Section One

The Hour of God

THE HOUR OF GOD

There are moments when the Spirit moves among men and the breath of the Lord is abroad upon the waters of our being ; there are others when it retires and men are left to act in the strength or the weakness of their own egoism. The first are periods when even a little effort produces great results and changes destiny ; the second are spaces of time when much labour goes to the making of a little result. It is true that the latter may prepare the former, may be the little smoke of sacrifice going up to heaven which calls down the rain of God's bounty.

Unhappy is the man or the nation which, when the divine moment arrives, is found sleeping or unprepared to use it, because the lamp has not been kept trimmed for the welcome and the ears are sealed to the call. But thrice woe to them who are strong and ready, yet waste the force or misuse the moment; for them is irreparable loss or a great destruction.

In the hour of God cleanse thy soul of all self-deceit and hypocrisy and vain self-flattering that thou mayst look straight into thy spirit and hear that which summons it. All insincerity of nature, once thy defence against the eye of the Master and the light of the ideal, becomes now a gap in thy arm our and invites the blow. Even if thou conquer for the moment, it is the worse for thee, for the blow shall come afterwards and cast thee down in the midst of thy triumph. But being pure cast aside all fear ; for the hour is often terrible, a fire and a whirlwind and a tempest, a treading of the winepress of the wrath of God ; but he who can stand up in it on the truth of his purpose is he who shall stand ; even though he fall, he shall rise again ; even though he seem to pass on the wings of the wind, he shall return. Nor let worldly prudence whisper too closely in thy ear; for it is the hour of the unexpected.

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HYMN TO THE MOTHER OF RADIANCE

An inner fullness has come in like the coming in of light in dark caves. It fills, it illumines, it vibrates the multiple strings of life ; it has found the contact with the forgotten achievements of the past to enable me to start the new ones of the future on the basis of the changing formations of the present. The currents of life well up to meet the descending rays of light from the upper heavens for transmutation of the base and the dark into the luminous and the true, for transmutation of the ugly and the wrong into the beautiful and the right.

O Mother of Radiances, you have dawned in the narrow horizons of my mind. Out of its depthless rigidities, in the midst of its walled-up spaces you have created a heart-like something that will live its eternal life. You have revealed to me a chamber alive and warm within the mind's substance-less polar regions and there I can safely retire and find in you my refuge.

The lower network of moving forces remains, but I feel your presence in its midst. The higher network of moving forces remains, and here you have stepped in also shedding a warmth of life that was not there before, you have turned the dull grey luminosity into a brilliance of living waters. Your active and living presence is everywhere; you have heeded my words of aspiration, the fire of my demand for your omnipresence. More than what I ignorantly sought for, you have revealed to me. You are intimate and one with me when in truth and law and yet away and far off from me when in error and in falsehood.

When there are no more darkening shadows about me ; when you see me bared of all shams and shows in every part of the being ; when you see in every cell of my body an eternal home for you and an eternal temple ; when you see me one with you in identity and still worshipping you ; when you

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melt the compact gold of knowledge in the living and running waters of devotion ; when you break my earth and release the energies ; when you turn my pride into power in your hands and my ignorance into light, my narrowness into wide-ness, my selfishness into a true gathering together of forces in one centre, my greed into a capacity of untiring search after the truth for the attainment of its substances, my egoism into the true and conscious instrumental centre, my mind into a channel for you to descend, my heart into your hearth of pure fire and flame, my life into a pure and translucent substance for your handling, my body into a conscious vessel for holding what of you is meant for me ; then, O Mother of Radiances, my aim in life now and hereafter will be fulfilled in the true and right and vast way. Aspiration wakes in me ! Achieve in me all that I flame for !

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CERTITUDES

In the deep there is a greater deep, in the heights a greater height. Sooner shall man arrive at the borders of infinity than at the fullness of his own being. For that being is infinity, is God.

I aspire to infinite force, infinite knowledge, infinite bliss. Can I attain it ? Yes, but the nature of infinity is that it has no end. Say not therefore that I attain it. I become it. Only so can man attain God by becoming God.

But before attaining he can enter into relations with Him. To enter into relations with God is Yoga, the supreme object and the noblest utility. There are relations within the compass of the humanity we have developed. These are called prayer, worship, adoration, sacrifice, thought, faith, science, philosophy. There are other relations beyond our developed capacity, but within the compass of the humanity we have yet to develop. Those are the relations that are attained by the various practices we usually call Yoga.

We may not know Him as God, we may know Him as Nature, our Higher Self, Infinity, some ineffable Goal. It was so that Buddha approached Him; so approaches Him the rigid Adwaitin. He is accessible even to the Atheist. To the materialist He disguises Himself in matter. For the Nihilist He waits ambushed in the bosom of Annihilation.

Ye yathā mām prapadyante tānstathaiva bhajāmyaham.

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THE DIVINE SUPERMAN

This is thy work and the aim of thy being and that for which thou art here, to become the divine superman and a perfect vessel of the Godhead. All else that thou hast to do, is only a making thyself ready or a joy by the way or a fall from the purpose. But the goal is this and the purpose is this and not in the power of the way or the joy by the way but in the joy of the goal is the greatness and the delight of thy being. The joy of the way is because that which is drawing thee is also with thee on thy path and the power to climb was given thee that thou mightest mount to thy own summits.

If thou hast a duty, this is thy duty; if thou askst what shall be thy aim, let this be thy aim; if thou demandst pleasure, there is no greater joy, for all other joy is broken or limited, the joy of a dream or the joy of a sleep or the joy of the self-forgetting. But this is the joy of thy whole being. For if thou sayst what is my being, this is thy being, the Divine, and all else is only its broken or its perverse appearance. If thou sleekest the Truth, this is the Truth. Place it before thee and in all things be faithful to it.

It has been well said by one who saw but through a veil and mistook the veil for the face that thy aim is to become thyself; and he said well again that the nature of man is to transcend himself. This is indeed his nature and that is indeed the divine aim of his self-transcending.

What then is the self that thou hast to transcend and what is the Self that thou hast to become ? For it is here that thou shouldst make no error; for this error, not to know thyself, is the fountain of all thy grief and the cause of all thy stumbling.

That which thou hast to transcend is the self that thou appearest to be, and that is man as thou knowest him, the apparent Purusha. And what is this man ? He is a mental being enslaved to life and matter; and where he is not enslaved to life and matter, he is the slave of his mind. But this is a great

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and heavy servitude; for to be the slave of mind is to be the slave of the false, the limited and the apparent.

The Self that thou hast to become is that self that thou art within behind the veil of mind and life and matter. It is to be the spiritual, the divine, the superman, the real Purusha. For that which is above the mental being is the superman. It is to be the master of thy mind, thy life and thy body; it is to be a king over Nature of whom thou art now the tool, lifted above her who now has thee under her feet. It is to be free and not a slave, to be one and not divided, to be immortal and not obscured by death, to be full of light and not darkened, to be full of bliss and not the sport of grief and suffering, to be uplifted into power and not cast down into weakness, it is to live in the Infinite and possess the finite. It is to live in God and be one with him in his being. To become thyself is to be this and all that flows from it.

Be free in thyself, and therefore free in thy mind, free in thy life and thy body. For the Spirit is freedom.

Be one with God and all beings; live in thyself and not in thy little ego. For the Spirit is unity.

Be thyself immortal, and put not thy faith in death; for death is not of thyself, but of thy body. For the Spirit is immortality.

To be immortal is to be infinite in being and consciousness and bliss; for the Spirit is infinite and that which is finite lives only by his infinity.

These things thou art, therefore thou canst become all these; but if thou art not these things, then thou couldst never become them. What is within thee, that alone can be revealed in thy being. Thou appearest indeed to be other than this, but wherefore shouldst thou enslave thyself to appearances ?

Rather arise, transcend thyself, become thyself. Thou art man and the whole nature of man is to become more than himself. He was the man-animal, he has become more than the animal man. He is the thinker, the craftsman, the seeker after beauty. He shall be more than the thinker, he shall be

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the seer of Knowledge; he shall be more than the craftsman, he shall be the creator and master of his creation; he shall be more than the seeker of beauty, for he shall enjoy all beauty and all delight. Physical, he seeks for this immortal substance; vital, he seeks after immortal life and the infinite power of his being; mental and partial in knowledge, he seeks after the whole light and the utter vision.

To possess these is to become the superman; for he is to. rise out of mind into the supermind. Call it the divine mind or Knowledge or the Supermind; it is the power and light of the divine will and the divine consciousness. By the supermind the Spirit saw and created himself in the worlds, by that he lives in them and governs them. By that he is Swarat Samrat, self-ruler and all-ruler.

Supermind is superman; therefore to rise beyond mind is the condition.

To be the superman is to live the divine life, to be a god; for the gods are the powers of God. Be a power of God in humanity.

To live in the divine Being and let the consciousness and bliss, the will and knowledge of the Spirit possess thee and play with thee and through thee, this is the meaning.

This is the transfiguration of thyself on the mountain. It is to discover God as thyself and reveal him to thyself in all things. Live in his being, shine with his light, act with his power, rejoice with his bliss. Be that Fire and that Sun and that Ocean. Be that joy and that greatness and that beauty.

When thou hast done this even in part, thou hast attained to the first steps of superman hood.

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THE WAY

First be sure of the call and of thy soul's answer. For if the call is not true, not the touch of God's powers or the voice of his messengers, but the lure of thy ego, the end of thy endeavour will be a poor spiritual fiasco or else a deep disaster.

And if not the soul's fervour, but only the mind's assent or interest replies to the divine summons or only the lower life's desire clutches at some side attraction of the fruits of Yoga-power or Yoga-pleasure or only a transient emotion leaps like an unsteady flame moved by the intensity of the Voice or its sweetness or grandeur, then too there can be little surety for thee in the difficult path of Yoga.

The outer instruments of mortal man have no force to carry him through the severe ardours of this spiritual journey and Titanic inner battle or to meet its terrible or obstinate ordeals or nerve him to face and overcome its subtle and formidable dangers. Only his spirit's august and steadfast will and the quenchless fire of his soul's invincible ardour are sufficient for this difficult transformation and this high improbable endeavour.

Imagine not the way is easy; the way is long, arduous, dangerous, difficult. At every step is an ambush, at every turn a pitfall. A thousand seen or unseen enemies will start up against thee, terrible in subtlety against thy ignorance, formidable in power against thy weakness. And when with pain thou hast destroyed them, other thousands will surge up to take their place. Hell will vomit its hordes to oppose and enring and wound and menace; Heaven will meet thee with its. pitiless tests and its cold luminous denials.

Thou shalt find thyself alone in thy anguish, the demons furious in thy path, the Gods unwilling above thee. Ancient and powerful, cruel, unvanquished and close and innumerable are the dark and dreadful Powers that profit by the reign of Night and Ignorance and would have no change and are hostile.

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Aloof, slow "to arrive, far-off and few and brief in their visits are the Bright Ones who are willing or permitted to succour. Each step forward is a battle. There are precipitous descents, there are unending ascensions and ever higher peaks upon peaks to conquer. Each plateau climbed is but a stage on the way and reveals endless heights beyond it. Each victory thou thinkest the last triumphant struggle proves to be but the prelude to a hundred fierce and perilous battles.....

But thou sayst God's hand will be with me and the Divine Mother near with her gracious smile of succour ? And thou knowest not then that God's Grace is more difficult to have or to keep than the nectar of the Immortals or Kuvera's priceless treasures ? Ask of his chosen and they will tell thee how often the Eternal has covered his face from them, how often he has withdrawn from them behind his mysterious veil and they have found themselves alone in the grip of Hell, solitary in the horror of the darkness, naked and defence less in the anguish of the battle. And if his presence is felt behind the veil, yet is it like the winter sun behind clouds and saves not from the rain and snow and the calamitous storm and the harsh wind and the bitter cold and the atmosphere of a sorrowful grey and the dun weary dullness. Doubtless the help is there even when it seems to be withdrawn, but still is there the appearance of total night with no sun to come and no star of hope to please in the darkness.

Beautiful is the face of the Divine Mother, but she too can be hard and terrible. Nay, then, is immortality a plaything to be given lightfy to a child, or the divine life a prize without effort or the crown for a weakling ? Strive rightly and thou shalt have; trust and thy trust shall in the end be justified; but the dread Law of the Way is there and none can abrogate it.

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