real truth of the world, its reality, it must be seen from the suprarational awareness, from the view of the Superconscience that maintains and surpasses and by surpassing know it in its truth, and no longer from the view of the consciousness that is maintained by it and surpassed by it and therefore does not know it or knows it only by its appearance. It cannot be that to that self-creative supreme consciousness the world is an incomprehensible mystery or that it is to it an illusion that is yet not altogether an illusion, a reality that is yet unreal. The mystery of the universe must have a divine sense to the Divine; it must have a significance or a truth of cosmic being that is luminous to the Reality that upholds it with its transcending and yet immanent superconscience.
        If the Reality alone exists and all is the Reality, the world also cannot be excluded from that Reality; the universe is real. If it does not reveal to us in its forms and powers the Reality that it is, if it seems only a persistent and yet changing movement in Space and Time, this must be not because it is unreal or because it is not at all That, but because it is a progressive self-expression, a manifestation, an evolving self-development of That in Time which our consciousness cannot yet see in its total or its essential significance. In this sense we can say that it is That and not That,– because it does not disclose all the Reality through any form or sum of its forms of self-expression; but still all its forms are forms of the substance and being of that Reality. All finites are in their spiritual essence the Infinite and, if we look deep enough into them, manifest to intuition the Identical and Infinite. It is contended indeed that the universe cannot be a manifestation because the Reality has no need of manifestation, since it is for ever manifest to itself; but so equally it can be said that the Reality has no need of self-illusion or illusion of any kind, no need to create a Mayic universe. The Absolute can have no need of anything; but still there can be,– not coercive of its freedom, not binding on it, but an expression of its self-force, the result of its Will to become,– an imperative of a supreme self-effectuating Force, a necessity of self-creation born of the power of the Absolute to see itself in Time. This imperative represents itself to us as a Will to create, a Will of self-expression; but it may be better represented as a force of being of the Absolute which displays itself as a power of itself in action. If the Absolute is self-evident to itself in eternal Timelessness, it can also be self-manifest to itself in eternal motion of Time. Even if the universe is only a phenomenal reality, still it is a manifestation or phenomenon of Brahman; for since all is Brahman, phenomenon and manifestation must be the same thing: the imputation of unreality is a superfluous conception, otiose and unnecessarily embarrassing, since whatever distinction is needed is already there in the concept of Time and the timeless Eternal and the concept of manifestation.
        The one thing that can be described as an unreal reality is our individual sense of separativeness and the conception of the finite as a self-existent object in the Infinite. This conception, this sense are pragmatically necessary for the operations of the surface individuality and are effective and justified by their effects; they are therefore real to its finite reason and finite self-experience: but once we step back from the finite consciousness into the consciousness of the essential and infinite, from the apparent to the true Person, the finite or the individual still exists but as being and power and manifestation of the Infinite; it has no independent or separate reality. Individual independence, entire separativeness are not necessary for individual reality, do not constitute it. On the other hand, the disappearance of these finite forms of the manifestation is evidently a factor in the problem, but does not by itself convict them of unreality; the disappearance may be only a withdrawal from manifestation. The cosmic manifestation of the Timeless takes place in the successions of Time: its forms must therefore be temporary in their appearance on the surface, but they are eternal in their essential power of manifestation; for they are held always implicit and potential in the essence of things and in the essential consciousness from which they emerge: timeless consciousness can always turn their abiding potentiality into terms of time-actuality. The world would be unreal only if itself and its forms were images without substance of being, figments of consciousness presented to itself by the Reality as pure figments and then abolished for ever. But if manifestation or the power of manifestation is eternal, if all is the being of Brahman, the Reality, then this unreality or illusoriness cannot be the fundamental character of things or of the cosmos in which they make their appearance.
        A theory of Maya in the sense of illusion or the unreality of cosmic existence creates more difficulties than it solves; it does not really solve the problem of existence, but rather renders it for ever insoluble. For, whether Maya be an unreality or a non-real reality, the ultimate effects of the theory carry in them a devastating simplicity of nullification. Ourselves and the universe fade away into nothingness or else keep for a time only a truth which is little better than a fiction. In the thesis of the pure unreality of Maya, all experience, all knowledge as well as all ignorance, the knowledge that frees us no less than the ignorance that binds us, world-acceptance and world-refusal, are two sides of an illusion; for there is nothing to accept or refuse, nobody to accept or refuse it. All the time it was only the immutable superconscient Reality that at all existed; the bondage and release were only appearances, not a reality. All attachment to world-existence is an illusion, but the call for liberation is also a circumstance of the illusion; it is something that was created in Maya which by its liberation is extinguished in Maya. But this nullification cannot be compelled to stop short in its devastating advance at the boundary fixed for it by a spiritual Illusionism. For if all other experiences of the individual consciousness in the universe are illusions, then what guarantee is there that its spiritual experiences are not illusions, including even its absorbed self-experience of the supreme Self which is conceded to us as utterly real? For if cosmos is untrue, our experience of the cosmic consciousness, of the universal Self, of Brahman as all these beings or as the self of all these beings, the One in all, all in the One has no secure foundation, since it reposes in one of its terms on an illusion, on a construction of Maya. That term, the cosmic term, has to crumble, for all these beings which we saw as the Brahman were illusions; then what is our assurance of our experience of the other term, the pure Self, the silent, static or absolute Reality, since that too comes to us in a mind moulded of delusion and formed in a body created by an Illusion? An overwhelming self-evident convincingness, an experience of absolute authenticity in the realisation or experience is not an unanswerable proof of sole reality or sole finality: for other spiritual experiences such as that of the omnipresent Divine Person, Lord of a real Universe, have the same convincing, authentic and final character. It is open to the intellect which has once arrived at the conviction of the unreality of all other things, to take a farther step and deny the reality of Self and of all existence. The Buddhists took this last step and refused reality to the Self on the ground that it was as much as the rest a construction of the mind; they cut not only God but the eternal Self and impersonal Brahman out of the picture.
        An uncompromising theory of Illusion solves no problem of our existence; it only cuts the problem out for the individual by showing him a way of exit: in its extreme form and effect, our being and its action become null and without sanction, its experience, aspiration, endeavour lose their significance; all, the one incommunicable relationless Truth excepted and the turning away to it, become equated with illusion of being, are part of a universal Illusion and themselves illusions. God and our-selves and the universe become myths of Maya; for God is only a reflection of Brahman in Maya, ourselves are only a reflection of Brahman in illusory individuality, the world is only an imposition on the Brahman's incommunicable self-existence. There is a less drastic nullification if a certain reality is admitted for the being even within the illusion, a certain validity for the experience and knowledge by which we grow into the spirit: but this is only if the temporal has a valid reality and the experience in it has a real validity, and in that case what we are in front of is not an illusion taking the unreal for real but an ignorance misapprehending the real. Otherwise if the beings of whom Brahman is the self are illusory, its selfhood is not valid, it is part of an illusion; the experience of self is also an illusion: the experience “I am That” is vitiated by an ignorant conception, for there is no I, only That; the experience “I am He” is doubly ignorant, for it assumes a conscious Eternal, a Lord of the universe, a Cosmic Being, but there can be no such thing if there is no reality in the universe. A real solution of existence can only stand upon a truth that accounts for our existence and world-existence, reconciles their truth, their right relation and the truth of their relation to whatever transcendent Reality is the source of everything. But this implies some reality of individual and cosmos, some true relation of the One Existence and all existences, of relative experience and of the Absolute.
        The theory of Illusion cuts the knot of the world problem, it does not disentangle it; it is an escape, not a solution: a flight of the spirit is not a sufficient victory for the being embodied in this world of the becoming; it effects a separation from Nature, not a liberation and fulfilment of our nature. This eventual outcome satisfies only one element, sublimates only one impulse of our being; it leaves the rest out in the cold to perish in the twilight of the unreal reality of Maya. As in Science, so in metaphysical thought, that general and ultimate solution is likely to be the best which includes and accounts for all so that each truth of experience takes its place in the whole: that knowledge is likely to be the highest knowledge which illumines, integralises, harmonises the significance of all knowledge and accounts for, finds the basic and, one might almost say, the justifying reason of our ignorance and illusion while it cures them; this is the supreme experience which gathers together all experience in the truth of a supreme and all-reconciling oneness. Illusionism unifies by elimination; it deprives all knowledge and experience, except the one supreme merger, of reality and significance.
        But this debate belongs to the domain of the pure reason and the final test of truths of this order is not reason but spiritual illumination verified by abiding fact of spirit; a single decisive spiritual experience may undo a whole edifice of reasonings and conclusions erected by the logical intelligence. Here the theory of Illusionism is in occupation of a very solid ground; for, although it is in itself no more than a mental formulation, the experience it formulates into a philosophy accompanies a most powerful and apparently final spiritual realisation. It comes upon us with a great force of awakening to reality when the thought is stilled, when the mind withdraws from its constructions, when we pass into a pure selfhood void of all sense of individuality, empty of all cosmic contents: if the spiritualised mind then looks at individual and cosmos, they may well seem to it to be an illusion, a scheme of names and figures and movements falsely imposed on the sole reality of the Self-Existent. Or even the sense of self becomes inadequate; both knowledge and ignorance disappear into sheer Consciousness and consciousness is plunged into a trance of pure superconscient existence. Or even existence ends by becoming too limiting a name for that which abides solely for ever; there is only a timeless Eternal, a spaceless Infinite, the utterness of the Absolute, a nameless peace, an overwhelming single objectless Ecstasy. There can certainly be no doubt of the validity,– complete within itself,– of this experience; there can be no denial of the overwhelming decisive convincingness,– ekātma-pratyayasāram,– with which this realisation seizes the consciousness of the spiritual seeker. But still all spiritual experience is experience of the Infinite and it takes a multitude of directions; some of them,– and not this alone,– are so close to the Divine and the Absolute, so penetrated with the reality of Its presence or with the ineffable peace and power of the liberation from all that is less than It, that they carry with them this overwhelming sense of finality complete and decisive. There are a hundred ways of approaching the Supreme Reality and, as is the nature of the way taken, so will be the nature of the ultimate experience by which one passes into That which is ineffable, That of which no report can be given to the mind or expressed by any utterance. All these definitive culminations may be regarded as penultimates of the one Ultimate; they are steps by which the soul crosses the limits of Mind into the Absolute. Is then this realisation of passing into a pure immobile self-existence or this Nirvana of the individual and the universe one among these penultimates, or is it itself the final and absolute realisation which is at the end of every journey and transcends and eliminates all lesser experience? It claims to stand behind and supersede, to sublate and to eliminate every other knowledge; if that is really so, then its finality must be accepted as conclusive. But, against this pretension, it has been claimed that it is possible to travel beyond by a greater negation or a greater affirmation,– to extinguish self in Non-Being or to pass through the double experience of cosmic consciousness and Nirvana of world-consciousness in the One Existence to a greater Divine Union and Unity which holds both these realisations in its vast integral Reality. It is said that beyond the duality and the non-duality there is That in which both are held together and find their truth in a Truth which is beyond them. A consummating experience which proceeds by the exceeding and elimination of all other possible but lesser experiences is, as a step towards the Absolute, admissible. A supreme experience which affirms and includes the truth of all spiritual experience, gives to each its own absolute, integralises all knowledge and experience in a supreme reality, might be the one step farther that is at once a largest illuminating and transforming Truth of all things and a highest infinite Transcendence. The Brahman, the supreme Reality, is That which being known all is known; but in the illusionist solution it is That, which being known, all becomes unreal and an incomprehensible mystery: in this other experience, the Reality being known, all assumes its true significance, its truth to the Eternal and Absolute.
        All truths, even those which seem to be in conflict, have their validity, but they need a reconciliation in some largest Truth which takes them into itself; all philosophies have their value,– if for nothing else, then because they see the Self and the universe from a point of view of the spirit's experience of the many-sided Manifestation and in doing so shed light on something that has to be known in the Infinite. All spiritual experiences are true, but they point towards some highest and widest reality which admits their truth and exceeds it. This is, we may say, a sign of the relativity of all truth and all experience, since both vary with the outlook and the inlook of the knowing and experiencing mind and being; each man is said to have his own religion according to his own nature, but so too each man may be said to have his own philosophy, his own way of seeing and experience of existence, though only a few can formulate it. But from another point of view this variety testifies rather to the infinity of aspects of the Infinite; each catches a partial glimpse or a whole glimpse of one or more aspects or contacts or enters into it in his mental or his spiritual experience. To the mind at a certain stage all these viewpoints begin to lose their definitiveness in a large catholicity or a complex tolerant incertitude, or all the rest may fall away from it and yield place to an ultimate truth or a single absorbing experience. It is then that it is liable to feel the unreality of all that it has seen and thought and taken as part of itself or its universe. This “all” becomes to it a universal unreality or a many-sided fragmental reality without a principle of unification; as it passes into the negativing purity of an absolute experience, all falls away from it and there remains only a silent and immobile Absolute. But the consciousness might be called to go farther and see again all it has left in the light of a new spiritual vision: it may recover the truth of all things in the truth of the Absolute; it may reconcile the negation of Nirvana and the affirmation of the cosmic consciousness in a single regard of That of which both are the self-expressions. In the passage from mental to overmind cognition this many-sided unity is the leading experience; the whole manifestation assumes the appearance of a singular and mighty harmony which reaches its greatest completeness when the soul stands on the border between Overmind and Supermind and looks back with a total view upon existence.
        This is at least a possibility that we have to explore and pursue this view of things to its ultimate consequence. A consideration of the possibility of a great cosmic Illusion as the explanation of the enigma of being had to be undertaken because this view and experience of things presents itself powerfully at the end of the mental spiral where that reaches its point of breaking or point of cessation; but once it is ascertained that it is not the obligatory end of a scrupulous enquiry into the ultimate truth, we can leave it aside or refer to it only when needed in connection with some line of a more plastic course of thought and reasoning. Our regard can now be concentrated on the problem that is left by the exclusion of the illusionist solution, the problem of the Knowledge and the Ignorance.
        All turns round the question “What is Reality?” Our cognitive consciousness is limited, ignorant, finite; our conceptions of reality depend on our way of contact with existence in this limited consciousness and may be very different from the way in which an original and ultimate Consciousness sees it. It is necessary to distinguish between the essential Reality, the phenomenal reality dependent upon it and arising out of it, and the restricted and often misleading experience or notion of either that is created by our sense-experience and our reason. To our sense the earth is flat and, for most immediate practical purposes, within a limit, we have to follow the sense reality and deal with the flatness as if it were a fact; but in true phenomenal reality the flatness of the earth is unreal, and Science seeking for the truth of the phenomenal reality in things has to treat it as approximately round. In a host of details Science contradicts the evidence of the senses as to the real truth of phenomena; but, still, we have to accept the cadre provided by our senses because the practical relations with things which they impose on us have validity as an effect of reality and cannot be disregarded. Our reason, relying on the senses and exceeding them, constructs its own canons or notions of the real and unreal, but these canons vary according to the standpoint taken by the reasoning observer. The physical scientist probing into phenomena erects formulas and standards based on the objective and phenomenal reality and its processes: to his view mind may appear as a subjective result of Matter and self and spirit as unreal; at any rate he has to act as if matter and energy alone existed and mind were only an observer of an independent physical reality which is unaffected by any mental processes  or any presence or intervention of a cosmic Intelligence. The psychologist, probing independently into mind consciousness and mind unconsciousness, discovers another domain of realities, subjective in its character, which has its own law and process; to him Mind may even come to appear as the key of the real, Matter as only a field for mind, and spirit apart from mind as something unreal. But there is a farther probing which brings up the truth of self and spirit and establishes a greater order of the real in which there is a reversal of our view both of the subjective mind realities and objective physical realities so that they are seen as things phenomenal, secondary, dependent upon the truth of self and the realities of the spirit. In this deeper search into things mind and matter begin to wear the appearance of a lesser order of the real and may easily come to appear unreal.
        But it is the reason accustomed to deal with the finite that makes these exclusions; it cuts the whole into segments and can select one segment of the whole as if it were the entire reality. This is necessary for its action since its business is to deal with the finite as finite, and we have to accept for practical purposes and for the reason's dealings with the finite the cadre it gives us, because it is valid as an effect of reality and so cannot be disregarded. When we come to the experience of the spiritual which is itself the whole or contains the whole in itself, our mind carries there too its segmenting reason and the definitions necessary to a finite cognition; it cuts a line of section between the infinite and the finite, the spirit and its phenomena or manifestations, and dubs those as real and these as unreal. But an original and ultimate consciousness embracing all the terms of existence in a single integral view would see the whole in its spiritual essential reality and the phenomenon as a phenomenon or manifestation of that reality. If this greater spiritual consciousness saw in things only unreality and an entire disconnection with the truth of the spirit, it could not have – if it were itself a Truth-Consciousness – any reason for maintaining them in continuous or recurrent existence through all Time: if it so maintains them, it is because they are based on the realities of the spirit. But, necessarily, when thus integrally seen, the phenomenal reality would take on another appearance than when it is viewed by the reason and sense of the finite being; it would have another and deeper reality, another and greater significance, another and more subtle and complex process of its movements of existence. The canons of reality and all the forms of thought created by the finite reason and sense would appear to the greater consciousness as partial constructions with an element of truth in them and an element of error; these constructions might therefore be described as at once real and unreal, but the phenomenal world itself would not become either unreal or unreal-real by that fact: it would put on another reality of a spiritual character; the finite would reveal itself as a power, a movement, a process of the Infinite.
        An original and ultimate consciousness would be a consciousness of the Infinite and necessarily unitarian in its view of diversity, integral, all-accepting, all-embracing, all-discriminating because all-determining, an indivisible whole-vision. It would see the essence of things and regard all forms and movements as phenomenon and consequence of the essential Reality, motions and formations of its power of being. It is held by the reason that truth must be empty of any conflict of contradictions: if so, since the phenomenal universe is or seems to be the contrary of the essential Brahman it must be unreal; since individual being is the contrary of both transcendence and universality, it must be unreal. But what appear as contradictions to a reason based on the finite may not be contradictions to a vision or a larger reason based on the infinite. What our mind sees as contraries may be to the infinite consciousness not contraries but complementaries: essence and phenomenon of the essence are complementary to each other, not contradictory,– the phenomenon manifests the essence; the finite is a circumstance and not a contradiction of the infinite; the individual is a self-expression of the universal and the transcendent,– it is not a contradiction or something quite other than it, it is the universal concentrated and selective, it is one with the Transcendent in its essence of being and its essence of nature. In the view of this unitarian comprehensive seeing there is nothing contradictory in a formless Essence of being that carries a multitude of forms, or in a status of the Infinite supporting a kinesis of the Infinite, or in an infinite Oneness expressing itself in a multiplicity of beings and aspects and powers and movements, for they are beings and aspects and powers and movements of the One. A world-creation on this basis is a perfectly natural and normal and inevitable movement which in itself raises no problem, since it is exactly what one must expect in an action of the Infinite. All the intellectual problem and difficulty is raised by the finite reason cutting, separating, opposing the power of the Infinite to its being, its kinesis to its status, its natural multiplicity to its essential oneness, segmenting self, opposing Spirit to Nature. To understand truly the world-process of the Infinite and the Time-process of the Eternal, the consciousness must pass beyond this finite reason and the finite sense to a larger reason and spiritual sense in touch with the consciousness of the Infinite and responsive to the logic of the Infinite which is the very logic of being itself and arises inevitably from its self-operation of its own realities, a logic whose sequences are not the steps of thought but the steps of existence.
        But what has been thus described, it may be said, is only a cosmic consciousness and there is the Absolute: the Absolute cannot be limited; since universe and individual limit and divide the Absolute, they must be unreal. It is self-evident indeed that the Absolute cannot be limited; it can be limited neither by formlessness nor by form, neither by unity nor by multiplicity, neither by immobile status nor by dynamic mobility. If it manifests form, form cannot limit it; if it manifests multiplicity, multiplicity cannot divide it; if it manifests motion and becoming, motion cannot perturb nor becoming change it: it cannot be limited any more than it can be exhausted by self-creation. Even material things have this superiority to their manifestation; earth is not limited by the vessels made from it, nor air by the winds that move in it, nor the sea by the waves that rise on its surface. This impression of limitation belongs only to the mind and sense which see the finite as if it were an independent entity separating itself from the Infinite or something cut out of it by limitation: it is this impression that is illusory, but neither the infinite nor the finite is an illusion; for neither exists by the impressions of the sense or the mind, they depend for their existence on the Absolute.  (pp. 482-494)
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Related Article: 'Swatch Bharat - The Epic Task of Cleaning Up India's Epic Mess'

Sunday, October 26, 2014

Sri Aurobindo's Integral Yoga - A Call to End the Unnecessary Negation of Matter


'Quantum physics has left many scientists baffled, again, the discovery that our physical material reality isn’t really physical at all can be quite confusing. Scientists began to explore the relationship between energy and the structure of matter at the turn of the 19th century, this is approximately the time when the idea of a Newtonian material universe was dropped from the heart of scientific knowing, and replaced by the fact that matter is nothing but an illusion, that everything in the universe is made out of energy.

“If quantum mechanics hasn’t profoundly shocked you, you haven’t understood it yet. Everything we call real is made of things that cannot be regarded as real.” ˗ Niels Bohr, a Danish Physicist
I came across the above excerpt and quote in 'The Influence Vedic Philosophy Had On Nikola Tesla’s Idea Of Free Energy' by Arjun Walia, and thought what a shame not only that people continue happily negate the reality of matter and our material universe, but that this ignorance/wrong conclusion is implied to be Vedic in its origin. It seems apparent in much of what I read these days that scientists and spiritualists alike, even those who feel they are in tune with the new age and the new field of consciousness that lies before us to be lived and explored, are still deeply enamored with and fooled by the age-old notion that matter and time, and anything the Earth offers is an illusion, not real. 

People who cite the Vedas to support the idea that matter must be regarded as unreal, arrived at thanks to age-old Buddhist teachings and certain findings of Quantum Physics, need to realize that there was no such ignorance taught in the Vedas ... no such negation of matter. The Vedic seeing that matter IS a manifestation of energy/spirit, in no way justifies the mind's conclusion that matter and material creation is not REAL.

Sri Aurobindo has made this abundantly clear in his many writings on the Vedas and on the evolution of consciousness on Earth. This earthly evolution and forward progress according to him necessitates reversing and leaving behind this conclusion of the old yogas and philosophies, including Vedanta and the entire misconception of the Vedic meaning of Maya as the illusion of material creation.

In The Life Divine he wrote:
 'The word Maya in its original [Vedic] sense meant 'a comprehending and containing consciousness capable of embracing, measuring and limiting and therefore formative; it is that which outlines, measures out, moulds forms in the formless, psychologises and seems to make knowable the Unknowable, geometrises and seems to make measurable the limitless. Later the word came from its original sense of knowledge, skill, intelligence to acquire a pejorative sense of cunning, fraud or illusion, and it is in the figure of an enchantment or illusion that it is used by the philosophical systems.' (p. 111)

'... the old Semitic Revelation tells us, 'God said, Let there be Light, and there was Light. But when we say, 'God said, Let there be Light' we assume the act of a power of consciouness which determines light out of everything else that is not light; and when we say 'and there was Light' we presume a directing faculty, an active power corresponding to the original perceptive power, which brings out the phenomenon and, working out Light according to the line of the original perception, prevents it from being overpowered by all the infinite possibilities that are other than itself. Infinite consciousness in its infinite possibilities that are other than itself. 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 fixed, demands a selective faculty of knowledge commissioned to shape finite appearance out of the infinite Reality.

This power was known to the Vedic seers by the name of Maya. Maya for them meant the power of infinite consciousness to comprehend, contain in itself and measure out, that is to say, to form ˗ for form is delimitation ˗ Name and Shape out of the vast illimitable Truth of infinite existence. It is by Maya that static truth of essential being becomes ordered truth of active being, ˗ or, to put it in more metaphysical language, out of the supreme being in which all is without barrier of separative consciousness emerges the phenomenal being in which all is in each and each in in all for the play of existence with existence, consciousness with consciousness, force with force, delight with delight. This play of all in each and each in all is concealed at first from us by the mental play or the illusion of Maya which persuades 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. Afterwards we have to emerge from this error into the supramental play or the truth of Maya where the 'each' and the 'all' coexist in the inseparable unity of the one truth and the multiple symbol. The lower, present and deluding mental Maya first has to be embraced, then to be overcome....  (pp 125-126)
Below are excerpts from a letter Sri Aurobindo wrote to his brother in 1920 and from his book Rebirth and Karma, followed by a link to a lengthy passage from The Life Divine, Book II ˗ 'The Knowledge and the Ignorance ˗ The Spiritual Evolution', Chapter VI ˗ 'Reality and the Cosmic Illusion' which will help readers consider a more integral yoga in which the true relationship between [i.e. unified field of] matter and spirit is understood as it was understood by the Vedic Rishis.

LETTER TO BARINDRA KUMAR GHOSE
from Sri Aurobindo, 7th April 1920

... The Guru of the world who is within us gave me the complete direction of my path, its full theory, the ten limbs of the body of the Yoga. These ten years He has been making me develop it in experience. But it is not yet finished. It may take another two years, and as long as it is not finished, I doubt if I shall be able to return to Bengal. Pondicherry is the appointed place for my Yoga siddhi, except one part of it — that is, the action. The first centre of my work is Bengal, although I hope that its circumference will be all India and the whole earth. ...
        [The] root principle [of the way of Yoga] is to make a harmony and unity of complete knowledge, complete work and complete bhakti, to raise this above the mind, and to give it its complete perfection on the level of gnosis above the mind. The fault of the old Yoga was this, that it knew the mind and knew the Spirit and it was satisfied with getting the Spirit expressed in the mind. The mind can grasp only the division, it cannot completely grasp the infinite, the indivisible. In order to reach it, sannyasa, moksa, nirvana are the mind's means. One man or another can get this featureless Moksha, but what is the gain? The Brahman, the Self, God, are always there. What God wants in man is to embody Himself here in the individual and the community, to realise God in life. The old way of Yoga would not make the harmony or union of the Spirit and life. It dismissed the world as Maya or a transient Lila. The result has been the loss of the power of life and degeneration of India. It is said in the Gita "These people would perish if I did not do works" and in fact the people of India have truly gone down to ruin. What sort of spiritual perfection is this, that some Sanyasins and Vairagis should be saintly, perfect and liberated, some Bhaktas should dance in restless ecstasy or love and emotion and Ananda and a whole race should become lifeless, void of intelligence, sunk in deep Tamas; one must first get all the partial experiences on the mental level, flood them with the spiritual delight and illumine them with the light of the spirit and then rise above. If one cannot rise above, that is, to the Supramental level, it is hardly possible to know the last secret of the world. The problem of the world does not get solved. There, the ignorance of duality between spirit and matter, the spiritual truths and life, disappears. There one need no longer call the world Maya. The world is the eternal Lila of God, the eternal manifestation of the Self. There it becomes possible to fully know and fully possess God — as it is said in the Gita, "To know Me integrally". ...
        The physical body, the life, the mind and understanding, the supermind and Ananda, these are the spirit's five levels. The higher we rise the nearer we get to the condition of the highest perfection of Man's spiritual evolution. By rising to the supermind it becomes easy to rise to the Ananda. There is a firm foundation in the condition of the indivisible and Infinite Ananda. Not only in the timeless Akshara Brahman, but in the body, in life, in the world. The full Being, the full Consciousness, the full Ananda, blossoms out and takes form in Life. This is the central clue of my Yoga, its fundamental word.
        This is not easy to do. After these fifteen years I am only now rising into the lowest of the three levels of the Supermind and trying to draw up into it all the lower activities. But when this Siddhi is complete I am absolutely certain that God will through me give Siddhi of the Supermind to others with less difficulty. Then my real work will begin. I am not impatient for success in the work. What is to happen will happen in God's appointed time, I am not disposed to run widely and leap into the field of work in the strength of my little ego. Even if I did not succeed in my work I would not be shaken. This work is not mine but God's. I will listen to no other's call. When God moves me then I will move.
        I knew well that Bengal is not really ready. The spiritual flood which has come is for the most part a new form of the old. It is not real change. Still it was needed. Bengal has been awakening in itself the old Yogas and exhausting their sanskaras, extracting the essence and fertilising the soil. At first it was the turn of Vedanta: the Advaita, Sannyasa, Shankara's Maya etc. What is now taking place is the turn of the Vaishnava Dharma — the Lila, love, intoxication of the emotional delights. The merit of Vaishnava is that it keeps a connection between God and world and gives a meaning to life. The tendency to create sects which you have noticed was inevitable. It is the nature of the mind to take the part and call it the whole and to exclude all the other parts. The Siddha who brings the Bhava, although he leans on the partial Bhava, yet keeps some knowledge of the integral, even though he may not be able to give it form. The bundles will open of themselves. All these are the signs of the incompleteness and unripe condition. I am not disturbed by it. Let the spiritual power play in the country in whatever way and in as many sects as there may be. Afterwards we shall see. This is the infancy or embryonic condition. It is the previous hint, not even the beginning.
        I do not want a society founded on division. I want a Sangha which is the image of spiritual unity and founded on spirit. You will say, what is the need of a Sangha I will be free and remain in every vessel. Let all become one without form, let whatever must be happen in the midst of the vast formlessness. That is true but only one side of the truth. Our business is not with the form-less spirit. We have to keep life in motion. There is no effective motion of life without form. The taking of life by the formless, the assumption of name and form is not a caprice of Maya. It was needed. We do not want to leave anything of the world. Politics, industry, society, poetry, literature, art, will all remain. But we shall have to give them a new soul and a new form.
        .... My idea is that the chief cause of the weakness of India is not subjection, nor poverty, nor the lack of spirituality, nor dharma but the decline of thought-power, the growth of ignorance in the Motherland of knowledge.

 An Excerpt from Rebirth and Karma, 'Ascending Unity'

The word of the ancient Veda stands, ˗ out of all the ocean of inconscience, apraketaṁ salilaṁ sarvam idam, it is that one spiritual Existent who is born by the greatness of his own energy, tapasas tan mahinā ajāyata ekam. ... This greatness turns out to have been the very self-existent substance and power of our being.... All assumption of form is a constant and yet progressive birth or becoming of the soul, sambhava, sambhūti, ˗ the dumb and blind and brute is that and not only the finely, mentally conscious human or the animal existence. All this infinite becoing is a birth of the Spirit into form. This is the truth, obscure at first or vague to the intelligence, but very luminous to an inner experience, on which the ancient Indian idea of rebirth took its station. ...

... Individuality is as important a thing to the ways of the Spirit of existence as universality. The individual is that potent secret of its being upon which the universal stresses and leans and makes the knot of power of all its workings: as the individual grows in consciousness and sight and knowledge and all divine power and quality, increasing he becomes aware of the universal in himself, but aware of himself too in the universality, of his own past not begun and ended in the single transient body, but opening to future consummations. If the single aim of the universal in our birth is to become self-conscient and possess and enjoy its being, still it is done through the individual's flowering and perfection; if to escape from its own workings be the last end, still it is the individual that escapes while the universal seems content to continue its multitudinous births to all eternity. Therefore the individual would appear to be a real power of the Spirit and not a simple illusion or device. ...'


For more on this topic, read



Tuesday, August 26, 2014

The Supramental Realisation, the Supramental Descent & the Avatar


Vishnu on Sheshnag's coils - the coils representing
vast cycles of Time in the cosmic ocean.
from http://imgarcade.com


Recently I've been told by a few people who write to me, that to speak of Sri Aurobindo as an avatar is woefully contrary to his yoga, that it is akin to making a new religion which Sri Aurobindo and the Mother clearly never wanted. In one such instance, the idea put forth was that everyone is an avatar of the divine and that it is not correct to single out one avatar. If one understands avatar to mean an expression of the divine will, this would seem to be true enough. But if one comes to understands the real significance of the Daśāvatāra (10 Avatars) of Vishnu, then one must acknowledge that no, everyone is not an avatar of Vishnu.

Few may bother to attempt to understand this ancient Vedic tradition, encompassing and tracking tens of thousands of years of the evolution of consciousness and form on Earth, to the cyclic tune of the Precession of the Equinoxes and the Astrological Ages. I've heard from some students or at least admirers of Sri Aurobindo and the Mother that it is deleterious to try to associate them and their Supramental yoga with such OLD ideas and that the yoga they introduced was something NEW that needs no sanction from or association with the past. In my mind this conclusion is the result of a mind that has yet to have the inkling that everything that happens in Time and Space is connected ... that past, present and future are a wholeness, a seamless totality, a Oneness. The tradition of the Daśāvatāra of Vishnu, stretching over aeons, indicates that this was not a limitation of the Vedic mind. For those who would like to understand how the Vedic SEERS understood or SAW the Avatars of Vishnu in terms of the Earth's consciousness and its evolution, please read Secrets of the Earth - Questions and Answers on the Line of Ten Avatars of Vedic Tradition. Without understanding the Vedic gnosis put forth in this book, the arguments over Sri Aurobindo's Avatarhood or non-Avatarhood are hopelessly hollow and bound to go nowhere of any significance.

I recently came across some words of the Mother in Questions and Answers, Volume 3 about the Supramental Realisation, the Supramental Descent and the Avatar, together with an entry from her Agenda give a pretty clear idea of how the Mother held and understood Sri Aurobindo's avatarhood in terms of the Supramental Descent and the ensuing Supramental Epoch.

*********

The Mother on 'The Supramental Realisation'

In order to know what the Supramental Realisation will be like, the first step, the first condition is to know what the supramental consciousness is. All those who have been, in one way or another, in contact with it have had some glimpse of the realisation to be. But those who have not, can yet aspire for that realisation, just as they can aspire to get the supramental knowledge. True knowledge means awareness by identity: once you get in touch with the supramental world, you can say something about its descent, but not before. What you can say before is that there will be a new creation upon earth; this you say through faith, since the exact character of it escapes you. And if you are called upon to define realisation, you may declare that, individually speaking, it means the transformation of your ordinary human consciousness into the divine and supramental.

The consciousness is like a ladder: at each great epoch there has been one great being capable of adding one more step to the ladder and reaching a place where the ordinary consciousness had never been. It is possible to attain a high level and get completely out of the material consciousness; but then one does not retain the ladder, whereas the great achievement of the great epochs of the universe has been the capacity to add one more step to the ladder without losing contact with the material, the capacity to reach the Highest and at the same time connect the top with the bottom instead of letting a kind of emptiness cut off all connection between the different planes. To go up and down and join the top to the bottom is the whole secret of realisation, and that is the work of the Avatar. Each time he adds one more step to the ladder there is a new creation upon earth.... The step which is being added now Sri Aurobindo has called the Supramental; as a result of it, the consciousness will be able to enter the supramental world and yet retain its personal form, its individualisation and then come down to establish here a new creation. Certainly this is not the last, for there are farther ranges of being; but now we are at work to bring down the supramental, to effect a reorganisation of the world, to bring the world back to the true divine order. It is essentially a creation of order, a putting of everything in its true place; and the chief spirit or force, the Shakti active at present is Mahasaraswati, the Goddess of perfect organisation.

The work of achieving a continuity which permits one to go up and down and bring into the material what is above, is done inside the consciousness. He who is meant to do it, the Avatar, even if he were shut up in a prison and saw nobody and never moved out, still would he do the work, because it is a work in the consciousness, a work of connection between the Supermind and the material being. He does not need to be recognised, he need have no outward power in order to be able to establish this conscious connection. Once, however, the connection is made, it must have its effect in the outward world in the form of a new creation, beginning with a model town and ending with a perfect world. 

[bold emphasis added]
Q&A, Vol. 3, pp. 178-179
 dated 1930-1931

The Mother on 'The Supramental Descent'

Do you know what the flower which we have called “Successful Future” signifies when given to you? It signifies the hope—nay, even the promise—that you will participate in the descent of the supramental world. For that descent will be the successful consummation of our work, a descent of which the full glory has not yet been or else the whole face of life would have been different. By slow degrees the Supramental is exerting its influence; now one part of the being and now another feels the embrace or the touch of its divinity; but when it comes down in all its self-existent power, a supreme radical change will seize the whole nature. We are moving nearer and nearer the hour of its complete triumph. Once the world-conditions are ready the full descent will take place carrying everything before it. Its presence will be unmistakable, its force will brook no resistance, doubts and difficulties will not torture you any longer. For the Divine will stand manifest—unveiled in its total perfection. I do not, however, mean to say that the whole world will at once feel its presence or be transformed; but I do mean that a part of humanity will know and participate in its descent—say, this little world of ours here. From there the transfiguring grace will most effectively radiate. And, fortunately for the aspirants, that successful future will materialise for them in spite of all the obstacles set in its way by unregenerate human nature!

Q&A, Vol. 3, p. 180
dated 1930-1931

The Mother's Agenda, Volume 1
10 Oct 1958

... those who want to flee [physical manifestation] in order to realize the divine Will are in error. What must be done is exactly opposite! The two [the Eternal Truth and the development in manifestation] must be combined in a perfect way. ...
 
There are two parallel things that, from the eternal and supreme point of view, are of identical importance, in that both are equally essential for the realization to be a true realization.
 
On the one hand, there is what Sri Aurobindo ‒ who as the Avatar, represented the supreme Consciousness and Will on earth ‒ declared to me to be, that is, the supreme universal Mother; and on the other hand, there is what I am realizing in my body and through the integral sadhana. ... Sometimes one predominates, sometimes the other (I don't mean successively in time, but ... it depends on the moment), and they are trying to combine in a total and perfect realization: the eternal, ineffable and immutable Consciousness of the Executrice of the Supreme, and the consciousness of the Sadhak of the integral Yoga who strives in an ascending effort towards an ever increasing progression.
 
To this has been added a growing initiation into the supramental realization which is (I understand it well now) the perfect union of what comes from above and what comes from below, or in other words, the eternal position and the evolutionary realization. ...

[bold emphasis added]

____________________________________
 
Related Posts


Sunday, March 23, 2014

Coming to Terms with the Third Level of the Supramental Descent


I recently received some comments and questions from a long-time student of Sri Aurobindo and the Mother who has recently read through the works of Thea.* The comments and questions were prompted by her encounter with the newly established Facebook page entitled 'Sri Aurobindo Ashram Cover-Up Exposed'. I'm posting my response because it has relevance to anyone who is trying to wrap their mind around the third level of the Supramental Descent and its attendant body of Gnosis.

***

D, ... It's basically an issue of developing a Supramental Vision of Time which Sri Aurobindo wrote of [in The Synthesis of Yoga see 'Towards the Supramental Time Vision'] . The Gnostic Circle is THE key to doing that ... Can one cultivate the Supramental vision of time without this key ... I don't know, I think that's perhaps like trying to find one's way to a certain spot on the Earth (or in a higher plane of terrestrial Consciousness) without a map. or any external guidance ... Why wouldn't one utilize the map/guidance? ...

It is fascinating to me that you find that Thea doesn't emphasize the importance of Sri Aurobindo and the Mother's work or their terminology in her writing and in the process of cultivating a Supramental Consciousness. Honestly, I don't know how one could come to that conclusion after reading all (or almost all) of Thea's published books. I think perhaps, considering that you only began reading these books in mid-December, you have read too quickly, without absorbing or integrating much of the content. To me there is a seamless continuity in the language and presentation each of the incarnations of the Supramental Descent. In no way has Thea suggested that her own work is useful separate from the ENTIRE context of Sri Aurobindo and the Mother's yoga. It is a continuity of knowledge, building layer upon layer, each layer vitally important as the foundation of the next. You report that you are not experiencing her work as a necessity of Supramental Gnosis. So now, you can either hold on to this experience as ultimately real and stop with that conclusion or you can consider that something in your being is throwing up a smoke screen ... something in your being that feels challenged, perhaps something that doesn't want to have to take on this demanding yoga ... which is understandable!   
   
From my point of view, you have very much missed the essence of Thea's work. For one, The Gnostic Circle is not astrology! It is the 360 degree, 12 month Vedic Year which is the eternal symbol, container and framework of our individual and collective evolution in Time and Space. It is our common Path, our common Journey, literally, not figuratively. The Rishis knew this as THE eternal framework and context of our Oneness and they were not wrong! It is a real framework and a real journey that cannot at all be avoided and must be lived consciously if one is to establish a unity consciousness in one's being and in the world. It is the only real framework by which one can establish the trikaladristi (simultaneous view of past, present and future) which is a central poise of the Supramental Consciousness. We are living this journey (within this real structure and divine temple) all the time unconsciously and many will continue to do so but why would we choose to remain unconscious in our own HOME ˗ our own dynamic and living field in which everything is organized and harmonized and perfected by the One, by the Sun ... by the Solar or Supramental Consciousness-Force.
   
There is no OTHER real and divine path that we collectively share. The ego and the divisive mind absolutely refuse to see this. Somehow it thinks it can attain an integral consciousness, a unity consciousness, a Supramental consciousness without acknowledging this very real structure of our journey in Time and Space ... without acknowledging the Earth's very real movements around the Sun, the very real precession of Her equinoxes ... without realizing that we are not separate from that. Rather, WE ARE THAT. We are, each individual on Earth is the soul-child of THAT. We are Time and Space, we contain it All in our being, in our soul. In our Age, and leading up to it seems a mass amnesia has set it wherein it is completely feasible to leave these humongous details of our existence out of the sphere of what we need to know or want to integrate as we aspire to improve our terrestrial existence via our connection to our divinity. The egoic mind simply can't fathom all that needs to be integrated and harmonized. It can't fathom the everything that Oneness includes. It includes everything that has happened, everything that is happening and will happen in time and space ... everything that is held by the perpetual Year. This is not something that may or may not be included in the cultivation and realization of the Supramental Consciousness. It IS included. If it is not included, there is no cultivation, just like if there is no water available in soil, no seed will sprout. It is not a choice that the mind gets to make. The mind can choose to continue to ignore and to project its own limitations onto this field, and continue to ignore the Year as a essential foundation of the totality of what IS and the totality what is to be seen and known, but its exclusions (its de-vast-ating view) are certainly not going to limit the Supramind's action in this field!
   
It is just absolutely and astoundingly bizarre to me to see how people want the 12 month Year to NOT BE INCLUDED. ... as if it could be optional in terms of complete Self-Knowledge. At the very suggestion of its inclusion, of its central importance in terms of higher knowledge, people throw up the most amazing displays of ignorance, resentment, regression, aggression, etc.

You say you want to understand, but only you will know if that is really true. And time will tell. It would be much easier for you and for all students of Sri Aurobindo and the Mother if the Vedic and Cosmological keys Thea has presented were non-essential in the cultivation of the Supramental Consciousness, i.e. if the Vedic Year had no bearing on their personal adventure of consciousness. Naturally people want things to be easy, naturally people resist having to learn, integrate and apply new knowledge; but that does not, of course, mean the new (Supramental) creation will conform to the tamasic will of the masses in its process of establishing itself.

In several places Thea discusses Sri Aurobindo's reference to the 12 months of the Vedic Year and its importance in terms of recovering the lost sun, i.e. the lost solar consciousness. She refers to his translations and discussion of verses of the Vedas wherein the Vedic Rishis say, flat out, that the gates of the higher consciousness are opened or closed to us by the months and the years. She discusses the Mother's experiences in 1969 wherein she aspires 'to know what the function, the action of the Supramental Consciousness would be.' The Mother is shown how it will be ... how it will be organized, involving numbers and planets ...

'... the numbered expression of the application to life in a coming realization: life to come, but not very far away; for example, in the next century, which is beginning now. ... a truer application, more universal, and with spiritual knowledge; the principle of the position (place) and the utilization of individuals on Earth ... these numbers were LIVING ...

... and therein the Mother admits, 'There are so many things we don’t know!'

In The Secret of the Veda, Sri Aurobindo admitted not knowing the full meaning of these 12 months of the Vedic Year. He knew it was a parable of evolution but said something to the effect that we're not yet in a position to understand the full meaning of the importance of the 9th and 10th months in terms of establishing the Solar Consciousness. Sri Aurobindo translated the Vedic Hymns to Vishnu in terms of the fixed signs of the Zodiac, as seen in the exact order they appear in the Precession of the Equinoxes. To boot, the Mother's symbol is a symbol of the 12 month Vedic Year, each of the four petals of which point to the Fixed Signs. You can protest, as many do, that she never said her symbol has anything to do with the Vedic Year (i.e. the Earth's Year as well as the Great Year and its 12 astrological ages), and that Sri Aurobindo's yoga has nothing to do with this 12 Month Vedic Year. But then why in the world did the Mother design a Temple with 12 pillars representing the 12 months of the year, wherein the diameter and height of the Inner Chamber are equivalent to the Year?!? So you must ask yourself, what does this 12 month year have to do with the Supramental Yoga? Does it  mean nothing? What does it mean that this 12 month year, according to the Mother, contained the future realisation? Why is it that the only person who has explained and embodied this future realization is not only not considered a supreme vessel of Supramental Gnosis, but is actually considered delusional?

You know the Mother said and did and experienced all sorts of things that people were not yet in the position to understand, and still to this day seem to have no interest in understanding. Yet most don't consider her delusional, they just pick and choose what they want to hear, so that their own little world is not much disturbed. I was just reading a passage from The Mother's Agenda, I think in 1967 when the Mother tells Satprem that she just saw a Lion-Horse walk around him, saying it was Sri Aurobindo who had come to give him a message. How is one to understand this message if not in terms of zodiacal symbols? If the meaning is not zodiacal in nature, then what is it? Or is this symbol too just to be discarded as meaningless and inconsequential as were the features and measures of the Mother's Temple.

You've asked me to point you towards things that would help you see, and so I have (including pointing towards a possible refusal or resistance in your being, however unconscious, to seeing the truth of the matter), but if you have read all of Thea's works and many writings by Robert and myself, you have already been pointed to all of these things. If none of that has given you a sense of the essential nature of Thea's work in the Supramental Manifestation, I am not sure really what I can add now. It seems to me that you feel, like many others that Sri Aurobindo and the Mother did not foresee and welcome further levels of Supramental Gnosis to help shift the entire world into the new consciousness, which they were not yet in the position to present. Yet, the Mother wrote on 24 May 1962 that she felt certain that the Supramental Avataric line would be stretched out in time and space through multiple people. Did she mean just two people, herself and Sri Aurobindo? Did she mean that whoever came after her would just maintain the knowledge content that Sri Aurobindo and the Mother established? As far as I can tell from my almost 20 years of studying Sri Aurobindo and the Mother, they knew that important features of the Supramental Consciousness-Force were only partially apparent to them. They knew that they would BECOME fully apparent. For instance, has anyone but Thea been able to shed any significant light on what Sri Aurobindo may have been talking about when he wrote in 1935:
'Now I have got the hang of the whole hanged thing ‒ like a very Einstein I have got the mathematical formula of the whole affair (unintelligible as in his case to anybody but myself) and am working it out figure by figure.'
What was he talking about?! Is what he was talking about insignificant? Has anyone studying Sri Aurobindo and the Mother for the past 90 or so years discovered this mathematical formula? If so, what is it and what does it mean in terms of the Supramental Manifestation? It has already been fully expounded upon by Thea. People just don't want to know. They literally don't want to hear it, and they indeed don't hear it. They want to remain in the world that they know, the world that they are comfortable navigating, and spare themselves the growth pains.

One final 'pointer'. Is it possible to read the following excerpt from Savitri and still think that no cosmological knowledge is needed? Are we really meant to remain ignorant of the 'mystic heart of life'? Is the hidden chamber Sri Aurobindo writes of and that the Mother saw in 1970 to remain closed and mute? I very much doubt it. Ask yourself, 'How can the only body knowledge that explains how individuals can see and access this Inner Chamber be considered optional in terms of cultivating a Supramental Consciousness? How can the only person who has presented this knowledge be somehow considered not part of the family of Sri Aurobindo and the Mother? 

Sri Aurobindo, Savitri, Book 1, Canto 5
Rhythms & Meters of the Stars

All that the Gods have learned is there self-known.
There in a hidden chamber closed and mute,
are kept the record graphs of the Cosmic Scribe,
and there the tables of the sacred law,
There is the Book of Being's index page
The text and glossary of the Vedic truth
are there; the rhythms and meters of the stars
significant of the movements of our fate:
The symbol powers of number and form,
and the secret code of the history of the world
and natures correspondences with the soul
are written in the mystic heart of life.

So I hope this helps in some way. Right now you seem to be in an uncomfortable limbo land, somewhat lost ... harboring some un-applicable and uninspired appreciation of Thea's work ... saying you want to understand more. Yet you have been given or rather you have collected everything you need. You have the proverbial Motherlode. Now apply the knowledge. Do the yoga required and you will understand more. Right now it is clear that even though you have read Thea's works, you are still outside its gates so to speak. The Supramental knowledge content has not yet dawned on you. Once it does, it becomes self-evident. You can give up, as many do, or keep at it, perhaps being able to conquer whatever obstacles are blocking your progress/seeing. It is your choice. No one can do the yoga for you or see for you. You have to see for yourself. If you are content with what Sri Aurobindo and the Mother taught and with where they left off and you simply don't see the necessity for the keys Thea presents, then that is that.

I wish you the best of light in your journey, Lori

Also, here are some excerpts on Time that may be helpful to you begin to understand this third level of the Supramental Descent of Gnosis. It is at this level wherein the Individual is brought into the understanding and the seeing of the Supramental Consciousness-Force in the details and circumstances of one's movement, one's development in Time and Space, as well as the movement of the whole of creation. It is at this level of the work wherein Time is discovered and experienced as Divine instrument and friend, rather than as a tyrant 'eating' his children (Chronos).

'The [image of the] horse is a physical figure representing like an algebraical symbol, an unknown quantity of force and speed. (Time is its breath, the year is its body, the seasons its limbs, the months and the fortnights its joints, the days and nights its feet.) From the imagery it is evident that this force, this speed, is something universal. Time in its period is the Self of the Horse Sacrificial, so not Matter but Time, is the body of this force of the material universe ... Space then, is the flesh constituting materially this body of Time which the sage attributes to his Horse of the worlds, by movement in Space its periods are shaped and determined. Hence the real power, the fundamental greatness of the Horse is not the material world, not the magnitudes of Space, but the magnitudes of Time ... for Time is that mysterious condition of universal mind which alone makes the ordering of the universe in Space possible.' - Sri Aurobindo, The Upanishads; 'The Great Aranyaka'
' ... [O]nce on his path, birth and death become only processes in the development of his being and the stages of [the sadhak's] journey.
    Time is the remaining aid needed for the effectivity of the process. Time presents itself to human effort as an enemy or a friend, as a resistance, a medium or an instrument. But always it is really the instrument of the soul.
    Time is a field of circumstances and forces meeting and working out a resultant progression whose course it measures. To the ego it is a tyrant or a resistance, to the Divine an instrument. Therefore, while our effort is personal. Time appears as a resistance, for it presents to us all the obstruction of the forces that conflict with our own. When the divine working and the personal are combined in our consciousness, it appears as a medium and condition. When the two become one, it appears as a servant and instrument.' - Sri Aurobindo, The Synthesis of Yoga, 'The Four Aids' [in the Yoga of Self-Perfection]
'... It cannot be denied that Time is a major feature of our material universe. In consequence it stands to reason that when spirituality decides that the universal manifestation is need is unreal and illusory, Time is immediately shunned and the seeker is required to go 'beyond time', i.e. to the experience that appears to obliterate Time. Conversely, if we are engaged in a path that seeks a transformation of matter and an experience of the highest planes of reality in this material creation we are obliged to accept the instrumentation of Time. Furthermore, we must seek a means or a key by which Time itself becomes the element utilised in the gestation of a new and superior consciousness-form in the material creation. Hence a new harmony of time results, the essence of which is contained in the [Supramental Cosmology].' - Thea, The New Way, Volume 3




* Some of the questions and comments that invited the above response:


•    I just don't see that the building of the Matrimandir incorrectly equals a stopping of the Gnostic/Supramental at MotherSriAurobindo.
•    I don't think I am quite on the same page as yourself on the topic of the Gnostic Circle and it being anything more than a Tool- that the Gnostic Circle is not Necessary to practice the yoga and realize the supramental..
•    I do not believe that someone not recognizing the solar line makes any difference- as far as me or anyone else doing the yoga and the supramental realization. 
•    I do not see how it is that it is necessary to use the gnostic circle to get the supramental because MotherSriAurobindo gave us the yoga to getit...that is one thing I do not see. ..not making judgements, rather explaining that I don't see it..
•    How is it that the working with the Gnostic Circle is necessary to "achieve" the Supramental consciousness? ..and also ..is it that one has to know they are working with it- or is it that one can't help but be working with it- are you meaning that one has to be aware of the gnostic circle ...do you mean that one cannot get the supramental without learning about and using the gnostic circle?...is it a knowledge one would get on the way, if never coming across it?
•    I've been reading the MotherSriAurobindo for 25-now ... and all They write of is the yoga-how to do it...Sri Aurobindo said that He and Mother hewed the path so that we would not have to..They are the map and guidance... I can't imagine using the gnostic circle without their writings and hoping to get to supramental.
•    [W]hen thea calls using the circle the new way, without any stress (that I have yet come across) on SriAurbindoMother's writings (and not even using most of the terms they did)...the yoga is the new way...Sri Aurobindo cautioned Much against mistaking parts of the Overmind for the Supermind and even cautioned much against having the supramental as an aim, but of doing the yoga for the sake of the Divine. -so when thea's books make little mention of -and are not using the language / the terms for things, that Sri Aurobindo did(like differentiating the soul and the psychic being..and the psychic being coming to the front and leading the yoga as -not the only way, but -the safest way of not falling pray to the many subtle disguises of the ego), it makes it seem to me that it is being offered as something a bit -a bit as if It is the way...which seems perilous with so little emphasis on it being a toolfor the yoga and even as indispensable.
•    Mother Sri Aurobindo spoke of there being no set order -no one map that can be laid down for each-that each one must find their way, taking up helps and putting them down as their yoga is served by them... Mother even was asked of astrology and answered that man can rise above the influence of the cosmic influence, be not subject to it, that when the Divine Will is moving a person, they a...here, let me find something...here, some things they have said on astrology: http://auromere.wordpress.com/2010/03/18/sri-aurobindo-and-the-mother-on-astrology/ ...Sri Aurobindo and the Mother on Astrology auromere.wordpress.com
•    ... the Gnostic Circle seems to me a lovely tool, potentially helpful to a certain point(- and most likely a long span of time-) but not in any way a means of replacement for Sri Aurobindo's Integral Yoga, nor His synthesis of all yogas condensed into an astrological gnostic circle, not an indispensable tool that without which Sri Aurobindo's yoga cannot be done. I wonder if thea is aware that her work with the gnostic circle seems to have this implication- I wonder if it is what she meant. I am not sure that it is or is not.
•    ... [If] the gnostic circle is being offered as indispensable, I do not see it and would love for you to direct me to or quote to me the information I am lacking that would make me to understand that it is.