I

Evolution :

Material - Spiritual - Supramental

Spiritual Evolution

THERE have been times when the seeking for spiritual attainment was, at least in certain civilisations, more intense and widespread than now or rather than it has been in the world in general during the past few centuries. For now the curve seems to be the beginning of a new turn of seeking which takes its start from what was achieved in the past and projects itself towards a greater future. But always, even in the age of the Vedas or in Egypt, the spiritual achievement or the occult knowledge was confined to a few, it was not spread in the whole mass of humanity. The mass of humanity evolves slowly, containing in itself all stages of the evolution from the material and the vital man to the mental man. A small minority has pushed beyond the barriers, opening the doors to occult and spiritual knowledge and preparing the ascent of the evolution beyond mental man into spiritual and supramental being. Sometimes this minority has exercised an enormous influence as in Vedic India, Egypt or, according to tradition, in Atlantis, and determined

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the civilisation of the race, giving it a strong stamp of the spiritual or the occult; sometimes they have stood apart in their secret schools or orders, not directly influencing a civilisation which was sunk in material ignorance or in chaos and darkness or in the hard external enlightenment which rejects spiritual knowledge.

The cycles of evolution tend always upward, but they are cycles and do not ascend in a straight line. The process therefore gives the impression of a series of ascents and descents, but what is essential in the gains of the evolution is kept or, even if eclipsed for a time, re-emerges in new forms suitable to the new ages.

The creation has descended all the degrees of being from the Supermind to Matter and in each degree it has created a world, reign, plane or order proper to that degree. In the creating of the material world : there was a plunge of this descending Consciousness into an apparent Inconscience and an emergence of it out of that Inconscience, degree by degree, until it recovers its highest spiritual and supramental summits and manifests their powers here in Matter. But even in the Inconscience there is a secret Consciousness which works, one may say, by an involved and hidden Intuition proper to itself. In each stage of matter, in each stage of life, this Intuition assumes a working proper to that stage and acts from behind the veil, supporting and enforcing the immediate necessities of the creative Force. There is an

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Intuition in Matter which holds the action of the material world from the electron to the sun and planets and their contents. There is an Intuition in Life which similarly supports and guides the play and development of Life in matter till it is ready for the mental evolution of which man is the vehicle. In man also the creation follows the same upward process,—the Intuition within develops according to the stage he has reached in his progress. Even the precise intellect of the scientist, who is inclined to deny the separate existence or the superiority of Intuition yet cannot really move forward unless there is behind him a mental Intuition, which enables him to take a forward step or to divine what has to be done. Intuition therefore is present at the beginning of things and in their middle as well as at their con- summation.

But Intuition takes its proper form only when one goes beyond the mental into the spiritual domain, for there only it comes fully forward from behind the veil and reveals its true and complete nature. Along with the mental evolution of man there has been going forward the early process of another evolution which prepares the spiritual and supramental being. This has had two lines, one the discovery of the occult forces secret in Nature and of the hidden planes and worlds concealed from us by the world of Matter and the other the discovery of man's soul and spiritual self. If the tradition of Adantis is correct, it is that of a progress which

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went to the extreme of occult knowledge, but could go no farther. In the India of Vedic times we have the record left of the other line of achievement, that of spiritual self-discovery; occult knowledge was there but kept subordinate. We may say that here in India the reign of Intuition came first, intellectual Mind developing afterwards in the later philosophy and science. But in fact the mass of men at the time, it is quite evident, lived entirely on the material plane, worshipped the Godheads of material Nature, sought from them entirely material objects. The effort of the Vedic mystics revealed to them the things behind through a power of inner sight and hearing and experience which was confined to a limited number of seers and sages and kept carefully secret from the mass of humanity—secrecy was always insisted on by the mystic. We may very well attribute this flowering of Intuition on the spiritual plane to a rapid re-emergence of essential gains brought down from a previous cycle. If we analyse the spiritual history of India we shall find that after reaching this height there was a descent which attempted to take up each lower degree of the already evolved consciousness and link it to the spiritual at the summit. The Vedic age was followed by a great outburst of intellect and philosophy which yet took spiritual truth, as its basis and tried to reach it anew, not through a direct Intuition or occult process as did the Vedic seers, but by the power of the mind's reflective, speculative, logical thought, at the same time processes

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of Yoga were developed which used the thinking mind as a means of arriving at spiritual realisation, spiritualising this mind itself at the same time. Then followed an era of the development of philosophies and Yoga processes which more and more used the emotional and aesthetic being as the means of spiritual realisation and spiritualised the emotional level in man through the heart and feeling. This was accompanied by Tantric and other processes which took up the the mental will, the life-will, the will of sensations and made them at once the instruments and the field of spiritualisation. In the Hathayoga and the various attempts at divinisation of the body there is also a line of endeavour which attempted to arrive at the same achievement with regard to living matter,, but this still awaits the discovery of the true characteristic method and power of Spirit in the body. We may say therefore that the universal Consciousness after its descent into Matter has conducted the evolution there along two lines, one of ascent to the discovery of the Self and Spirit, the other of descent through the already evolved levels of mind, life and body so as to bring down the spiritual consciousness- into these also and to fulfil thereby some secret intention in the creation of the material universe. Our Yoga is in its principle a taking up and summarising and completing of this process, an endeavour to rise to the highest possible supra- mental level and bring down its consciousness and power into mind, life and body.

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The condition of present-day civilisation, materialistic with an externalised intellect and life-endeavour, which you find So painful, is an episode, but one which was perhaps inevitable. For if the spiritualisation  of the mind, life and body is the thing to be achieved, the conscious presence of the Spirit even in the physical consciousness and material body, an age which puts matter and the physical life in the forefront and devotes itself to the effort of the intellect to discover the truth of material existence, had perhaps to come. On one side, by materialising everything up to the intellect itself it has created the extreme difficulty of which you speak for the spiritual seeker, but on the other hand it has given the life in matter an importance which the spirituality of the past was inclined to deny to it. In a way it has made the spiritualisation of it a necessity for spiritual seeking and so aided the descent movement of the evolving spiritual consciousness in the earth nature. More than that we cannot claim for it, its conscious .effect has been rather to stifle and almost extinguish the spiritual element in humanity; it is only by the divine use of the pressure of contraries and an intervention from above that there will be the spiritual  outcome.

27-12-1935

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The Materialistic Phase of Evolution

ALL the phases of human history may be regarded as a working out of the earth-consciousness in which each phase has its place and significance, so this materialistic intellectual phase had to come and has had, no doubt, its purpose and significance. One may also hold that one of its issues was as an experiment to see how far and whither the human consciousness would go through an intellectual and external control of Nature with physical and intellectual means only and without the intervention of any higher conscious- ness and knowledge—or that it may help by resistance to draw the spiritual consciousness that is growing behind all vicissitudes to attempt the control of Matter and turn it towards the Divine, as the Tantrics and Vaishnavas tried to do with the emotional and lower vital nature, not contenting themselves with the Vedantic turning of the mind towards the Supreme. But it is difficult to go farther than that or to hold that this materialism is itself a spiritual thing or that the dark confused and violent state of contemporary Europe was an indispensable preparation for the

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descent of the Spirit. This darkness and violence which seems bent on destroying such light of mental idealism and desire Of harmony as had succeeded in establishing  itself in the mind of humanity, is obviously due to a descent of fierce and dark vital Powers which seek to possess the human world for their own, not for a spiritual purpose. It is true that such a precipitation of Asuric forces from the darker vital worlds has been predicted by some occultists as the one first result of the pressure of the Divine descent on their vital domain, but it was regarded as a circumstance of the battle, not as something helping towards the Divine Victory. The churning of Matter by the attempt of human intellect to conquer material Nature and use it for its purpose may break something of the passivity and inertia, but it is done for material ends, in a rajasic spirit, with a denial of spirituality as its mental basis. Such an attempt may end, seems to be ending indeed, in chaos and disintegration, while the new attempts at creation and reintegration seem to combine the obscure rigidity of material Nature with a resurgence of the barbaric brutality and violence of a half-animal vital Nature. How are the spiritual forces to deal with all that or make use of such a churning of the energies of the material universe? The way of the Spirit is the way of peace and light and harmony; if it has to battle it is precisely because of the presence of such forces which seek either to extinguish or to prevent the spiritual light. In the spiritual change inertia has to be replaced by the

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divine peace and calm, the rajasic troubled energy by a tranquil and potent, pure and liberated dynamis, while the mind must be kept plastic for the workings of a higher Light of knowledge. How will the activity of Materialism lend itself to that change?

Materialism can hardly be spiritual in its basis because its basic method is just the opposite of the spiritual way of doing things. The spiritual works from within outward, the way of materialism is to work from out inwards. It makes the inner a result of the outer, fundamentally a phenomenon of Matter and it works upon that view of things. It seeks to "perfect" humanity by outward means and one of its main efforts is to construct a perfect social machine which will train and oblige men to be what they ought to be. The loss of the ego in the Divine is the spiritual ideal; here it is replaced by the immolation of the individual to the military and industrial State. Where is there any spirituality in all that? Spirituality can only come by opening of the mind, vital and physical. to the inmost soul, to the higher Self, to the Divine, and their subordination to the spiritual forces and instrumentation as channels of the inner Light, the higher Knowledge and Power, Other things, mental- aesthetic, vital, are often misnamed 'spirituality,' but they lack the essential character without which the- word loses its true significance.

30-6-1937

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Descent of the Supermind

THE descent of the Supermind is a long process, or at least a process with a long preparation, and one can only say that the work is going on sometimes with a strong pressure for completion, sometimes retarded by the things that rise from below and have to be dealt with before further progress can be made. The process is a spiritual evolutionary process, concentrated into a brief period; it could be done otherwise (by what men would regard as a miraculous intervention) only if the human mind were more flexible and less attached to its ignorance than it is. As we envisage it, it must manifest in a few first and then spread, but it is not likely to overpower the earth in a moment. It is not advisable to discuss too much what it will do and how it will do it, because these are things the Supermind itself will fix, acting out of that Divine Truth in it, and the mind must not try to fix for it grooves in which it will run. Naturally, the release from subconscient ignorance and from disease, duration of life at will, and a change in the functionings of the body must

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be among the ultimate elements of a Supramental change; but the details of these things must be left for the Supramental Energy to work out according to the Truth of its own nature.

The descent of the Supramental is an inevitable necessity in the logic of things and is therefore sure. It is because people do not understand what the Supermind is or realise the significance of the emergence of consciousness in a world of incoriscient Matter that they are unable to realise this inevitability. I suppose a matter-of-fact observer, if there had been one at the time of the unrelieved reign of inanimate Matter in the earth's beginning, would have criticised any promise of the emergence of life in a world of dead earth and rock and mineral as an absurdity and a chimera; so too, afterwards he would have repeated this mistake and regarded the emergence of thought and reason in an animal world as an absurdity and a chimera. It is the same now with the appearance of Supermind in the stumbling mentality of this world of human consciousness and its reasoning ignorance.

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The Divine and its Opposites- Supramental Evolution

WHAT is meant here is the Divine in its essential manifestation which reveals itself to us as Light and Consciousness, Power, Love and Beauty. But in its actual cosmic manifestation the Supreme,  being the Infinite and not bound by any limitation, I can manifest in Itself, in its consciousness of innumerable possibilities, something that seems to be the opposite of itself, something in which there can be I Darkness, Inconscience, Inertia, Insensibility, Disharmony and Disintegration. It is this that we see at the basis of the material world and speak of nowadays  as the Inconscient—the Inconscient Ocean of the Rigveda in which the One was hidden and arose in the form of this universe—or, as it is sometimes called, the non-being, Asat. The Ignorance which is' the characteristic of our mind and life is the result of this origin in the Inconscience. Moreover, in the evolution out of inconscient existence there rise up naturally powers and beings which are interested in the maintenance of all negations of the Divine, error

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and unconsciousness, pain, suffering, obscurity, death, weakness, illness, disharmony, evil. Hence the perversion of the manifestation here, its inability to reveal the true essence of the Divine. Yet in this very base of this evolution all that is divine is there involved and pressing to evolve. Light, Consciousness, Power, Perfection, Beauty, Love. For in the Inconscient itself and behind the perversions of the Ignorance the Divine Consciousness lies concealed and works and must more and more appear, throwing off in the end its disguises. That is why it is said that the world is called to express the Divine.

Your statement about the supramental evolution is correct except that it does not follow that humanity as a whole will become supramental. What is more likely to happen is that the supramental principle will be established in the evolution by the descent just as the mental principle was established by the appearance of thinking Mind and Man in earthly life. There will be a race of supramental beings on the earth just as now there is a race of mental beings. Man himself will find a greater possibility of rising to the planes intermediary between his mind and Supermind and making their powers effective in his life, which will mean a great change in humanity on earth, but it is not likely that the mental stage will disappear from the ascending ladder and, if so, the continued existence of a mental race will be necessary so as to form a stage between the vital

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and the supramental in the evolutionary movement of the Spirit. Such a descent of higher beings as you suggest may be envisaged as a part of the process of the change. But the main part of the change will be the appearance of the supramental being and the organisation of a supramental nature here, as a mental being has appeared and a mental nature organised itself during the last stage of the evolution. I prefer nowadays not to speak of the descent of the higher beings because my experience is that it leads to a vain and often egoistic romanticism which distracts the attention from the real work, that of the realisation of the Divine and the transformation of the nature.

 6-1-1936

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Spiritual and Supramental Consciousness

IN the Supramental consciousness, there are no problems—the problem is created by the division set up by the Mind. The Supramental sees the Truth as a single whole and everything falls into its place in that whole. The Supramental is also spiritual, but the old Yogas reach Sachchidananda through the spiritualised mind and depart into the eternally static oneness of Sachchidananda or rather pure Sat (Existence), absolute and eternal or else a pure Non-existence, absolute and eternal. Ours having realised Sachchidananda in the spiritualised mind plane proceeds to realise it in the Supramental plane.

The supreme supra-cosmic Sachchidananda is above all. Supermind may be described as its power of self-awareness and world-awareness, the world being known as within itself and not outside. So to live consciously in the supreme Sachchidananda one must pass through the Supermind. If one is in the supra-cosmic apart from the manifestation, there is no place for problems or solutions. If one lives in

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the transcendence and the cosmic view at the same-time, that can only be by the Supramental conscious- ness in the supreme Sachchidananda consciousness— so why should the question arise? Why should there be a difference between the supreme Sachchidananda version of the cosmos and the Supermind's version of it? Your difficulty probably comes from -thinking of both in terms of the mind.

The Supermind is an entirely different conscious- .ness not only from the spiritualised Mind, but from the planes above spiritualised Mind which intervene "between it and the Supramental plane. Once one passes beyond Overmind to Supermind, one enters .into a consciousness to which the norms of the other planes do not at all apply and in which the same Truth, e.g. Sachchidananda and truth of this universe, is seen in quite a different way and has a different dynamic consequence. This necessarily results from the fact that Supermind has an indivisible knowledge, while Overmind proceeds by union in division and Mind by division taking division as the first fact, for that is the natural process of its knowledge.

In all planes the essential experience of Sachchidananda, pure Existence, Consciousness, Bliss is the same and Mind is often contented with it as the sole Truth and dismisses all else as part of the grand Illusion, but there is also a dynamic experience of the Divine or of Existence (e.g. as One and Many, Personal and Impersonal, the Infinite and Finite etc.,) which is essential for the integral knowledge. The

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dynamic experience is not the same in the lower planes as in the higher, in the intermediate spiritual planes and in the Supramental. In these the oppositions can only be put together and harmonised, in the Supermind they fuse together and are inseparably one; that makes an enormous difference.

The universe is dynamism, movement—the essential experience of Sachchidananda apart from the dynamism and movement is static. The full dynamic truth of Sachchidananda and the universe and its consequence cannot be grasped by any other consciousness than the Supermind, because the instrumentation in all other (lower) planes is inferior and there is therefore a disparity between the fullness of the static experience and the incompleteness of the dynamic power, knowledge, result of the inferior light and power of other planes. This is the reason why the consciousness of the other spiritual planes even if it descends can make no radical change in the; earth-consciousness, it can only modify or enrich it. The radical transformation needs the descent of a Supramental power and nature.

One cannot speak of two classes of Sachchidananda, for Sachchidananda is the same always—but the knowledge of Sachchidananda and the universe differs according to the degree of the consciousness which has the experience.

The personal realisation of the Divine may be sometimes with Form, sometimes without Form. Without Form, it is the Presence of the living Divine

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Person, felt in everything. With Form, it comes with the image of the One to whom worship is offered. The Divine can always manifest himself in a form to the bhakta or seeker. One sees him in the form in which one worships or seeks him or in a form suitable to the Divine Personality who is the object of the adoration. How it manifests depends on many things and it is too various to be reduced To a single rule. Sometimes it is in the heart that the Presence with the form is seen, sometimes in any of the other centres, sometimes above and guiding from there, sometimes it is seen outside and in front as if an embodied Person. Its advantages are an intimate relation and constant guidance or if felt or seen within, a very strong and concrete realisation of the constant Presence. But one must be very sure of the purity of one's adoration and seeking—for the disadvantage of this kind of embodied relation is that other Forces can imitate the Form or counterfeit the voice and the guidance and this gets more force if it is associated with a constructed image which is not the true thing. Several have been misled in this way because pride, vanity or desire was strong in them and robbed them of the finer psychic perception that is not mental and can at once turn the Mother's light on such misleadings or errors.

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 Spiritualisation and Supramental Transformation

IF spiritual and Supramental were the same thing, — as you say my readers imagine, then all the sages and devotees and yogis and sadhakas throughout the ages would have been Supramental beings and all I have written about the Supermind would be so much superfluous stuff, useless and otiose. Anybody who had spiritual experiences would then be a Supra- mental being; the Ashram would be chockful of Supramental beings and every other Ashram in India also. Spiritual experiences can fix themselves in the inner consciousness and alter it, transform it, if you like; one can realise the Divine everywhere, the Self in all and all in the Self, the universal Shakti doing all things; one can feel merged in the Cosmic Self or full of ecstatic bhakti or Ananda. But one may and usually does still go on in the outer parts of Nature thinking with the intellect or at best the intuitive mind, willing with a mental will, feeling joy and sorrow on the vital surface, undergoing physical afflictions and suffering from the struggle of

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life in the body with death and disease. The change then only will be that the inner self will watch alt that without getting disturbed or bewildered, with a perfect equality, taking it as an inevitable part of Nature, inevitable at least so long as one does not withdraw to the Self out of Nature. That is not the transformation I envisage. It is quite another power of knowledge, another kind of will, another luminous nature of emotion and aesthesis, another constitution of the physical consciousness that must come in by the Supramental change.

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The Yoga of Transformation

BY transformation I do not mean some change of the nature—I do not mean for instance sainthood or ethical perfection or Yogic siddhis (like the Tantric's) or a transcendental (chinmaya) body. I use transformation in a special sense, a change of consciousness radical and complete and of a certain specific kind which is so conceived as to bring about a strong and assured step forward in the spiritual evolution of the being of a greater and higher kind and of a larger sweep and completeness than what took place when a mentalised being first appeared in a vital and material animal world. If anything short of that takes place or at least if a real beginning is not made on that basis, a fundamental progress towards this fulfilment, then my object is not accomplished. A partial realisation, something mixed and inconclusive, does not meet the demand I make on life and Yoga.

Light of realisation is not the same thing as Descent. Realisation by itself does not necessarily transform the being as a whole, it may bring only an opening or

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heightening or widening of the consciousness at the top so as to realise something in the Purusha part without any radical change in the parts of Prakriti. One may have some light of realisation at the spiritual summit of the consciousness but the parts below remain what they were. I have seen any number of instances of that. There must be a descent of the light not merely into the mind or part of it but into all the being down to the physical and below before a real transformation can take place. A light in the mind may spiritualise or otherwise change the mind or part of it in one way or another, but it need not change the vital nature, a light in the vital may purify and enlarge the vital movements or else silence and immobilise the vital being, but leave the body and the physical consciousness as it was, or even leave it inert or shake its balance. And the descent of Light is not enough, it must be the descent of the whole higher consciousness, its Peace, Power, Knowledge, Love, Ananda. Moreover the descent may be enough to liberate, but not to perfect, or it may be enough to make a great change in the inner being, while the outer remains an imperfect instrument, clumsy, sick or unexpressive. Finally, transformation effected by the sadhana cannot be complete unless it is a supra-mentalisation of the being. Psychicisation is notenough, it is only a beginning, spiritualisation and the descent of the higher consciousness is not enough, it is only a middle term, the ultimate achievement needs the action of the Supramental Consciousness and Force.

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Something less than that may very well be considered enough by the individual, but it is not enough for the earth-consciousness to take the definitive stride forward it must take at one time or another.

I have never said that my Yoga was something brand new in all its elements. I have called it the integral Yoga and that means that it takes up the essence and many processes of the old Yogas—its newness is in its aim, standpoint and the totality of its method. In the earlier stages which is all I deal with in books like the "Riddle" or the "Lights" or in the new book to be published¹ there is nothing in it that distinguishes it from the old Yogas except the aim underlying its comprehensiveness, the spirit in its movements and the ultimate significance it keeps before it—also the scheme of its psychology and its workings: but as that was not and could not be developed systematically or schematically in these letters, it has not been grasped by those who are not already acquainted with it by mental familiarity or some amount of practice. The detail or method of the later stages of the Yoga which go into little known or untrodden regions, I have not made public and I do not at present intend to do so.

I know very well also that there have been seemingly allied ideals and anticipations-the perfectibility of the race, certain Tantric sadhanas, the effort after a complete physical siddhi by certain schools of Yoga,

¹The Bases of Yoga

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etc., etc. I have alluded to these things myself and have put forth the view that the spiritual past of the race has been a preparation of Nature not merely for attaining the Divine beyond the world, but also for the very step forward which the evolution of the earth- consciousness has still to make. I do not therefore care in the least,—even though these ideals were, up to some extent parallel, yet not identical with mine,— whether this Yoga and its aim and method are accepted as new or not, that is in itself a trifling matter. That it should be recognised as true in itself by those who can accept or practise it and should make itself true by achievement is the one thing important; it does not matter if it is called new or a repetition or revival of the old which was forgotten. I laid emphasis on it as new in a letter to certain sadhakas so as to explain to them that a repetition of the aim and idea of the old Yogas was not enough in my eyes, that I was putting forward a thing to be achieved that has not yet been achieved, not yet clearly visualised, even though it is one natural but still secret outcome of all the past spiritual endeavour. It is new as compared with the old Yogas:

(l) Because it aims not at a departure out of world and life into Heaven or Nirvana, but at a change of life and existence, not as something subordinate or incidental, but as a distinct and central object. If there is a descent in other Yogas, yet it is only an incident on the way or resulting from the ascent—the ascent is

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the real thing. Here the ascent is the first step, but it is a means for the descent. It is the descent of the new consciousness attained by the ascent that is the stamp and seal of the sadhana. Even the Tantra and Vaishnavismend  in the release from life, here the object is the divine fulfilment of life.

(2) Because the object sought after is not an individual achievement of divine realisation for the sake of the individual, but something to be gained for the earth-consciousness here, a cosmic, not solely a supra-cosmic achievement. The thing to be gained also is the bringing in of a Power of consciousness (the Supramental) not yet organised or active directly in earth- nature, even in the spiritual life, but yet to be organised and made directly active.

(3) Because a method has been preconized for achieving this purpose which is as total and integral as the aim set before it, viz., the total and integral change of the consciousness and nature, taking up old methods but only as a part action and present aid to others that are distinctive. I have not found this method (as a whole) or anything like it professed or realised m the old Yogas. If I had, I should not have wasted my time in hewing out paths and in thirty years of search and inner creation when . l could have hastened home safely to my goat in an easy canter over paths already blazed out,

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laid down, perfectly mapped, macadamised, made secure and public. Our Yoga is not a retreading of old walks, but a spiritual adventure.

5-10-1935

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 Physical Transformation

WHATEVER may have happened to Chaitanya or Ramalingam, whatever physical transformation they may have gone through is quite irrelevant to the aim of the supramentalisation of the body. Their new body was either a non-physical or subtle physical body not adapted for life on the earth. If it were not so, they would not have disappeared. The object of supramentalisation is a body fitted to embody and express the physical consciousness on earth so long as one remains in the physical life. It is a step in the spiritual evolution on the earth, not a step in the passage towards a supraphysical world. The supramentalisation is the most difficult part of the change arrived at by the Supramental Yoga, and all depends on whether a sufficient change can be achieved in the consciousness at present to make such a step possible, but the nature of the step is different from that aimed at by other Yogas. There is not therefore much utility in these discussions—one has first of all to supramentalise sufficiently the mind and vital and physical consciousness generally—afterwards one

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can think of supramentalisation of the body. The psychic and spiritual transformation must come first, only afterwards would it be practical or useful to discuss the supramentalisation of the whole being down to the body.

4-6-1937

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The Aim of Supramental Evolution

'HAT we are doing, if and when we succeed, will be a beginning, not a completion. It is the foundation of a new consciousness on earth—a consciousness with infinite possibilities of manifestation. The eternal progression is in the manifestation and beyond it there is no progression.

If the redemption of the soul from the physical vesture be the object, then there is no need of supramentalisation. Spiritual Mukti and Nirvana are sufficient.

If the object is to rise to supraphysical planes, then also there is no need of supramentalisation. One can enter into some heaven above by devotion to the Lord of that heaven. But that is no progression. The other worlds are typal worlds, each fixed in its own kind and type and law. Evolution takes place on the earth and therefore the earth is the proper field for progression. The beings of the other worlds do not progress from one world to another. They remain fixed to their own type.

The purely monistic Vedantist says, all is Brahman, e is a dream, an unreality, only Brahman exists.

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One has Nirvana or Mukti, then one lives only till the body falls—after that there is no such thing as life.

They do not believe in transformation, because mind, life and body are an ignorance, an illusion —the only reality is the featureless, relationless Self or Brahman. Life is a thing of relations; in the pure Self, all life and relations disappear. What would be the use or the possibility of transforming an illusion that can never be anything else (however transformed) than an illusion? There is no such thing for them as a "Nirvanic life".

It is only some Yogas that aim at a transformation of any kind except that of ignorance into knowledge, The idea varies,—sometimes a divine knowledge or power or else a divine purity or an ethical perfection or a divine love.

What has to be overcome is the opposition of the Ignorance that does not want the transformation of the nature. If that can be overcome, then old spiritual ideas will not form an obstacle.

It is not intended to supramentalise humanity at large, but to establish the principle of the Supramental consciousness in the earth-evolution. If that is done; all that is needed will be evolved by the Supramental Power itself. It is not therefore important that the mission should be widespread. What is important is that the thing should be done at all in however small a number, that is the only difficulty.

If the transformation of the body is complete. that means no subjection to death—it does not mean

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that one will be bound to keep the same body for all time. One creates a new body for oneself when one wants to change, but how it will be done cannot be said now. The present method is by physical birth—some occultists suppose that a time will come when that will not be necessary—but the question. must be left for the Supramental evolution to decide.

The questions about the Supermind cannot be answered profitably now. Supermind cannot be described in terms that the mind will understand, because the terms will be mental and mind will understand them in a mental way and mental sense and miss their true import. It would therefore be a waste of time and energy which should be devoted to the preliminary work—psychicisation and spiritualisation of the being and nature without which no supramentalisation is possible. Let the whole dynamic nature led by the psychic make itself full of the dynamic spiritual light, peace, purity, knowledge, force; let it afterwards get experience of the intermediate spiritual planes and know, feel and act in their sense; then it will be possible to speak last of the Supramental transformation.

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Technique of World-Changing Yoga

WHAT is a perfect technique of Yoga or rather of a world-changing or Nature-changing Yoga? Not one that takes a man by a little bit of him somewhere, attaches a hook and pulls him up by a pulley into Nirvana or Paradise. The technique of a world-changing Yoga has to be as multiform, sinuous, patient, all-including as the world itself. If it does not deal with all the difficulties or possibilities and carefully deal with each necessary element, has it any chance of success? And can a perfect technique which every- body can understand do that? It is not like writing a small poem in a fixed metre with a limited number of modulations. If you take the poem simile, it is the Mahabharata of a Mahabharata that has to be done. And what, compared with the limited Greek perfection, is the technique of the Mahabharata?

Next, what is the use of vicharabuddhi in such a case ? If one has to get a new consciousness which surpasses the reasoning intellect, can one do it on lines which are to be judged and understood by the reasoning intellect, controlled at every step by it, told by the intellect

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what it is to do, what is the measure of its achievements, what its steps must be and what their value? If one does that, will one ever get out of the range of the reasoning intelligence into what is beyond it? And if one does, how shall others judge what one is doing by the intellectual measure? How can one judge what is beyond the ordinary consciousness when one is oneself in the ordinary consciousness? Is it not only by exceeding yourself that you can feel, experience, judge what exceeds you? What is the value of a judgment without the feeling and experience?

What the Supramental will do the mind cannot foresee or lay down. The mind is ignorance seeking for the Truth; the Supramental by its very definition is the Truth-consciousness, Truth in possession of itself and fulfilling itself by its own power. In a Supramental world imperfection and disharmony are bound to disappear. But what we propose just now is not to make the earth a Supramental world but to bring down the Supramental as a power and established consciousness in the midst of the rest—to let it work there and fulfil itself as Mind descended into life and matter and has worked as a Power there to fulfil itself m the midst of the rest. This will be enough to change the world and to change Nature by breaking down her present limits. But what, how, by what degrees it will do, it is a thing that ought not to be said now—when the Light is there, the Light will itself do its work- when the Supramental Will stands on earth, that Will

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will decide. It will establish a perfection, a harmony.. a Truth creation—for the rest, well, it will be the rest- that is all.

I5-11-I933

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The Dynamic Aspect of the Divine

'*HE dynamic aspect of the Divine is the Supreme Brahman, not the Gods. The Gods are Personalities and Powers of the dynamic Divine. You speak as if the evolution were the sole creation; the creation or manifestation is very vast and contains many planes and worlds that existed before the evolution, all different in character and with different kinds of beings. The fact of being prior to the evolution does not make them undifferentiated. The world of the Asuras is prior to the evolution, so are the. worlds of the mental, vital or subtle physical Devas—but these beings are all different from each other. The great Gods belong to the Overmind plane, in the Supermind they are unified as aspects of the Divine, in the Overmind they appear as separate personalities. Any godhead can descend by emanation to the physical plane and associate himself with the evolution of a human being with whose line of manifestation he is in affinity. But these are things which cannot be very easily understood by the mind, because the mind has too rigid

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an idea of personality—the difficulty only disappears when one enters into a more flexible consciousness above where one is nearer to the experience of One in all and All in one.

13-11-1934

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The Christian Ideal and the Supramental Descent

THERE is ho connection between the Christian conception (of the Kingdom of Heaven) and the idea of the Supramental descent. The Christian conception supposes a state of things brought about by religious emotion and moral purification, but these things are no more capable of changing the world, whatever value they may have for the individual, than mental idealism or any other power yet called upon for the purpose. The Christian proposes to substitute the sattwic religious ego for the rajasic and tamasic ego, but although this can be done as an individual achievement, it has never succeeded and will never succeed in accomplishing itself in the mass. It has no higher spiritual or psychological knowledge behind it and ignores the foundation of human character and the source of the difficulty—the duality of mind, life and body. Unless there is a descent of a new Power of Consciousness, not subject to the dualities but still dynamic which will provide a new foundation and a

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lifting of the centre of consciousness above the mind, the Kingdom of God on earth can only be an ideal, not a fact realised in the general earth-consciousness and earth-life.

28-11-1936

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