Sri Aurobindo

"The Life Divine"

Book II

Book II
   THE KNOWLEDGE AND THE IGNORANCE --
   THE SPIRITUAL EVOLUTION

   PART II
      THE KNOWLEDGE
      AND SPIRITUAL EVOLUTION

Chapter XXV

    THE TRIPLE TRANSFORMATION

If it is the sole intention of Nature in the evolution of the spiritual man to awaken him to the supreme Reality and release him from herself, or from the Ignorance in which she as the Power of the Eternal has masked herself, by a departure into a higher status of being elsewhere, if this step in the evolution is a close and an exit, then in the essence her work has been already accomplished and there is nothing more to be done. The ways have been built, the capacity to follow them has been developed, the goal or last height of the creation is manifest; all that is left is for each soul to reach individually the right stage and turn of its development, enter into the spiritual ways and pass by its own chosen path out of this inferior existence. But we have supposed that there is a farther intention, -- not only a revelation of the Spirit, but a radical and integral transformation of Nature. There is a will in her to effectuate a true manifestation of the embodied life of the Spirit, to complete what she has begun by a passage from the Ignorance to the Knowledge, to throw off her mask and to reveal herself as the luminous Consciousness-Force carrying In her the eternal Existence and its universal Delight of being. It then becomes obvious that there is something not yet accomplished, there becomes clear to view the much that has still to be done, bhui aspast kartvam; there is a height still to be reached, a wideness still to be covered by the eye of vision, the wing of the will, the self-affirmation of the Spirit in the material universe. What the evolutionary Power has done is to make a few individuals aware of their souls, conscious of their selves, aware of the eternal being that they are, to put them into communion with the Divinity or the Reality which is concealed by her appearances: a certain change of nature prepares, accompanies or follows upon this illumination, but it is not the complete and radical change which establishes a secure and settled new principle, a new creation, a permanent new order of being in the field of terrestrial Nature. The spiritual man has evolved, but not the supramental being who shall thenceforward be the leader of that Nature.

This is because the principle of spirituality has yet to affirm itself m its own complete right and sovereignty; it has been up till now a power for the mental being to escape from itself or to refine and raise itself to a spiritual poise, it has availed for the release of the Spirit from mind and for the enlargement of the being in a spiritualised mind and heart, but not, -- or rather not yet sufficiently, -- for the self-affirmation of the Spirit in its own dynamic and sovereign mastery free from the mind's limitations and from the mental instrumentation. The development of another instrumentation has begun, but has yet to become total and effective; it has besides to cease to be a purely individual self-creation in an original Ignorance, something supernormal to earth-life that must always be acquired as an individual achievement by a difficult endeavour. It must become the normal nature of a new type of being; as Mind is established here on a basis of Ignorance seeking for Knowledge and growing into Knowledge, so supermind must be established here on a basis of Knowledge growing into its own greater Light. But this cannot be so long as the spiritual-mental being has not risen fully to supermind and brought down its powers into terrestrial existence. For the gulf between Mind and supermind has to be bridged, the closed passages opened and roads of ascent and descent created where there is now a void and a silence. This can be done only by the triple transformation to which we have already made a passing reference: there must first be the psychic change, the conversion of our whole present nature into a soul-instrumentation; on that or along with that there must be the spiritual change, the descent of a higher Light, Knowledge, Power, Force, Bliss, Purity into the whole being, even into the lowest recesses of the life and body, even into the darkness of our subconscience; last, there must supervene the supramental transmutation,-there must take place as the crowning movement the ascent into the supermind and the transforming descent of the supramental Consciousness into our entire being and nature.

At the beginning the soul in Nature, the psychic entity. whose unfolding is the first step towards a spiritual change, is an entirely veiled part of us, although it is that by which we exist and persist as individual beings in Nature. The other parts of our natural composition are not only mutable but perishable; but the psychic entity in us persists and is fundamentally the same always: it contains all essential possibilities of our manifestation but is not constituted by them; it is not limited by what it manifests, not contained by the incomplete forms of the manifestation, not tarnished by the imperfections and impurities, the defects and depravations of the surface being. It is an ever-pure flame of the divinity in things and nothing that comes to it, nothing that enters into our experience can pollute its purity or extinguish the flame. This spiritual stuff is immaculate and luminous and, because it is perfectly luminous, it is immediately, intimately, directly aware of truth of being and truth of nature; it is deeply conscious of truth and good and beauty because truth and good and beauty are akin to its own native character, forms of something that is inherent in its own substance. It is aware also of all that contradicts these things, of all that deviates from its own native character, of falsehood and evil and the ugly and fix unseemly; but it does not become these things nor is it touched or changed by these opposites of itself which so powerfully affect its outer instrumentation of mind, life and body. For the soul, the permanent being in us, puts forth and uses mind, life and body as its instruments, undergoes the envelopment of their conditions, but It is other and greater than its members.

If the psychic entity had been from the beginning unveiled and known to its ministers, not a secluded King in a screened chamber, the human evolution would have been a rapid soul-out-flowering, not the difficult, chequered and disfigured development it now is; but the veil is thick and we know not the secret Light within us, the light in the hidden crypt of the heart's Innermost sanctuary. Intimations rise to our surface from the psyche, but our mind does not detect their source; it takes them for its own activities because, before even they come to the surface, they are clothed in mental substance: thus ignorant of their authority, it follows or does not follow them according to its bent or turn at the moment. If the mind obeys the urge of the vital ego, then there is little chance of the psyche at all controlling the nature or manifesting in us something of its secret spiritual stuff and native movement; or, if the mind is over-confident to act in its own smaller light, attached to its own Judgment, will and action of knowledge, then also the soul will remain veiled and quiescent and wait for the mind's farther evolution. For the psychic part within is there to support the natural evolution, and the first natural evolution must be the development of body, life and mind, successively, and these must act each in its own kind or together in their ill-assorted partnership in order to grow and have experience and evolve. The soul gathers the essence of all our mental, vital and bodily experience and assimilates it for the farther evolution of our existence in Nature; but this action is occult and not obtruded on the surface. In the early material and vital stages of the evolution of being there is indeed no consciousness of soul; there are psychic activities, but the Instrumentation, the form of these activities are vital and physical, -- or mental when the mind is active. For even the mind, so long as it is primitive or is developed but still too external, does not recognise their deeper character. It is easy to regard ourselves as physical beings or beings of life or mental beings using life and body and to ignore the existence of the soul altogether: for the only definite idea that we have of the soul is of something that survives the death of our bodies; but what this is we do not know because even if we are conscious sometimes of its presence, we are not normally conscious of its distinct reality nor do we feel clearly its direct action in our nature.

As the evolution proceeds. Nature begins slowly and tentatively to manifest our occult parts; she leads us to look more and more within ourselves or sets out to initiate more clearly recognisable intimations and formations of them on the surface. The soul in us, the psychic principle, has already begun to take secret form; it puts forward and develops a soul-personality, a distinct psychic being to represent it. This psychic being remains still behind the veil in our subliminal part, like the true mental, the true vital or the true or subtle physical being within us: but, like them, it acts on the surface life by the influences and intimations it throws up upon that surface; these form part of the surface aggregate which is the conglomerate effect of the inner influences and upsurgings, the visible formation and superstructure which we ordinarily experience and think of as ourselves. On this ignorant surface we become dimly aware of something that can be called a soul as distinct from mind, life or body; we feel it not only as our mental idea or vague instinct of ourselves, but as a sensible influence in our life and character and action. A certain sensitive feeling for all that is true and good and beautiful, fine and pure and noble, a response to it, a demand for it, a pressure on mind and life to accept and formulate it in our thought, feelings, conduct, character is the most usually recognised, the most general and characteristic, though not the sole sign of this influence of the psyche. Of the man who has not this element in him or does not respond at all to this urge, we say that he has no soul. For it is this influence that we can most easily recognise as a finer or even a diviner part in us and the most powerful for the slow turning towards some aim at perfection in our nature.

But this psychic influence or action does not come up to the surface quite pure or does not remain distinct in its purity; if it did, we would be able to distinguish clearly the soul element in us and follow consciously and fully its dictates. An occult mental and vital and subtle-physical action intervenes, mixes with it, tries to use It and turn it to Its own profit, dwarfs its divinity, distorts or diminishes its self-expression, even causes it to deviate and stumble or stains it with the impurity, smallness and error of mind and life and body. After it reaches the surface, thus alloyed and diminished, it is taken hold of by the surface nature in an obscure reception and ignorant formation, and there is or can be by this cause a still further deviation and mixture. A twist is given, a wrong direction is imparted, a wrong application, a wrong formation, an erroneous result of what is in itself pure stuff and action of our spiritual being; a formation of consciousness is accordingly made which is a mixture of the psychic influence and its intimations jumbled with mental ideas and opinions, vital desires and urges, habitual physical tendencies. There coalesce too with the obscured soul-influence the ignorant though well-intentioned efforts of these external parts towards a higher direction; a mental ideation of a very mixed character, often obscure even in its idealism, sometimes even disastrously mistaken, a fervour and passion of the emotional being throwing up its spray and foam of feelings, sentiments, sentimentalisms, a dynamic enthusiasm of the life-parts, eager responses of the physical, the thrills and excitements of nerve and body,-all these influences coalesce in a composite formation which is frequently taken as the soul and its mixed and confused action for the soul-stir, for a psychic development and action or a realised inner influence. The psychic entity is itself free from stain or mixture, but what comes up from it is not protected by that immunity; therefore this confusion becomes possible.

Moreover, the psychic being, the soul-personality in us, does not emerge full-grown and luminous; it evolves, passes through a slow development and formation; Its figure of being may be at first indistinct and may afterwards remain for a long time weak and undeveloped, not impure but imperfect: for It rests its formation, its dynamic self-building on the power of soul that has been actually and more or less successfully, against the resistance of the Ignorance and Inconscience, put forth in the evolution upon the surface. Its appearance Is the sign of a soul-emergence in Nature, and if that emergence is as yet small and defective, the psychic personality also will be stunted or feeble. It is too, by the obscurity of our consciousness, separated from its inner reality, in imperfect communication with its own source in the depths of the being; for the road is as yet ill-built, easily obstructed, the wires often cut or crowded with communications of another kind and proceeding from another origin: its power to impress what it receives upon the outer instruments is also imperfect; in its penury it has for most things to rely on these instruments and it forms its push to expression and action on their data and not solely on the unerring perceptions of the psychic entity. In these conditions it cannot prevent the true psychic light from being diminished or distorted in the mind into a mere idea or opinion, the psychic feeling in the heart into a fallible emotion or mere sentiment, the psychic will to action in the life-parts into a blind vital enthusiasm or a fervid excitement: it even accepts these mistranslations for want of something better and tries to fulfil itself through them. For it is part of the work of the soul to influence mind and heart and vital being and turn their ideas, feelings, enthusiasms, dynamisms in the direction of what is divine and luminous; but this has to be done at first imperfectly, slowly and with a mixture. As the psychic personality grows stronger, it begins to increase its communion with the psychic entity behind it and improve its communications with the surface: it can transmit Its intimations to the mind and heart and life with a greater purity and force; for it Is more able to exercise a strong control and react against false mixtures; now more and more it makes itself distinctly felt as a power in the nature. But even so this evolution would be slow and long if left solely to the difficult automatic action of the evolutionary Energy; It is only when man awakes to the knowledge of the soul and feels a need to bring it to the front and make it the master of his life and action that a quicker conscious method of evolution intervenes and a psychic transformation becomes possible.

This slow development can be aided by the mind's clear perception and insistence on something within that survives the death of the body and an effort to know its nature. But at first this knowledge is impeded by the fact that there are many elements in us, many formations which present themselves as soul-elements and can be mistaken for the psyche. In the early Greek and some other traditions about the after-life, the descriptions given show very clearly that what was then mistaken for the soul was a subconscious formation, a subphyslcal Impression-mould or shadow-form of the being or else a wraith or ghost of the personality. This ghost, which is mistakenly called the spirit, is sometimes a vital formation reproducing the man's characteristics, his surface life-mannerisms, sometimes a subtle-physical prolongation of the surface form of the mind-shell: at best it is a sheath of the life-personality which still remains in the front for some time after the departure from the body. Apart from these confusions born of an after-death contact with discarded phantasms or remnants of the sheaths of the personality, the difficulty is due to our ignorance of the subliminal parts of our nature and the form and powers of the conscious being or Purusha which preside over their action; owing to this inexperience we can easily mistake something of the inner mind or vital self for the psychic. For as Being is one yet multiple, so also the same law prevails in ourselves and our members; the Spirit, the Purusha is one but it adapts itself to the formations of Nature. Over each grade of our being a power of the Spirit presides; we have within us and discover when we go deep enough inwards a mind-self, a life-self, a physical self; there is a being of mind, a mental Purusha, expressing something of itself on our surface in the thoughts, perceptions, activities of our mind-nature, a being of life which expresses something of itself in the impulses, feelings, sensations, desires, external life-activities of our vital nature, a physical being, a being of the body which expresses something of itself in the instincts, habits, formulated activities of our physical nature. These beings or part selves of the self in us are powers of the Spirit and therefore not limited by their temporary expression, for what is thus formulated is only a fragment of its possibilities; but the expression creates a temporary mental, vital or physical personality which grows and develops even as the psychic being or soul-personality grows and develops within us. Each has its own distinct nature, its influence, its action on the whole of us; but on our surface all these influences and all this action, as they come up, mingle and create an aggregate surface being which is a composite, an amalgam of them all, an outer persistent and yet shifting and mobile formation for the purposes of this life and its limited experience.

But this aggregate is, because of its composition, a heterogeneous compound, not a single harmonious and homogeneous whole. This is the reason why there is a constant confusion and even a conflict in our members which our mental reason and will are moved to control and harmonise and have often much difficulty in creating out of their confusion or conflict some kind of order and guidance; even so, ordinarily, we drift too much or are driven by the stream of our nature and act from whatever in it comes uppermost at the time and seizes the instruments of thought and action,-even our seemingly deliberate choice is more of an automatism than we imagine; our co-ordination of our multifarious elements and of our consequent thoughts, feelings, impulses, actions by the reason and will is incomplete and a half-measure. In animal being Nature acts by her own mental and vital intuitions; she works out an order by the compulsion of habit and Instinct which the animal implicitly obeys, so that the shiftings of its consciousness do not matter. But man cannot altogether act in the same way without forfeiting his prerogative of manhood; he cannot leave his being to be a chaos of instincts and impulses regulated by the automatism of Nature: mind has become conscious in him and is therefore self-compelled to make some attempt, however elementary in many, to see and control and in the end more and more perfectly harmonise the manifold components, the different and conflicting tendencies that seem to make up his surface being. He does succeed in setting up a sort of regulated chaos or ordered confusion in him, or at least succeeds in thinking that he is directing himself by his mind and will, even though in fact that direction is only partial; for not only a disparate consortium of habitual motive-forces but also newly emergent vital and physical tendencies and impulses, not always calculable or controllable, and many incoherent and inharmonious mental elements use his reason and will, enter into and determine his self-building, his nature-development, his life action. Man is in his self a unique Person, but he is also in his manifestation of self a multiperson; he will never succeed In being master of himself until the Person Imposes itself on his multipersonallty and governs it: but this can only be imperfectly done by the surface mental will and reason; it can be perfectly done only if he goes within and finds whatever central being is by its predominant influence at the head of all his expression and action. In inmost truth it is his soul that is this central being, but in outer fact it is often one or other of the part beings in him that rules, and this representative of the soul, this deputy self he can mistake for the inmost soul-principle.

This rule of different selves in us is at the root of the stages of the development of human personality which we have already had occasion to differentiate, and we can reconsider them now from the point of view of the government of the nature by the inner principle. In some human beings it is the physical Purusha, the being of body, who dominates the mind, will and action; there is then created the physical man mainly occupied with his corporeal life and habitual needs, impulses, life-habits, mind-habits, body-habits, looking very little or not at all beyond that, subordinating and restricting all his other tendencies and possibilities to that narrow formation. But even in the physical man there are other elements and he cannot live altogether as the human animal concerned with birth and death and procreation and the satisfaction of common impulses and desires and the maintenance of the life and the body: this is his normal type of personality, but it is crossed, however feebly, with influences by which he can proceed, if they are developed, to a higher human evolution. If the inner subtle-physical Purusha insists, he can arrive at the idea of a finer, more beautiful and perfect physical life and hope or attempt to realise it in his own or in the collective or group existence. In others it is the vital self, the being of life, who dominates and rules the mind, the will, the action; then is created the vital man, concerned with self-affirmation, self-aggrandisement, life-enlargement, satisfaction of ambition and passion and impulse and desire, the claims of his ego, domination, power, excitement, battle and struggle, inner and outer adventure: all else is incidental or subordinated to this movement and building and expression of the vital ego. But still in the vital man too there are or can be other elements of a growing mental or spiritual character, even if these happen to be less developed than his life-personality and life-power. The nature of the vital man is more active, stronger and more mobile, more turbulent and chaotic, often to the point of being quite unregulated, than that of the physical man who holds on to the soil and has a certain material poise and balance, but it is more kinetic and creative: for the element of the vital being is not earth but air; it has more movement, less status. A vigorous vital mind and will can grasp and govern the kinetic vital energies, but it is more by a forceful compulsion and constraint than by a harmonisation of the being. If, however, a strong vital personality, mind and will can get the reasoning intelligence to give it a firm support and be its minister, then a certain kind of forceful formation can be made, more or less balanced but always powerful, successful and effective, which can impose itself on the nature and environment and arrive at a strong self-affirmation in life and action. This is the second step of harmonised formulation possible in tile ascent of the nature.

At a higher stage of the evolution of personality the being of mind may rule; there is then created the mental man who lives predominantly in the mind as the others live in the vital or the physical nature. The mental man tends to subordinate to his mental self-expression, mental aims, mental interests or to a mental idea or ideal the rest of his being: because of the difficulty of this subordination and its potent effect when achieved, it is at once more difficult for him and easier to arrive at a harmony of his nature. It is easier because the mental will once in control can convince by the power of the reasoning intelligence and at the same time dominate, compress or suppress the life and the body and their demands, arrange and harmonise them, force them to be its instruments, even reduce them to a minimum so that they shall not disturb the mental life or pull it down from its ideative or idealising movement. It is more difficult because life and body are the first powers and, if they are in the least strong, can impose themselves with an almost irresistible insistence on the mental ruler. Man is a mental being and the mind is the leader of his life and body; but this is a leader who Is much led by his followers and has sometimes no other will than what they impose on him. Mind in spite of its power is often impotent before the inconscient and subconscient which obscure its clarity and carry it away on the tide of instinct or Impulse; in spite of its clarity it is fooled by vital and emotional suggestions into giving sanction to ignorance and error, to wrong thought and to wrong action, or it is obliged to look on while the nature follows what it knows to be wrong, dangerous or evil. Even when it is strong and clear and dominant, Mind, though it imposes a certain, a considerable mentalised harmony, cannot integrate the whole being and nature. These harmonisations by an inferior control are, besides, inconclusive, because it is one part of the nature which dominates and fulfils itself while the others are coerced and denied their fullness. They can be steps on the way, but not final; therefore in most men there is no such sole dominance and effected partial harmony, but only a predominance and for the rest an unstable equilibrium of a personality half formed, half in formation, sometimes a disequilibrium or unbalance due to the lack of a central government or the disturbance of a formerly achieved partial poise. All must be transitional until a first, though not a final, true harmonisation is achieved by finding our real centre. For the true central being is the soul, but this being stands back and in most human natures is only the secret witness or, one might say, a constitutional ruler who allows his ministers to rule for him, delegates to them his empire, silently assents to their decisions and only now and then puts in a word which they can at any moment override and act otherwise. But this is so long as the soul-personality put forward by the psychic entity is not yet sufficiently developed; when this is strong enough for the inner entity to impose itself through it, then the soul can come forward and control the nature. It is by the coming forward of this true monarch and his taking up of the reins of government that there can take place a real harmonisation of our being and our life.

A first condition of the soul's complete emergence is a direct contact in the surface being with the spiritual Reality. Because it comes from that, the psychic element in us turns always towards whatever in phenomenal Nature seems to belong to a higher Reality and can be accepted as its sign and character. At first, it seeks this Reality through the good, the true, the beautiful, through all that is pure and fine and high and noble: but although this touch through outer signs and characters can modify and prepare the nature, it cannot entirely or most inwardly and profoundly change it. For such an inmost change the direct contact with the Reality itself is indispensable since nothing else can so deeply touch the foundations of our being and stir it or cast the nature by its stir into a ferment of transmutation. Mental representations, emotional and dynamic figures have their use and value; Truth, Good and Beauty are in themselves primary and potent figures of the Reality, and even in their forms as seen by the mind, as felt by the heart, as realised in the life can be lines of an ascent: but it is in a spiritual substance and being of them and of itself that That which they represent has to come into our experience.

The soul may attempt to achieve this contact mainly through the thinking mind as intermediary and instrument; it puts a psychic impression on the intellect and the larger mind of insight and intuitional intelligence and turns them in that direction. At its highest the thinking mind is drawn always towards the impersonal; in its search it becomes conscious of a spiritual essence, an impersonal Reality which expresses itself in all these outward signs and characters but is more than any formation or manifesting figure. It feels something of which it becomes intimately and invisibly aware, -- a supreme Truth, a supreme Good, a supreme Beauty, a supreme Purity, a supreme Bliss; it bears the increasing touch, less and less impalpable and abstract, more and more spiritually real and concrete, the touch and pressure of an Eternity and Infinity which is all this that is and more. There is a pressure from this Impersonality that seeks to mould the whole mind into a form of itself; at the same time the impersonal secret and law of things becomes more and more visible. The mind develops into the mind of the sage, at first the high mental thinker, then the spiritual sage who has gone beyond the abstractions of thought to the beginnings of a direct experience. As a result the mind becomes pure, large, tranquil, Impersonal; there Is a similar tranqulllising influence on the parts of life: but other-wise the result may remain incomplete; for the mental change leads more naturally towards an inner status and an outer quietude, but, poised in this purifying quietism, not drawn like the vital parts towards a discovery of new life-energies, does not press for a full dynamic effect on the nature.

A higher endeavour through the mind does not change this balance; for the tendency of the spiritualised mind is to go on upwards and, since above itself the mind loses its hold on forms, it is into a vast formless and featureless impersonality that it enters. It becomes aware of the unchanging Self, the sheer Spirit, the pure bareness of an essential Existence, the formless Infinite and the nameless Absolute. This culmination can be arrived at more directly by tending Immediately beyond all forms and figures, beyond all Ideas of good or evil or true or false or beautiful or unbeautiful to That which exceeds all dualities, to the experience of a supreme oneness, infinity, eternity or other ineffable sublimation of the mind's ultimate and extreme percept of Self or Spirit. A spiritualised consciousness is achieved and the life falls quiet, the body ceases to need and to clamour, the soul itself merges into the spiritual silence. But this transformation through the mind does not give us the integral transformation; the psychic transmutation is replaced by a spiritual change on the rare and high summits, but this is not the complete divine dynamisation of Nature.

A second approach made by the soul to the direct contact is through the heart: this is its own more close and rapid way because its occult seat is there, just behind in the heart-centre, in close contact with the emotional being in us; it is consequently through the emotions that it can act best at the beginning with its native power, with its living force of concrete experience. It is through a love and adoration of the All-Beautiful and All-Blissful, the All-Good, the True, the spiritual Reality of love, that the approach is made; the aesthetic and emotional parts join together to offer the soul, the life, the whole nature to that which they worship. This approach through adoration can get Its full power and impetus only when the mind goes beyond impersonality to the awareness of a supreme Personal Being: then all becomes intense, vivid, concrete; the heart's emotion, feeling, spiritualised sense reach their absolute; an entire self-giving becomes possible, imperative. The nascent spiritual man makes his appearance in the emotional nature as the devotee, the bhakta; if, in addition, he becomes directly aware of his soul and its dictates, unites his emotional with his psychic personality and changes his life and vital parts by purity. God-ecstasy, the love of God and men and all creatures into a thing of spiritual beauty, full of divine light and good, he develops into the saint and reaches the highest inner experience and most considerable change of nature proper to this way of approach to the Divine Being. But for the purpose of an integral transformation this too is not enough; there must be a transmutation of the thinking mind and all the vital and physical parts of consciousness in their own character.

This larger change can be partly attained by adding to the experiences of the heart a consecration of the pragmatic will which must succeed in carrying with it, -- for otherwise it cannot be effective,-the adhesion of the dynamic vital part which supports the mental dynamis and is our first instrument of outer action. This consecration of the will in works proceeds by a gradual elimination of the ego-will and its motive-power of desire; the ego subjects itself to some higher law and finally effaces Itself, seems not to exist or exists only to serve a higher Power or a higher Truth or to offer its will and acts to the Divine Being as an instrument. The law of being and action or the light of Truth which then guides the seeker, may be a clarity or power or principle which he perceives on the highest height of which his mind is capable; or it may be a truth of the divine Will which he feels present and working within him or guiding him by a Light or a Voice or a Force or a divine Person or Presence. In the end by this way one arrives at a consciousness in which one feels the Force or Presence acting within and moving or governing all the actions and the personal will is entirely surrendered or identified with that greater Truth-Will, Truth-Power or Truth-Presence. A combination of all these three approaches, the approach of the mind, the approach of the will, the approach of the heart, creates a spiritual or psychic condition of the surface being and nature in which there Is a larger and more complex openness to the psychic light within us and to the spiritual Self or the Ishwara, to the Reality now felt above and enveloping and penetrating us. In the nature there is a more powerful and many-sided change, a spiritual building and self-creation, the appearance of a composite perfection of the saint, the selfless worker and the man of spiritual knowledge.

But, for this change to arrive at its widest totality and profound completeness, the consciousness has to shift its centre and its static and dynamic position from the surface to the inner being; it is there that we must find the foundation for our thought, life and action. For to stand outside on our surface and to receive from the inner being and follow its intimations is not a sufficient transformation; one must cease to be the surface personality and become the inner Person, the Purusha. But this is difficult, first because the outer nature opposes the movement and clings to its normal accustomed poise and externalised way of existence and, in addition, because there is a long way from the surface to the depths in which the psychic entity is veiled from us, and this intervening space is filled with a subliminal nature and nature-movements which are not by any means all of them favourable to the completion of the inward movement. The outer nature has to undergo a change of poise, a quieting, a purification and fine mutation of its substance and energy by which the many obstacles in it rarefy, drop away or otherwise disappear; it then becomes possible to pass through to the depths of our being and from the depths so reached a new consciousness can be formed, both behind the exterior self and in it, joining the depths to the surface. There must grow up within us or there must manifest a consciousness more and more open to the deeper and the higher being, more and more laid bare to the cosmic Self and Power and to what comes down from the Transcendence, turned to a higher Peace, permeable to a greater light, force and ecstasy, a consciousness that exceeds the small personality and surpasses the limited light and experience of the surface mind, the limited force and aspiration of the normal life-consciousness, the obscure and limited responsiveness of the body.

Even before the tranquillising purification of the outer nature has been effected or before it is sufficient, one can still break down the wall screening our inner being from our outer awareness by a strong force of call and aspiration, a vehement will or violent effort or an effective discipline or process; but this may be a premature movement and is not without its serious dangers. In entering within one may find oneself amidst a chaos of unfamiliar and supernormal experiences to which one has not the key or a press of subliminal or cosmic forces, subconscient, mental, vital, subtle-physical, which may unduly sway or chaotically drive the being, encircle it in a cave of darkness, or keep it wandering in a wilderness of glamour, allurement, deception, or push it into an obscure battlefield full of secret and treacherous and misleading or open and violent oppositions; beings and voices and influences may appear to the inner sense and vision and hearing claiming to be the Divine Being or His messengers or Powers and Godheads of the Light or guides of the path to realisation, while in truth they are of a very different character. If there is too much egoism in the nature of the seeker or a strong passion or an excessive ambition, vanity or other dominating weakness, or an obscurity of the mind or a vacillating will or a weakness of the life-force or an unsteadiness in it or want of balance, he is likely to be seized on through these deficiencies and to be frustrated or to deviate, misled from the true way of the inner life and seeking into false paths, or to be left wandering about in an intermediate chaos of experiences and fail to find his way out into the true realisation. These perils were well-known to a past spiritual experience and have been met by imposing the necessity of Initiation, of discipline, of methods of purification and testing by ordeal, of an entire submission to the directions of the path-finder or path-leader, one who has realised the Truth and himself possesses and is able to communicate the light, the experience, a guide who is strong to take by the hand and carry over difficult passages as well as to instruct and point out the way. But even so the dangers will be there and can only be surmounted if there is or there grows up a complete sincerity, a will for purity, a readiness for obedience to the Truth, for surrender to the Highest, a readiness to lose or to subject to a divine yoke the limiting and self-affirming ego. These things are the sign that the true will for realisation, for conversion of the consciousness, for transformation is there, the necessary stage of the evolution has been reached: in that condition the defects of nature which belong to the human being cannot be a permanent obstacle to the change from the mental to the spiritual status; the process may never be entirely easy, but the way will have been made open and practicable.

One effective way often used to facilitate this entry into the inner self is the separation of the Purusha, the conscious being, from the prakriti, the formulated nature. If one stands back from the mind and its activities so that they fall silent at will or go on as a surface movement of which one is the detached and disinterested witness, it becomes possible eventually to realise one-self as the inner Self of mind, the true and pure mental being, the Purusha; by similarly standing back from the life-activities, it is possible to realise oneself as the inner Self of life, the true and pure vital being, the Purusha; there is even a Self of body of which, by standing back from the body and its demands and activities and entering into a silence of the physical consciousness watching the action of its energy, it is possible to become aware, a true and pure physical being, the Purusha. So too, by standing back from all these activities of nature successively or together, it becomes possible to realise one's inner being as the silent impersonal self, the witness Purusha. This will lead to a spiritual realisation and liberation, but will not necessarily bring about a transformation; for the Purusha, satisfied to be free and himself, may leave the Nature, the prakriti, to exhaust its accumulated impetus by an unsupported action, a mechanical continuance not renewed and reinforced or vivified and prolonged by his consent, and use this rejection as a means of withdrawing from all nature. The Purusha has to become not only the witness but the knower and source, the master of all the thought and action, and this can only be partially done so long as one remains on the mental level or has still to use the ordinary instrumentation of mind, life and body. A certain mastery can indeed be achieved, but mastery is not transformation; the change made by it cannot be sufficient to be integral: for that it is essential to get back, beyond mind-being, life-being, body-being, still more deeply inward to the psychic entity inmost and profoundest within us, -- or else to open to the superconscient highest domains. For this penetration into the luminous crypt of the soul one has to get through all the intervening vital stuff to the psychic centre within us, however long, tedious or difficult may be the process. The method of detachment from the insistence of all mental and vital and physical claims and calls and impulsions, a concentration in the heart, austerity, self-purification and rejection of the old mind-movements and life-movements, rejection of the ego of desire, rejection of false needs and false habits, are all useful aids to this difficult passage: but the strongest, most central way is to found all such or other methods on a self-offering and surrender of ourselves and of our parts of nature to the Divine Being, the Ishwara. A strict obedience to the wise and intuitive leading of a Guide is also normal and necessary for all but a few specially gifted seekers.

As the crust of the outer nature cracks, as the walls of inner separation break down, the inner light gets through, the inner fire burns in the heart, the substance of the nature and the stuff of consciousness refine to a greater subtlety and purity, and the deeper psychic experiences, those which are not solely of an inner mental or inner vital character, become possible in this subtler, purer, finer substance; the soul begins to unveil itself, the psychic personality reaches its full stature. The soul, the psychic entity, then manifests itself as the central being which upholds mind and life and body and supports all the other powers and functions of the Spirit; it takes up its greater function as the guide and ruler of the nature. A guidance, a governance begins from within which exposes every movement to the light of Truth, repels what is false, obscure, opposed to the divine realisation: every region of the being, every nook and corner of it, every movement, formation, direction, inclination of thought, will, emotion, sensation, action, reaction, motive, disposition, propensity, desire, habit of the conscious or subconscious physical, even the most concealed, camouflaged, mute, recondite, is lighted up with the unerring psychic light, their confusions dissipated, their tangles disentangled, their obscurities, deceptions, self-deceptions precisely indicated and removed; all is purified, set right, the whole nature harmonised, modulated in the psychic key, put in spiritual order. This process may be rapid or tardy according to the amount of obscurity and resistance still left in the nature, but it goes on unfalteringly so long as it is not complete. As a final result the whole conscious being is made perfectly apt for spiritual experience of every kind, turned towards spiritual truth of thought, feeling, sense, action, tuned to the right responses, delivered from the darkness and stubbornness of the tamasic inertia, the turbidities and turbulences and Impurities of the rajasic passion and restless unharmonised kinetism, the enlightened rigidities and sattwic limitations or poised balancements of constructed equilibrium which are the character of the Ignorance.

This is the first result, but the second is a free inflow of all kinds of spiritual experience, experience of the Self, experience of the Ishwara and the Divine shakti, experience of cosmic consciousness, a direct touch with cosmic forces and with the occult movements of universal Nature, a psychic sympathy and unity and inner communication and interchanges of all kinds with other beings and with Nature, illuminations of the mind by knowledge, illuminations of the heart by love and devotion and spiritual joy and ecstasy, illuminations of the sense and the body by higher experience, illuminations of dynamic action in the truth and largeness of a purified mind and heart and soul, the certitudes of the divine light and guidance, the joy and power of the divine force working in the will and the conduct. These experiences are the result of an opening outward of the inner and inmost being and nature; for then there comes into play the soul's power of unerring inherent consciousness, its vision, its touch on things which is superior to any mental cognition; there is there, native to the psychic consciousness in its pure working, an immediate sense of the world and its beings, a direct inner contact with them and a direct contact with the Self and with the Divine, -- a direct knowledge, a direct sight of Truth and of all truths, a direct penetrating spiritual emotion and feeling, a direct intuition of right will and right action, a power to rule and to create an order of the being not by the gropings of the superficial self, but from within, from the inner truth of self and things and the occult realities of Nature.

Some of these experiences can come by an opening of the inner mental and vital being, the inner and larger and subtler mind and heart and life within us, without any full emergence of the soul, the psychic entity, since there too there is a power of direct contact of consciousness: but the experience might then be of a mixed character; for there could be an emergence not only of the subliminal knowledge but of the subliminal ignorance. An insufficient expansion of the being, a limitation by mental idea, by narrow and selective emotion or by the form of the temperament so that there would be only an imperfect self-creation and action and not the free soul-emergence, could easily occur. In the absence of any or of a complete psychic emergence, experiences of certain kinds, experiences of greater knowledge and force, a surpassing of the ordinary limits, might lead to a magnified ego and even bring about instead of an out-flowering of what is divine or spiritual an uprush of the titanic or demoniac, or might call in agencies and powers which, though not of this disastrous type, are of a powerful but inferior cosmic character. But the rule and guidance of the soul brings into all experience the tendency of light, of integration, of harmony and intimate rightness which is native to the psychic essence. A psychic or, more widely speaking, a psycho-spiritual transformation of this kind would be already a vast change of our mental human nature.

But all this change and all this experience, though psychic and spiritual in essence and character, would still be, in its parts of life-effectuation, on the mental, vital and physical level; its dynamic spiritual outcome⁶ would be a flowering of the soul in mind and life and body, but in act and form it would be circumscribed within the limitations, -- however enlarged, uplifted and rarefied, -- of an inferior instrumentation. It would be a reflected and modified manifestation of things whose full reality, intensity, largeness, oneness and diversity of truth and power and delight are above us, above mind and therefore above any perfection, within mind's own formula, of the foundations or superstructure of our present nature. A highest spiritual transformation must intervene on the psychic or psycho-spiritual change; the psychic movement inward to the inner being, the Self or Divinity within us, must be completed by an opening upward to a supreme spiritual status or a higher existence. This can be done by our opening into what is above us, by an ascent of consciousness into the ranges of overmind and supramental nature in which the sense of Self and Spirit is ever unveiled and permanent and in which the self-luminous instrumentation of the Self and Spirit is not restricted or divided as in our mind-nature, life-nature, bodynature. This also the psychic change makes possible; for as it opens us to the cosmic consciousness now hidden from us by many walls of limiting individuality, so also it opens us to what is now superconscient to our normality because it is hidden from us by the strong, hard and bright lid of mind, -- mind constricting, dividing and separative. The lid thins, is slit, breaks asunder or opens and disappears under the pressure of the psycho-spiritual change and the natural urge of the new spiritualised consciousness towards that of which it is an expression here. This effectuation of an aperture and its consequences may not at all take place if there is only a partial psychic emergence satisfied with the experience of the Divine Reality in the normal degrees of the spiritualised mind: but if there is any awakening to the existence of these higher supernormal levels, then an aspiration towards them may break the lid or operate a rift in it. This may happen long before the psycho-spiritual change is complete or even before it has well begun or proceeded far, because the psychic personality has become aware and has an eager concentration towards the superconscience. An early illumination from above or a rending of the upper velamen can come as an outcome of aspiration or some inner readiness, or it may even come uncalled for or not called for by any conscious part of the mind, -- perhaps by a secret subliminal necessity or by an action or pressure from the higher levels, by something which is felt as the touch of the Divine Being, the touch of the Spirit,-and its results can be exceedingly powerful. But if it is brought about by a premature pressure from below, it can be attended with difficulties and dangers which are absent when the full psychic emergence precedes this first admission to the superior ranges of our spiritual evolution. The choice, however, does not always rest with our will, for the operations of the spiritual evolution in us are very various, and according to the line it has followed will be the turn taken at any critical phase by the action of the Consciousness-Force in its urge towards a higher self-manifestation and formation of our existence.

If the rift in the lid of mind is made, what happens is an opening of vision to something above us or a rising up towards it or a descent of its powers into our being. What we see by the opening of vision is an Infinity above us, an eternal Presence or an infinite Existence, an infinity of consciousness, an infinity of bliss, -- a boundless Self, a boundless Light, a boundless Power, a boundless Ecstasy. It may be that for a long time all that is obtained is the occasional or frequent or constant vision of it and a longing and aspiration, but without anything further, because, although something in the mind, heart or other part of the being has opened to this experience, the lower nature as a whole is too heavy and obscure as yet for more. But there may be, instead of this first wide awareness from below or subsequently to it, an ascension of the mind to heights above: the nature of these heights we may not know or clearly discern, but some consequence of the ascent is felt; there is often too an awareness of infinite ascension and return but no record or translation of that higher state. This is because it has been superconscient to mind and therefore mind, when it rises into it, is unable at first to retain there its power of conscious discernment and defining experience. But when this power begins to awake and act, when mind becomes by degrees conscious in what was to it superconscient, then there begins a knowledge and experience of superior planes of existence. The experience is in accord with that which is brought to us by the first opening of vision: the mind rises into a higher plane of pure Self, silent, tranquil, illimitable; or it rises into regions of Light or of Felicity, or into planes where it feels an infinite Power or a divine Presence or experiences the contact of a divine Love or Beauty or the atmosphere of a wider and greater and luminous Knowledge. In the return the spiritual impression abides; but the mental record is often blurred and remains as a vague or a fragmentary memory; the lower consciousness from which the ascent took place falls back to what It was, with only the addition of an unkept or a remembered but no longer dynamic experience. In time the ascent comes to be made at will and the consciousness brings back and retains some effect or some gain of its temporary sojourn in these higher countries of the Spirit. These ascents take place for many in trance, but are perfectly possible in a concentration of the waking consciousness or, where that consciousness has become sufficiently psychic, at any unconcentrated moment by an upward attraction or affinity. But these two types of contact with the superconscient, though they can be powerfully illuminating, ecstatic or liberating, are by themselves insufficiently effective: for the full spiritual transformation more is needed, a permanent ascension from the lower into the higher consciousness and an effectual permanent descent of the higher into the lower nature.

This is the third motion, the descent which is essential for bringing the permanent ascension, an increasing inflow from above, an experience of reception and retention of the descending Spirit or its powers and elements of consciousness. This experience of descent can take place as a result of the other two movements or automatically before either has happened, through a sudden rift in the lid or a percolation, a downpour or an influx. A light descends and touches or envelops or penetrates the lower being, the mind, the life or the body; or a presence or a power or a stream of knowledge pours in waves or currents, or there is a flood of bliss or a sudden ecstasy; the contact with the superconscient has been established. For such experiences repeat themselves till they become normal, familiar and well-understood, revelatory of their contents and their significance which may have at first been involved and wrapped into secrecy by the figure of the covering experience. For a knowledge from above begins to descend, frequently, constantly, then uninterruptedly, and to manifest in the mind's quietude or silence; intuitions and inspirations, revelations born of a greater sight, a higher truth and wisdom, enter into the being, a luminous intuitive discrimination works which dispels all darkness of understanding or dazzling confusions, puts all in order; a new consciousness begins to form, the mind of a high wide self-existent thinking knowledge or an illumined or an intuitive or an overmental consciousness with new forces of thought or sight and a greater power of direct spiritual realisation which is more than thought or sight, a greater becoming in the spiritual substance of our present being; the heart and the sense become subtle, Intense, large to embrace all existence, to see God, to feel and hear and touch the Eternal, to make a deeper and closer unity of self and the world in a transcendent realisation. Other decisive experiences, other changes of consciousness determine themselves which are corollaries and consequences of this fundamental change. No limit can be fixed to this revolution; for it is in its nature an invasion by the Infinite.

This, effected little by little or in a succession of great and swift definitive experiences, is the process of the spiritual transformation. It achieves itself and culminates in an upward ascent often repeated by which in the end the consciousness fixes itself on a higher plane and from there sees and governs the mind, life and body; it achieves itself also in an increasing descent of the powers of the higher consciousness and knowledge which become more and more the whole normal consciousness and knowledge. A light and power, a knowledge and force are felt which first take possession of the mind and remould it, afterwards of the life-part and remould that, finally of the little physical consciousness and leave it no longer little but wide and plastic and even infinite. For this new consciousness has itself the nature of infinity: it brings to us the abiding spiritual sense and awareness of the Infinite and Eternal with a great largeness of the nature and a breaking down of its limitations; immortality becomes no longer a belief or an experience but a normal self-awareness; the close presence of the Divine Being, his rule of the world and of our self and natural members, his force working in us and everywhere, the peace of the infinite, the joy of the Infinite are now concrete and constant in the being; in all sights and forms one sees the Eternal, the Reality, in all sounds one hears It, In all touches feels it; there is nothing else but its forms and personalities and manifestations; the joy or adoration of the heart, the embrace of all existence, the unity of the spirit are abiding realities. The consciousness of the mental creature is turning or has been already turned wholly into the consciousness of the spiritual being. This is the second of the three transformations; uniting the manifested existence with what is above it, it is the middle step of the three, the decisive transition of the spiritually evolving nature.

If the spirit could from the first dwell securely on the superior heights and deal with a blank and virgin stuff of mind and matter, a complete spiritual transformation might be rapid, even facile: but the actual process of Nature is more difficult, the logic of her movement more manifold, contorted, winding, comprehensive; she recognises all the data of the task she has set to herself and is not satisfied with a summary triumph over her own complexities. Every part of our being has to be taken in its own nature and character, with all the moulds and writings of the past still there in it: each minutest portion and movement must either be destroyed and replaced if it is unfit, or, if it is capable, transmuted into the truth of the higher being. If the psychic change is complete, this can be done by a painless process, though still the programme must be long and scrupulous and the progress deliberate; but other-wise one has to be satisfied with a partial result or, if one's own scrupulousness of perfection or hunger of the spirit is insatiable, consent to a difficult, often painful and seemingly interminable action. For ordinarily the consciousness does not rise to the summits except in the highest moments; it remains on the mental level and receives descents from above, sometimes a single descent of some spiritual power that stays and moulds the being into something predominatingly spiritual, or a succession of descents bringing into it more and more of the spiritual status and dynamis: but unless one can live on the highest height reached, there cannot be the complete or more integral change. If the psychic mutation has not taken place, if there has been a premature pulling down of the higher Forces, their contact may be too strong for the flawed and impure material of Nature and its immediate fate may be that of the unbaked Jar of the Veda which could not hold the divine Soma Wine; or the descending influence may withdraw or be spilt because the nature cannot contain or keep it. Again, if it is Power that descends, the egoistic mind or vital may try to seize on it for its own use and a magnified ego or a hunting after powers and self-aggrandising masteries may be the untoward result. The Ananda descending cannot be held if there is too much sexual impurity creating an intoxicant or degrading mixture; the Power recedes, if there is ambition, vanity or other aggressive form of lower self, the Light if there is an attachment to obscurity or to any form of the Ignorance, the Presence if the chamber of the heart has not been made pure. Or some undivine Force may try to seize hold, not of the Power itself, for that withdraws, but of the result of force it leaves behind in the instrument and use it for the purposes of the Adversary. Even if none of these more disastrous faults or errors should take place, still the numerous mistakes of reception or the imperfections of the vessel may impede the transformation. The Power has to come at intervals and work meanwhile behind the veil or hold itself back through long periods of obscure assimilation or preparation of the recalcitrant parts of Nature; the Light has to work in darkness or semi-darkness on the regions in us that are still in the Night. At any moment the work may be stayed, personally for this life, because the nature is able to receive or assimilate no more,-for it has reached the present limits of its capacity, -- or because the mind may be ready but the vital, when faced with a choice between the old life and the new, refuses, or if the vital accepts, the body may prove too weak, unfit or flawed for the necessary change of its consciousness and its dynamic transformation.

Moreover, the necessity of working out the change separately in each part of the being in its own nature and character compels the consciousness to descend into each in turn and act there according to its state and its possibility. If the work were done from above, from some spiritual height, there might be a sublimation or uplifting or the creation of a new structure compelled by the sheer force of the influence from above but this change might not be accepted as native to Itself by the lower being; It would not be a total growth, an integral evolution, but a partial and imposed formation, affecting of liberating some parts of the being, suppressing others or leaving them as they were; a creation from outside the normal nature by Imposition upon it, it could be durable In its entirety only as long as there was a maintenance of the creating Influenced A descent of consciousness into the lower levels is therefor necessary, but in this way also It is difficult to work out the full power of the higher principle; there is a modification, dilution. diminution which keeps up an imperfection and limitation IF the results: the light of a greater knowledge comes down but gets blurred and modified, its significance misinterpreted or it truth mixed with mental and vital error, or the force, the power to fulfil itself is not commensurate with its light. A light and power of the overmind working in its own full right and in its own sphere is one thing, the same light working in the obscurity of the physical consciousness and under its conditions is something quite different and, owing to dilution and mixture, fat Inferior in its knowledge and force and results. A mutilated power, a partial effect or hampered movement is the consequence.

This Is indeed the reason of the slow and difficult emergence of the Consciousness-Force ill Nature: for Mind and Life have to descend into Matter and suit themselves to its conditions; changed and diminished by the obscurity and reluctant inertia of the substance and force in which they work, they are not able to make a complete transformation of their material into a fit instrument and a changed substance revelatory of their real and native power. The Life-consciousness is unable to effectuate the greatness and felicity of its mighty or beautiful impulses in the material existence; its impetus fails it, its force of effectuation is inferior to the truth of its conceptions, the form betrays the Life-intuition within it which it tries to render into terms of Life-being. The Mind is unable to achieve its high ideas in the medium of Life or Matter without deductions and compromises which deprive them of their divinity; its clarities of knowledge and will are not matched by its force to mould this inferior substance to obey and express it: on the contrary, its own powers get affected, its will is divided, its knowledge confused and clouded by the turbidities of life and the incomprehensiveness of Matter. Neither Life nor Mind succeeds in converting or perfecting the material existence, because they cannot attain to their own full force in these conditions; they need to call in a higher power to liberate and fulfil them. But the higher spiritual-mental powers also undergo the same disability when they descend into Life and Matter; they can do much more, achieve much luminous change, but the modification, the limitation, the disparity between the consciousness that comes in and the force of effectuation that it can mentalise and materialise, are constantly there and the result is a diminished creation. The change made is often extraordinary, there is even something which looks like a total conversion and reversal of the state of consciousness and an uplifting of its movements, but it is not dynamically absolute.

Only the supermind can thus descend without losing its full power of action; for its action is always intrinsic and automatic, its will and knowledge identical and the result commensurate: its nature is a self-achieving Truth-Consciousness and, if it limits itself or its working, it is by choice and intention, not by compulsion; in the limits it chooses its action and the results of its action are harmonious and inevitable. Again, overmind is, like Mind, a dividing principle, and its characteristic operation is to work out in an independent formation a selected harmony; its global action enables it indeed to create a harmony whole and perfect in itself or to unite or fuse its harmonies together, to synthetise; but, labouring under the restrictions of Mind, Life and Matter, it is obliged to do it by sections and their joinings. Its tendency of totality is hampered by its selective tendency which is accentuated by the nature of the mental and life material in which it is working here; what it can achieve is separate limited spiritual creations each perfect in itself, but not the integral knowledge and its manifestation. For this reason and because of the diminishing of its native light and power it is unable to do fully what is needed and has to call in a greater power, the supramental force, to liberate and fulfil it. As the psychic change has to call m the spiritual to complete It, so the first spiritual change has to call in the supramental transformation to complete it. For all these steps forward are, like those before them, transitional; the whole radical change in the evolution from a basis of Ignorance to a basis of Knowledge can only come by the intervention of the supramental Power and its direct action in earth-existence.

This then must be the nature of the third and final transformation which finishes the passage of the soul through the Ignorance and bases its consciousness, its life, its power and form of manifestation on a complete and completely effective self-knowledge. The Truth-Consciousness, finding evolutionary Nature ready, has to descend into her and enable her to liberate the supramental principle within her; so must be created the supramental and spiritual being as the first unveiled manifestation of the truth of the Self and Spirit in the material universe.

Chapter XXVI

    THE ASCENT TOWARDS SUPERMIND

But even what can be said about the intermediate consciousness must perforce be inadequate; only certain abstract generalisations can be hazarded which may serve for an initial light of guidance. The one enabling circumstance here is that, however different in constitution and principle, the higher consciousness is still, in its evolutionary form, in what we can first achieve of it here, a supreme development of elements which are already present in ours in however rudimentary and diminished a figure and power of themselves. It is also a helpful fact that the logic of the process of evolutionary Nature continues, greatly modified in some of the rules of its working but essentially the same, in the ascension of the highest heights as in the lower beginnings; thus we can discover and follow to a certain extent the lines of her supreme procedure. For we have seen something of the nature and law of the transition from intellectual to spiritual mind; from that achieved starting-point we can begin to trace the passage to a higher dynamic degree of the new consciousness and the farther transition from spiritual mind towards supermind. The indications must necessarily be very imperfect, for it is only some initial representations of an abstract and general character that can be arrived at by the method of metaphysical inquiry: the true knowledge and description must be left to the language of the mystic and the figures, at once more vivid and more recondite, of a direct and concrete experience.

The transition to supermind through overmind is a passage from Nature as we know it into Supernature. It is by that very fact impossible for any effort of the mere Mind to achieve; our unaided personal aspiration and endeavour cannot reach it: our effort belongs to the inferior power of Nature; a power of the Ignorance cannot achieve by its own strength or characteristic or available methods what is beyond its own domain of Nature. All the previous ascensions have been effectuated by a secret Consciousness-Force operating first in Inconscience and then in the Ignorance: it has worked by an emergence of its involved powers to the surface, powers concealed behind the veil and superior to the past formulations of Nature, but even so there is needed a pressure of the same superior powers already formulated in their full natural force on their own planes; these superior planes create their own foundation in our subliminal parts and from there are able to influence the evolutionary process on the surface. overmind and supermind are also involved and occult in earth-Nature, but they have no formations on the accessible levels of our subliminal inner consciousness; there is as yet no overmind being or organised overmind nature, no supramental being or organised supermind nature acting either on our surface or in our normal subliminal parts: for these greater powers of consciousness are superconscient to the level of our ignorance. In order that the involved principles of overmind and supermind should emerge from their veiled secrecy, the being and powers of the Superconscience must descend into us and uplift us and formulate themselves in our being and powers; this descent is a sine qua non of the transition and transformation.

It is conceivable indeed that, without the descent, by a secret pressure from above, by a long evolution, our terrestrial Nature might succeed in entering into a close contact with the higher now superconscient planes and a formation of subliminal overmind might take place behind the veil; as a result a slow emergence of the consciousness proper to these higher planes might awake on our surface. It Is conceivable that in this way there might appear a race of mental beings thinking and acting not by the intellect or reasoning and reflecting Intelligence, or not mainly by it, but by an intuitive mentality which would be the first step of an ascending change; this might be followed by an over-mentalisation which would carry us to the borders beyond which lies the supermind or divine Gnosis. But this process would inevitably be a long and toilsome endeavour of Nature. There is a possibility too that what would be achieved might only be an imperfect superior mentalisatlon; the new higher elements might strongly dominate the consciousness, but they would be still subjected to a modification of their action by the principle of an inferior mentality: there would be a greater expanded and illuminating knowledge, a cognition of a higher order; but it would still undergo a mixture subjecting it to the law of the Ignorance, as Mind undergoes limitation by the law of Life and Matter. For a real transformation there must be a direct and unveiled intervention from above; there would be necessary too a total submission and surrender of the lower consciousness, a cessation of its insistence, a will in it for its separate law of action to be completely annulled by transformation and lose all rights over our being. If these two conditions can be achieved even now by a conscious call and will in the spirit and a participation of our whole manifested and inner being in its change and elevation, the evolution, the transformation can take place by a comparatively swift conscious change; the supramental Consciousness-Force from above and the evolving Consciousness-Force from behind the veil acting on the awakened awareness and will of the mental human being would accomplish by their united power the momentous transition. There would be no farther need of a slow evolution counting many millenniums for each step, the halting and difficult evolution operated by Nature in the past in the unconscious creatures of the Ignorance.

It is a first condition of this change that the mental Man we now are should become inwardly aware and in possession of his own deeper law of being and its processes; he must become the psychic and inner mental being master of his energies, no longer a slave of the movements of the lower prakriti, in control of it, seated securely in a free harmony with a higher law of Nature. An increasing control of the individual over his own action of nature, a more and more conscious participation in the action of universal Nature, is a marked character, it is indeed a logical consequence, of the evolutionary principle and process. All action, all mental, vital, physical activities in the world are the operation of a universal Energy, a Consciousness-Force which is the power of the Cosmic Spirit working out the cosmic and individual truth of things. But since this creative Consciousness assumes in Matter a mask of inconscience and puts on the surface appearance of a blind universal Force executing a plan or organisation of things without seeming to know what it is doing, the first result is kin to this appearance; it is the phenomenon of an inconscient physical individualisation, a creation not of beings but of objects. These are formed existences with their own qualities, properties, power of being, character of being; but Nature's plan in them and organisation of them have to be worked out mechanically without any beginning of participation, initiation or conscious awareness in the individual object which emerges as the first dumb result and inanimate field of her action and creation. In animal life the Force begins to become slowly conscious on the surface and puts forth the form, no longer of an object, but of an individual being; but this imperfectly conscious individual, although it participates, senses, feels, yet only works out what the Force does in it without any clear intelligence or observation of what is being done; it seems to have no other choice or will than that which is imposed on it by its formed nature. In human mind there is the first appearance of an observing intelligence that regards what is being done and of a will and choice that have become conscious; but the consciousness is still limited and superficial: the knowledge also is limited and imperfect, it is a partial intelligence, a half understanding, groping and empirical in great part or, if rational, then rational by constructions, theories, formulas. There is not as yet a luminous seeing which knows things by a direct grasp and arranges them with a spontaneous precision according to the seeing, according to the scheme of their inherent truth; although there is a certain element of Instinct and intuition and insight which has some beginning of this power, the normal character of human intelligence Is an inquiring reason or reflective thought which observes, supposes, infers, concludes, arrives by labour at a constructed truth, a constructed scheme of knowledge, a deliberately arranged action of its own making. Or rather this is what It strives to be and partly is; for its knowledge and will are constantly Invaded, darkened or frustrated by forces of the being which are half-blind instruments of the mechanism of Nature.

This is evidently not the utmost of which consciousness is capable, not its last evolution and highest summit. A greater and more intimate intuition must be possible which would enter into the heart of things, be in luminous identity with the movements of Nature, assure to the being a clear control of his life or at least a harmony with his universe. It is only a free and entire intuitive consciousness which would be able to see and to grasp things by direct contact and penetrating vision or a spontaneous truth-sense born of an underlying unity or identity and arrange an action ofNature according to the truth of Nature. This would be a real participation by the individual in the working of the universal Consciousness-Force; the individual Purusha would become the master of his own executive energy and at the same time a conscious partner, agent, instrument of the Cosmic Spirit in the working of the universal Energy: the universal Energy would work through him, but he also would work through her and the harmony of the intuitive truth would make this double working a single action. A growing conscious participation of this higher and more intimate kind must be one accompaniment of the transition from our present state of being to a state of Supernature.

A harmonious other-world in which an intuitive mental intelligence of this kind and its control would be the rule, is conceivable; but in our plane of being, owing to the original intention and past history of the evolutionary plan, such a rule and control could with difficulty be stabilised and it is not likely that it could be complete, final and definitive. For an intuitive mentality intervening in a mixed mental, vital, physical consciousness would normally be forced to undergo a mixture with the inferior stuff of consciousness already evolved; in order to act on it, it would have to enter into it and, entering in it, would get entangled in it, penetrated by it, affected by the separative and partial character of our mind's action and the limitation and restricted force of the Ignorance. The action of intuitive intelligence is keen and luminous enough to penetrate and modify, but not large and whole enough to swallow up into itself and abolish the mass of the Ignorance and Inconscience; it could not effect an entire transformation of the whole consciousness into its own stuff and power. Still, even in our present state, a participation of a kind is there and our normal intelligence is sufficiently awake for the universal Conscious-Force to work through it and allow the intelligence and will to exercise a certain amount of direction of inner and outer circumstance, fumbling enough and at every moment dogged by error, capable only of a limited effect and power, not commensurate with the larger totality of her vast operations. In the evolution towards Supernature, this initial power of conscious participation in the universal working would enlarge in the individual into a more and more intimate and extended vision of her workings in himself, a sensitive perception of the course she was taking, a growing understanding or intuitive idea of the methods that had to be followed for a more rapid and more conscious self-evolution. As his inner psychic or occult inner mental being came more to the front, there would be a strengthened power of choice, of sanction, a beginning of authentic free will which would grow more and more effective. But this free will would be mostly in relation to his own workings of Nature; it would mean only a freer, fuller and more immediately perceptive control of the motions of his own being: even there it could not be at first completely free, so long as it was imprisoned in the limits created by its own formations or combated by imperfection due to a mixture of the old and the new consciousness. Still there would be an increasing mastery and knowledge and an opening to a higher being and a higher nature.

Our notion of free will is apt to be tainted with the excessive individualism of the human ego and to assume the figure of an independent will acting on its own isolated account, in a complete liberty without any determination other than its own choice and single unrelated movement. This Idea ignores the fact that our natural being is a part of cosmic Nature and our spiritual being exists only by the supreme Transcendence. Our total being can rise out of subjection to fact of present Nature only by an identification with a greater Truth and a greater Nature. The will of the individual, even when completely free, could not act in an isolated independence, because the individual being and nature are included in the universal Being and Nature and dependent on the all-overruling Transcendence. There could indeed be in the ascent a dual line. On one line the being could feel and behave as an independent self-existence uniting itself with its own impersonal Reality; it could, so self-conceived, act with a great force, but either this action would be still within an enlarged frame of its past and present self-formation of power of Nature or else it would be the cosmic or supreme Force that acted in it and there would be no personal initiation of action, no sense therefore of individual free will but only of an impersonal cosmic or supreme Will or Energy at its work. On the other line the being would feel itself a spiritual instrument and so act as a power of the Supreme Being, limited in its workings only by the potencies of the Supernature, which are without bounds or any restriction except its own Truth and self-law, and by the Will in her. But in either case there would be, as the condition of a freedom from the control of a mechanical action of Nature-forces, a submission to a greater conscious Power or an acquiescent unity of the individual being with its intention and movement in his own and in the world's existence.

For the action of a new power of being in a higher range of consciousness might, even in its control on outer Nature, be extraordinarily effective, but only because of its light of vision and a consequent harmony or identification with the cosmic and transcendent Will; for it is when it becomes an instrumentation of a higher instead of a lower Power that the will of the being becomes free from a mechanical determinism by action and process of cosmic Mind-Energy, Life-Energy, Matter-Energy and an ignorant subjection to the drive of this inferior Nature. A power of initiation, even of an individual overseeing of world-forces could be there; but it would be an instrumental initiation, a delegated overseeing: the choice of the individual would receive the sanction of the Infinite because it was itself an expression of some truth of the Infinite. Thus the individuality would become more and more powerful and effective in proportion as it realised itself as a centre and formation of the universal and transcendent Being and Nature. For as the progression of the change proceeded, the energy of the liberated individual would be no longer the limited energy of mind, life and body, with which it started; the being would emerge into and put on, -- even as there would emerge in him and descend into him, assuming him into it, -- a greater light of Consciousness and a greater action of Force: his natural existence would be the instrumentation of a superior Power, an overmental and supramental Consciousness-Force, the power of the original Divine shakti. All the processes of the evolution would be felt as the action of a supreme and universal Consciousness, a supreme and universal Force working in whatever way it chose, on whatever level, within whatever self-determined limits, a conscious working of the transcendent and cosmic Being, the action of the omnipotent and omniscient World-Mother raising the being into herself, into her Supernature. In place of the Nature of Ignorance with the individual as its closed field and unconscious or half-conscious instrument, there would be a Supernature of the divine Gnosis and the individual soul would be its conscious, open and free field and instrument, a participant in its action, aware of its purpose and process, aware too of its own greater Self, the universal, the transcendent Reality, and of its own Person as inimitably one with that and yet an individual being of Its being, an instrument and a spiritual centre.

A first opening towards this participation in an action of Supernature is a condition of the turn towards the last, the supramental transformation: for this transformation is the completion of a passage from the obscure harmony of a blind automatism with which Nature sets out to the luminous authentic spontaneity, the infallible motion of the self-existent truth of the Spirit. The evolution begins with the automatism of Matter and of a lower life in which all obeys implicitly the drive of Nature, fulfils mechanically its law of being and therefore succeeds in maintaming a harmony of its limited type of existence and action; it proceeds through the pregnant confusion of the mind and life of a humanity driven by this Inferior Nature but struggling to escape from her limitations, to master and drive and use her; It emerges into a greater spontajleous harmony and automatic self-fulfilling action founded on the spiritual Truth of things. In this higher state the consciousness will see that Truth and follow the line of its energies with a full knowledge, with a strong participation and instrumental mastery, a complete delight in action and existence. There will be a luminous and enjoyed perfection of unity with all instead of a blind and suffered subjection of the individual to the universal, and at every moment the action of the universal in the individual and the individual in the universal will be enlightened and governed by the rule of the transcendent Supernature.

But this highest condition is difficult and must evidently take long to bring about; for the participation and consent of the Purusha to the transition is not sufficient, there must be also the consent and participation of the prakriti. It is not only the central thought and will that have to acquiesce, but all the parts of our being must assent and surrender to the law of the spiritual Truth; all has to learn to obey the government of the conscious Divine Power in the members. There are obstinate difficulties in our being, born of its evolutionary constitution, which militate against this assent. For some of these parts are still subject to the inconscience and subconscience and to the lower automatism of habit or so-called law of the nature, -- mechanical habit of mind, habit of life, habit of instinct, habit of personality, habit of character, the ingrained mental, vital, physical needs, impulses, desires of the natural man, the old functionings of all kinds that are rooted there so deep that it would seem as if we had to dig to abysmal foundations in order to get them out: these parts refuse to give up their response to the lower law founded in the Inconscient; they continually send up to the conscious mind and life the old reactions and seek to reaffirm them there as the eternal rule of Nature. Other parts of the being are less obscure and mechanical and rooted in inconscience, but all are imperfect and attached to their imperfection and have their own obstinate reactions; the vital part is wedded to the law of self-affirmation and desire, the mind is attached to its own formed movements, and both are willingly obedient to the inferior law of the Ignorance. And yet the law of participation and the law of surrender are imperative; at each step of the transition the assent of the Purusha is needed and there must be too the consent of each part of the nature to the action of the higher power for its change. There must be then a conscious self-direction of the mental being in us towards this change, this substitution of Supernature for the old nature, this transcendence. The rule of conscious obedience to the higher truth of the spirit, the surrender of the whole being to the light and power that come from the Supernature, is a second condition which has to be accomplished slowly and with difficulty by the being itself before the supramental transformation can become at all possible.

It follows that the psychic and the spiritual transformation must be far advanced, even as complete as may be, before there can be any beginning of the third and consummating supramental change; for it is only by this double transmutation that the self-will of the Ignorance can be totally altered into a spiritual obedience to the remoulding truth and will of the greater Consciousness of the Infinite. A long, difficult stage of constant effort, energism, austerity of the personal will, tapasyg, has ordinarily to be traversed before a more decisive stage can be reached in which a state of self-giving of all the being to the Supreme Being and the Supreme Nature can become total and absolute. There has to be a preliminary stage of seeking and effort with a central offering or self-giving of the heart and soul and mind to the Highest and a later mediate stage of total conscious reliance on its greater Power aiding the personal endeavour; that integral reliance again must grow into a final complete abandonment of oneself in every part and every movement to the working of the higher Truth in the nature. The totality of this abandonment can only come if the psychic change has been complete or the spiritual transformation has reached a very high state of achievement. For it implies a giving up by the mind of all its moulds, ideas, mental formations, of all opinion, of all its habits of intellectual observation and judgment to be replaced first by an intuitive and then by an overmind or supramental functioning which inaugurates the action of a direct Truth-Consciousness, Truth-sight. Truth-discernment, a new consciousness which Is in all its ways quite foreign to our mind's present nature. There is demanded too a similar giving up by the vital of its cherished desires, emotions, feelings, impulses, grooves of sensation, forceful mechanism of action and reaction to be replaced by a luminous, desireless, free and yet automatically self-determining force, the force of a centralised universal and impersonal knowledge, power, delight of which the life must become an instrument and an epiphany, but of which it has at present no inkling and no sense of its greater joy and strength for fulfilment. Our physical part has to give up its instincts, needs, blind conservative attachments, settled grooves of nature, its doubt and disbelief in all that is beyond itself, its faith in the inevitability of the fixed functionings of the physical mind, the physical life and the body, that they may be replaced by a new power which establishes its own greater law and functioning in form and force of Matter. Even the inconscient and subconscient have to become conscient in us, susceptible to the higher light, no longer obstructive to the fulfilling action of the Consciousness-Force, but more and more a mould and lower basis of the Spirit. These things cannot be done so long as either mind, life or physical consciousness are the leading powers of being or have any dominance. The admission of such a change can only be brought about by a full emergence of the soul and inner being, the dominance of the psychic and spiritual will and a long working of their light and power on the parts of the being, a psychic and spiritual remoulding of the whole nature.

A unification of the entire being by a breaking down of the wall between the inner and outer nature, -- a shifting of the position and centration of the consciousness from the outer to the inner self, a firm foundation on this new basis, a habitual action from this inner self and its will and vision and an opening up of the individual into the cosmic consciousness, -- is another necessary condition for the supramental change. It would be chimerical to hope that the supreme Truth-Consciousness can establish itself in the narrow formulation of our surface mind and heart and life, however turned towards spirituality. All the inner centres must have burst open and released into action their capacities; the psychic entity must be unveiled and in control. If this first change establishing the being in the inner and larger, a Yogic in place of an ordinary consciousness has not been done, the greater transmutation is impossible. Moreover the individual must have sufficiently universalised himself, he must have recast his individual mind in the boundlessness of a cosmic mentality, enlarged and vivified his individual life into the immediate sense and direct experience of the dynamic motion of the universal life, opened up the communications of his body with the forces of universal Nature, before he can be capable of a change which transcends the present cosmic formulation and lifts him beyond the lower hemisphere of universality into a consciousness belonging to its spiritual upper hemisphere. Besides he must have already become aware of what is now to him superconscient; he must be already a being conscious of the higher spiritual Light, Power, Knowledge, Ananda, penetrated by its descending influences, new-made by a spiritual change. It is possible for the spiritual opening to take place and its action to proceed before the psychic is far advanced or complete; for the spiritual influence from above can awaken, assist and complete the psychic transmutation: all that is necessary is that there should be a sufficient stress of the psychic entity for the spiritual higher overture to take place. But the third, the supramental change does not admit of any premature descent of the highest Light; for it can only commence when the supramental Force begins to act directly, and this it does not do if the nature is not ready. For there is too great a disparity between the power of the supreme Force and the capacity of the ordinary nature; the inferior nature would either be unable to bear or, bearing, unable to respond and receive or, receiving, unable to assimilate. Till Nature is ready, the supramental Force has to act indirectly; it puts the intermediary powers of overmind or Intuition in front, or it works through a modification of itself to which the already half-transformed being can be wholly or partially responsive.

The spiritual evolution obeys the logic of a successive unfolding; it can take a new decisive main step only when the previous main step has been sufficiently conquered: even if certain minor stages can be swallowed up or leaped over by a rapid and brusque ascension, the consciousness has to turn back to assure Itself that the ground passed over Is securely annexed to the new condition. It Is true that the conquest of the Spirit supposes the execution in one life or a few lives of a process that in the ordinary course of Nature would involve a slow and uncertain procedure of centuries or even of millenniums: but this Is a question of the speed with which the steps are traversed; a greater or concentrated speed does not eliminate the steps themselves or the necessity of their successive surmounting. The increased rapidity is possible only because the conscious participation of the inner being is there and the power of the Supernature is already at work in the half-transformed lower nature, so that the steps which would otherwise have had to be taken tentatively in the night of Inconscience or Ignorance can now be taken in an increasing light and power of Knowledge. The first obscure material movement of the evolutionary Force is marked by an aeonic graduality; the movement of life-progress proceeds slowly but still with a quicker step, it is concentrated into the figure of millenniums; mind can still further compress the tardy leisureliness of Time and make long paces of the centuries; but when the conscious Spirit intervenes, a supremely concentrated pace of evolutionary swiftness becomes possible. Still, an involved rapidity of the evolutionary course swallowing up the stages can only come in when the power of the conscious Spirit has prepared the field and the supramental Force has begun to use its direct influence. All Nature's transformations do indeed wear the appearance of a miracle, but it is a miracle with a method: her largest strides are taken over an assured ground, her swiftest leaps are from a base that gives security and certainty to the evolutionary saltus; a secret all-wisdom governs everything in her, even the steps and processes that seem to be most unaccountable.

This law of Nature's procedure brings in the necessity of a gradation in the last transitional process, a climbing of degrees, an unfolding of higher and higher states that lead us from the spiritualised mind to supermind, -- a steep passage that could not be accomplished otherwise. There are above us, we have seen, successive states, levels or graded powers of being overtopping our normal mind, hidden in our own superconscient parts, higher ranges of Mind, degrees of spiritual consciousness and experience; without them there would be no links, no helpful intervening spaces to make the immense ascension possible. It is indeed from these higher sources that the secret spiritual Power acts upon the being and by its pressure brings about the psychic transformation or the spiritual change; but in the early stages of our growth this action is not apparent, it remains occult and unseizable. At first what is necessary is that the pure touch of the spiritual force must intervene in mental nature: that awakening pressure must stamp itself upon mind and heart and life and give them their upward orientation; a subtle light or a great transmuting power must purify, refine and uplift their motions and suffuse them with a higher consciousness that does not belong to their own normal capacity and character. This can be done from within by an invisible action through the psychic entity and the psychic personality; a consciously felt descent from above is not indispensable. The presence of the Spirit is there in every living being, on every level, in all things, and because it is there, the experience of Sachchidananda, of the pure spiritual existence and consciousness, of the delight of a divine presence, closeness, contact can be acquired through the mind or the heart or the life-sense or even through the physical consciousness; if the inner doors are flung sufficiently open, the light from the sanctuary can suffuse the nearest and the farthest chambers of the outer being. The necessary turn or change can also be brought about by an occult descent of the spiritual force from above, in which the influx, the influence, the spiritual consequence is felt, but the higher source is unknown and the actual feeling of a descent is not there. A consciousness so touched may be so much uplifted that the being turns to an immediate union with the Self or with the Divine by departure from the evolution and, if that is sanctioned, no question of graduality or steps or method intervenes, the rupture with Nature can be decisive: for the law of departure, once it is made possible, is not or need not be the same as the law of the evolutionary transformation and perfection; it is or can be a leap, a breaking out of bonds rapid or Immediate,-the spiritual evasion is secured and its only remaining sanction Is the destined fall of the body. But If the transformation of earth life is intended, the first touch of spiritualisation must be followed by an awakening to the higher sources and energies, a seeking for them and an enlargement and heightening of the being into their characteristic status and a conversion of the consciousness to their greater law and dynamic nature. This change must go step by step, till the stair of the ascension is transcended and there is an emergence to those greatest wide-open spaces of which the Veda speaks, the native spaces of a consciousness which is supremely luminous and infinite.

For here there is the same process of evolution as in the rest of the movement of Nature; there is a heightening and widening of the consciousness, an ascent to a new level and a taking up of the lower levels, an assumption and new integration of the existence by a superior power of Being which imposes its own way of action and its character and force of substanceenergy on as much as it can reach of the previously evolved parts of nature. The demand for integration becomes at this highest stage of Nature's workings a point of cardinal importance. In the lower grades of the ascension the new assumption, the integration into a higher principle of consciousness, remains incomplete: the mind cannot wholly mentalise life and matter; there are considerable parts of the life-being and the body which remain in the realm of the submental and the subconscient or inconscient. This is one serious obstacle to the mind's endeavour towards the perfection of the nature; for the continued share of the submental, the subconscient and inconscient in the government of the activities, by bringing in another law than that of the mental being, enables the conscious vital and the physical consciousness also to reject the law laid upon them by the mind and to follow their own impulses and instincts in defiance of the mental reason and the rational will of the developed intelligence. This makes it difficult for the mind to go beyond itself, to exceed its own level and spiritualise the nature; for what it cannot even make fully conscious, cannot securely mentalise and rationalise, it cannot spiritualise, since spiritualisation is a greater and more difficult integration. No doubt, by calling in the spiritual force, it can establish an influence and a preliminary change in some parts of the nature, especially in the thinking mind itself and in the heart which is nearest to its own province: but this change is not often a total perfection even within limits and what it does achieve is rare and difficult. The spiritual consciousness using the mind is employing an inferior means and, even though it brings in a divine light into the mind, a divine purity, passion, ardour into the heart or imposes a spiritual law upon the life, this new consciousness has to work within restrictions; for the most part it can only regulate or check the lower action of the life and rigorously control the body, but these members, even if refined or mastered, do not receive their spiritual fulfilment or undergo a perfection and transformation. For that it is necessary to bring in a higher dynamic principle which is native to the spiritual consciousness and by which, therefore, it can act in its own law and completer natural light and power and impose them upon the members.

But even this intervention of a new dynamic principle and this powerful imposition may take long to succeed; for the lower parts of the being have their own rights and, if they are to be truly transformed, they must be made to consent to their own transformation. This is difficult to bring about because the natural propensity of each part of us is to prefer its own self-law, its dharma, however inferior, to a superior law or dharma which it feels to be not its own; it clings to its own consciousness or unconsciousness, its own impulsions and reactions, its own dynamisation of being, its own way of the delight of existence. It clings to them all the more obstinately if that way be a contradiction of delight, a way of darkness and sorrow and pain and suffering; for that too has acquired its own perverse and opposite taste, rasa, its pleasure of darkness and sorrow, its sadistic or masochistic interest in pain and suffering. Even if this part of our being seeks better things, it is often obliged to follow the worse because they are its own, natural to its energy, natural to its substance. A complete and radical change can only be brought about by bringing in persistently the spiritual light and intimate experience of the spiritual truth, power, bliss into the recalcitrant elements until they too recognise that their own way of fulfilment lies there, that they are themselves a diminished power of the Spirit and can recover by this new way of being their own truth and integral nature. This illumination is constantly opposed by the Forces of the lower nature and still more by the adverse Forces that live and reign by the world's imperfections and have laid down their formidable foundation on the black rock of the Inconscience.

An indispensable step towards overcoming this difficulty is the opening up of the inner being and its centres of action; for there the task that the surface mind could not achieve begins to be more possible. The inner mind, the inner life-consciousness and life-mind, the subtle-physical consciousness and its subtle-physical mentality, once liberated into action, create a larger, finer, greater mediating awareness able to communicate with the universal and with what is above them, able also to bring to bear their power on the whole range of the being, on the submental, on the subconscient mind, on the subconscient life, even on the subconscience of the body.; they can, though not wholly enlighten, yet to some extent open, penetrate, work upon the fundamental Inconscience. The spiritual Light, Power, Knowledge, Delight from above can then descend beyond the mind and heart, which are always the easiest to reach and illumine; occupying the whole nature from top to bottom, they can pervade more fully the life and the body and by a still profounder impact shake the foundations of the Inconscience. But even this larger mentalisation and vitalisation from within is still an inferior illumination: it can lessen but it does not get rid of the Ignorance; it assails and compels to recede but it does not overcome the powers and forces that maintain the subtle and secret rule of the Inconscience. The spiritual forces acting through this larger mentalisation and vitalisation can bring in a higher light, strength and joy; but the full spiritualisation, the completest new integration of consciousness, is at this stage still impossible. If the inmost being, the psychic, takes charge, then indeed a deeper mutation, not mental, can make the descent of spiritual force more effective; for the totality of the conscious being will have undergone a preliminary soul-change which emancipates mind, life, body from the snare of their own imperfections and impurities. At this point, a greater spiritual dynamisation, the working of the higher powers of the spiritual Mind and overmind, can fully intervene: they may indeed have started their work before, though only as influences; but under the new conditions they can uplift the central being towards their own level and commence the last new integration of the nature. These higher powers work already In the human unspiritualised mind, but indirectly and in a fragmentary and diminished action; they are changed into substance and power of mind before they can work, and that substance and power are illumined and intensified in their vibrations, exalted and ecstasised in some of their movements by this entry, but not transformed. But when the spiritualisation begins and, as its greater results manifest themselves, -- silence of the mind, the admission of our being into the cosmic consciousness, the Nirvana of the little ego in the sense of universal self, the contact with the Divine Reality, -- the interventions of the higher dynamis and our openness to them can increase, they can assume a fuller, more direct, more characteristic power of their working, and this progression continues until some complete and mature action of them is possible. It is then that the turning of the spiritual towards the supramental transformation commences; for the heightening of the consciousness to higher and higher planes builds in us the gradation of the ascent to supermind, that difficult and supreme passage.

It is not to be supposed that the circumstances and the lines of the transition would be the same for all, for here we enter Into the domain of the Infinite: but, since there is behind all of them the unity of a fundamental truth, the scrutiny of a given line of ascent may be expected to throw light on the principle of all ascending possibilities; such a scrutiny of one line is all that can be attempted. This line is, as all must be, governed by the natural configuration of the stair of ascent: there are in it many steps, for it is an incessant gradation and there is no gap anywhere; but, from the point of view of the ascent of consciousness from our mind upwards through a rising series of dynamic powers by which it can sublimate itself, the gradation can be resolved into a stairway of four main ascents, each with its high level of fulfilment. These gradations may be summarily described as a series of sublimations of the consciousness through Higher Mind, Illumined Mind and Intuition into overmind and beyond it; there is a succession of self-transmutations at the summit of which lies the supermind or Divine Gnosis. All these degrees are gnostic in their principle and power; for even at the first we begin to pass from a consciousness based on an original Inconscience and acting in a general Ignorance or in a mixed Knowledge-Ignorance to a consciousness based on a secret self-existent Knowledge and first acted upon and inspired by that light and power and then itself changed into that substance and using entirely this new instrumentation. In themselves these grades are grades of energy-substance of the Spirit: for it must not be supposed, because we distinguish them according to their leading character, means and potency of knowledge, that they are merely a method or way of knowing or a faculty or power of cognition; they are domains of being, grades of the substance and energy of the spiritual being, fields of existence which are each a level of the universal Consciousness-Force constituting and organising itself into a higher status. When the powers of any grade descend completely into us, it is not only our thought and knowledge that are affected,-the substance and very grain of our being and consciousness, all its states and activities are touched and penetrated and can be remoulded and wholly transmuted. Each stage of this ascent is therefore a general, if not a total, conversion of the being into a new light and power of a greater existence.

The gradation itself depends fundamentally upon a higher or lower substance, potency, intensity of vibrations of the being, of its self-awareness, of Its delight of existence, of its force of existence. Consciousness, as we descend the scale, becomes more and more diminished and diluted,-dense indeed by its coarser crudity, but while that crudity of consistence compacts the stuff of Ignorance, it admits less and less the substance of light; it becomes thin in pure substance of consciousness and reduced in power of consciousness, thin in light, thin and weak in capacity of delight; it has to resort to a grosser thickness of its diminished stuff and to a strenuous output of its obscurer force to arrive at anything, but this strenuousness of effort and labour is a sign not of strength but of weakness. As we ascend, on the contrary, a finer but far stronger and more truly and spiritually concrete substance emerges, a greater luminosity and potent stuff of consciousness, a subtler, sweeter, purer and more powerfully ecstatic energy of delight. In the descent of these higher grades upon us it is this greater light, force, essence of being and consciousness, energy of delight that enter into mind, life, body, change and repair their diminished and diluted and incapable substance, convert it into its own higher and stronger dynamis of Spirit and intrinsic form and force of reality. This can happen because all is fundamentally the same substance, the same consciousness, the same force, but in different forms and powers and degrees of itself: a taking up of the lower by the higher is therefore a possible and, but for our second nature of inconscience, a spiritually natural movement; what was put forth from the superior status is enveloped and taken up into its own greater being and essence.

Our first decisive step out of our human Intelligence, our normal mentality, is an ascent into a higher Mind, a mind no longer of mingled light and obscurity or half-light, but a large clarity of the Spirit. Its basic substance is a unitarian sense of being with a powerful multiple dynamisation capable of the formation of a multitude of aspects of knowledge, ways of action, forms and significances of becoming, of all of which there is a spontaneous inherent knowledge. It is therefore a power that has proceeded from the overmind, -- but with the supermind as its ulterior origin, -- as all these greater powers have proceeded: but its special character, its activity of consciousness are dominated by Thought; it is a luminous thought-mind, a mind of Spirit-born conceptual knowledge. An all-awareness emerging from the original identity, carrying the truths the identity held in itself, conceiving swiftly, victoriously, multitudinously, formulating and by self-power of the Idea effectually realising its conceptions, is the character of this greater mind of knowledge. This kind of cognition is the last that emerges from the original spiritual identity before the initiation of a separative knowledge, base of the Ignorance; it is therefore the first that meets us when we rise from conceptive and ratiocinative mind, our best-organised knowledge-power of the Ignorance, into the realms of the Spirit: it is, indeed, the spiritual parent of our conceptive mental ideation, and it is natural that this leading power of our mentality should, when it goes beyond itself, pass Into its immediate source.

But here in this greater Thought there is no need of a seeking and self-critical ratiocination, no logical motion step by step towards a conclusion, no mechanism of express or implied deductions and inferences, no building or deliberate concatenation of idea with idea In order to arrive at an ordered sum or outcome of knowledge: for this limping action of our reason is a movement of Ignorance searching for knowledge, obliged to safeguard Its steps against error, to erect a selective mental structure for its temporary shelter and to base it on foundations already laid and carefully laid but never firm, because it is not supported on a soil of native awareness but imposed on an original soil of nescience. There is not here, either, that other way of our mind at its keenest and swiftest, a rapid hazardous divination and insight, a play of the searchlight of intelligence probing into the little known or the unknown. This higher consciousness is a Knowledge formulating itself on a basis of self-existent all-awareness and manifesting some part of its integrality, a harmony of its significances put Into thought-form. It can freely express itself in single ideas, but its most characteristic movement is a mass ideation, a system or totality of truth-seeing at a single view; the relations of idea with idea, of truth with truth are not established by logic but pre-exist and emerge already self-seen in the integral whole. There is an initiation into forms of an ever-present but till now inactive knowledge, not a system of conclusions from premisses or data; this thought is a self-revelation of eternal Wisdom, not an acquired knowledge. Large aspects of truth come into view in which the ascending Mind, if it chooses, can dwell with satisfaction and, after its former manner, live in them as in a structure; but if progress is to be made, these structures can constantly expand into a larger structure or several of them combine themselves into a provisional greater whole on the way to a yet unachieved integrality. In the end there is a great totality of truth known and experienced but still a totality capable of infinite enlargement because there is no end to the aspects of knowledge, nastyanto vistarasya me.

This is the Higher Mind in its aspect of cognition; but there is also the aspect of will, of dynamic effectuation of the Truth: here we find that this greater more brilliant Mind works always on the rest of the being, the mental will, the heart and its feelings, the life, the body, through the power of thought, through the idea-force. It seeks to purify through knowledge, to deliver through knowledge, to create by the innate power of knowledge. The idea is put into the heart or the life as a force to be accepted and worked out; the heart and life become conscious of the idea and respond to its dynamisms and their substance begins to modify itself in that sense, so that the feelings and actions become the vibrations of this higher wisdom, are informed with it, filled with the emotion and the sense of it: the will and the life impulses are similarly charged with its power and its urge of self-effectuation; even in the body the idea works so that, for example, the potent thought and will of health replaces its faith in illness and its consent to illness, or the idea¹³ of strength calls in the substance, power, motion, vibration of strength; the idea generates the force and form proper to the idea and imposes it on our substance of Mind, Life or Matter. It is in this way that the first working proceeds; it charges the whole being with a new and superior consciousness, lays a foundation of change, prepares it for a superior truth of existence.

It has here to be emphasised, in order to obviate a natural misconception which can easily arise when the superior power of the higher forces is first perceived or experienced, that these higher forces are not in their descent immediately all-powerful as they would naturally be in their own plane of action and In their own medium. In the evolution in Matter they have to enter Into a foreign and inferior medium and work upon it; they encounter there the incapacities of our mind and life and body, meet with the unreceptiveness or blind refusal of the Ignorance, experience the negation and obstruction of the Inconscience. On their own level they work upon a basts of luminous consciousness and luminous substance of being and are automatically effective; but here they have to encounter an already and strongly formed foundation of Nescience, -- not only the complete nescience of Matter, but the modified nescience of mind and heart and life. Thus the higher Idea descending into the developed mental intelligence has even there to overcome the barrage of a mass or system of formed ideas which belong to the Knowledge-Ignorance and the will to persistence and self-realisation of these ideas; for all ideas are forces and have a formative or self-effective faculty greater or less according to the conditions,-even reducible to ml in practice when they have to deal with inconscient Matter, but still potential. There is thus ready-formed a power of resistance which opposes or minimises the effects of the descending Light, a resistance which may amount to a refusal, a rejection of the Light, or take the shape of an attempt to impair, subdue, ingeniously modify or adapt or perversely deform the light in order to suit it to the preconceived ideas of the Ignorance. If the preconceived or already formed ideas are dismissed and deprived of their right to persistence, they have still the right of recurrence, from outside, from their prevalence in universal Mind, or they may retire downwards into the vital, physical or subconscient parts and from thence resurge at the least opportunity to repossess their lost domain: for evolutionary Nature has to give this right of persistence to things once established by her in order to bring a sufficient steadiness and solidity to her steps. It is, moreover, the nature and claim of any Force in the manifestation to be, to survive, to effectuate itself wherever possible and as long as possible, and it is therefore that in a world of Ignorance all is achieved not only through a complexus but through a collision and struggle and intermixture of Forces. But for this highest evolution it is essential that all mixture of lgnorance with Knowledge should be abolished; and action and evolution through strife of forces must be replaced by an action and evolution through a harmony of forces: but this stage can only be reached by a last strife and an overcoming of the powers of Ignorance by the powers of Light and Knowledge. In the lower levels of the being, in the heart and life and body, the same phenomenon recurs and on a more intense scale; for here it is not ideas that have to be met but emotions, desires, impulses, sensations, vital needs and habits of the lower Nature; these, since they are less conscious than ideas, are blinder in their response and are more obstinately self-assertive: all have the same or a greater power of resistance and recurrence, or take refuge in the circum-conscient universal Nature or in our own lower levels or in a seed-state in the subconscient and from there have the power of new invasion or resurgence. This power of persistence, recurrence, resistance of established things in Nature is always the great obstacle which the evolutionary Force has to meet, which it has indeed itself created in order to prevent a too rapid transmutation even when that transmutation is its own eventual intention in things.

This obstacle will be there, -- even though it may progressively diminish, -- at each stage of this greater ascent. In order to allow at all to the higher Light an adequate entry and force of working, it is necessary to acquire a power for quietude of the nature, to compose, tranquillise, impress a controlled passivity or even an entire silence on mind and heart, life and body: but even so a continued opposition, overt and felt in the Force of the universal Ignorance or subliminal and obscure in the substance-energy of the individual's make of mind, his form of Life, his body of Matter, an occult resistance or a revolt or reaffirmation of the controlled or suppressed energies of the ignorant nature, is always possible and, if anything in the being consents to them, they can resume dominance. A previously established psychic control is very desirable as that creates a general responsiveness and inhibits the revolt of the lower parts against the Light or their consent to the claims of the Ignorance. A preliminary spiritual transformation will also reduce the hold of the Ignorance; but neither of these influences altogether eliminates its obstruction and limitation: for these preliminary changes do not bring the integral consciousness and knowledge; the original basis of Nescience proper to the Inconscient will still be there needing at every turn to be changed, enlightened, diminished in its extent and In its force of reaction. The power of the spiritual Higher Mind and its idea-force, modified and diminished as it must be by its entrance into our mentality, is not sufficient to sweep out all these obstacles and create the gnostic being, but it can make a first change, a modification that will capacitate a higher ascent and a more powerful descent and further prepare an Integration of the being in a greater Force of consciousness and knowledge.

This greater Force is that of the Illumined Mind, a Mind no longer of higher Thought, but of spiritual light. Here the clarity of the spiritual intelligence, its tranquil daylight, gives place or subordinates itself to an intense lustre, a splendour and illumination of the Spirit: a play of lightnings of spiritual truth and power breaks from above into the consciousness and adds to the calm and wide enlightenment and the vast descent of peace which characterise or accompany the action of the larger conceptual-spiritual principle, a fiery ardour of realisation and a rapturous ecstasy of knowledge. A downpour of inwardly visible Light very usually envelops this action; for it must be noted that, contrary to our ordinary conceptions, light is not primarily a material creation and the sense or vision of light accompanying the inner illumination is not merely a subjective visual image or a symbolic phenomenon: light is primarily a spiritual manifestation of the Divine Reality illuminative and creative; material light is a subsequent representation or conversion of it into Matter for the purposes of the material Energy. There is also in this descent the arrival of a greater dynamic, a golden drive, a luminous "enthousiasmos" of inner force and power which replaces the comparatively slow and deliberate process of the Higher Mind by a swift, sometimes a vehement, almost a violent impetus of rapid transformation.

The Illumined Mind does network primarily by thought, but by vision; thought Is here only a subordinate movement expressive of sight. The human mind, which relics mainly on thought, conceives that to be the highest or the main process of knowledge, but in the spiritual order thought is a secondary and a not indispensable process. In its form of verbal thought, it can almost be described as a concession made by Knowledge to the Ignorance, because that Ignorance is incapable of making truth wholly lucid and intelligible to itself in all its extent and manifold Implications except through the clarifying precision of significant sounds; it cannot do without this device to give to ideas all exact outline and an expressive body. But it is evident that this is a device, a machinery; thought in itself, in its origin on the higher levels of consciousness, is a perception, a cognitive seizing of the object or of some truth of things which is a powerful but still a minor and secondary result of spiritual vision, a comparatively external and superficial regard of the self upon the self, the subject upon itself or something of itself as object: for all there is a diversity and multiplicity of the self. In mind there is a surface response of perception to the contact of an observed or discovered object, fact or truth and a consequent conceptual formulation of it; but in the spiritual light there is a deeper perceptive response from the very substance of consciousness and a comprehending formulation in that substance, an exact figure or revelatory ideograph in the stuff of the being, -- nothing more, no verbal representation is needed for the precision and completeness of this thought-knowledge. Thought creates a representative image of Truth; it offers that to the mind as a means of holding Truth and making it an object of knowledge; but the body itself of Truth is caught and exactly held in the sunlight of a deeper spiritual sight to which the representative figure created by thought is secondary and derivative, powerful for communication of knowledge, but not indispensable for reception or possession of knowledge.

A consciousness that proceeds by sight, the consciousness of the seer, is a greater power for knowledge than the consciousness of the thinker. The perceptual power of the inner sight is greater and more direct than the perceptual power of thought: it is a spiritual sense that seizes something of the substance of Truth and not only her figure; but it outlines the figure also and at the same time catches the significance of the figure, and it can embody her with a finer and bolder revealing outline and a larger comprehension and power of totality than thought-conception can manage. As the Higher Mind brings a greater consciousness into the being through the spiritual idea and its power of truth, so the Illumined Mind brings in a still greater consciousness through a Truth-sight and Truth-light and its seeing and seizing power. It can effect a more powerful and dynamic integration; it illumines the thought-mind with a direct inner vision and Inspiration, brings a spiritual sight into the heart and a spiritual light and energy Into its feeling and emotion, imparts to the life-force a spiritual urge, a truth inspiration that dynamises the action and exalts the life-movements; it infuses into the sense a direct and total power of spiritual sensation so that our vital and physical being can contact and meet concretely, quite as intensely as the mind and emotion can conceive and perceive and feel, the Divine in all things; it throws on the physical mind a transforming light that breaks its limitations, its conservative inertia, replaces its narrow thought-power and its doubts by sight and pours luminosity and consciousness into the very cells of the body. In the transformation by the Higher Mind the spiritual sage and thinker would find his total and dynamic fulfilment; In the transformation by the Illumined Mind there would be a similar fulfilment for the seer, the illumined mystic, those in whom the soul lives in vision and in a direct sense and experience: for it Is from these higher sources that they receive their light and to rise into that light and live there would be their ascension to their native empire.

But these two stages of the ascent enjoy their authority and can get their own united completeness only by a reference to a third level; for it is from the higher summits where dwells the intuitional being that they derive the knowledge which they turn into thought or sight and bring down to us for the mind's transmutation. Intuition is a power of consciousness nearer and more intimate to the original knowledge by identity; for it is always something that leaps out direct from a concealed identity. It is when the consciousness of the subject meets with the consciousness in the object, penetrates it and sees, feels or vibrates with the truth of what it contacts, that the intuition leaps out like a spark or lightning-flash from the shock of the meeting; or when the consciousness, even without any such meeting, looks into itself and feels directly and intimately the truth or the truths that are there or so contacts the hidden forces behind appearances, then also there is the outbreak of an intuitive light; or, again, when the consciousness meets the Supreme Reality or the spiritual reality of things and beings and has a contactual union with it, then the spark, the flash or the blaze of intimate truth-perception is lit in its depths. This close perception is more than sight, more than conception: it is the result of a penetrating and revealing touch which carries ill it sight and conception as part of itself or as its natural consequence. A concealed or slumbering identity, not yet recovering itself, still remembers or conveys by the intuition its own contents and the intimacy of its self-feeling and self-vision of things, its light of truth, its overwhelming and automatic certitude.

In the human mind the intuition is even such a truth-remembrance or truth-conveyance, or such a revealing flash or blaze breaking into a great mass of ignorance or through a veil of nescience: but we have seen that it is subject there to an invading mixture or a mental coating or an interception and substitution; there is too a manifold possibility of misinterpretation which comes in the way of the purity and fullness of its action. Moreover, there are seeming intuitions on all levels of the being which are communications rather than intuitions, and these have a very various provenance, value and character. The infrarational "mystic", so-styled, -- for to be a true mystic it is not sufficient to reject reason and rely on sources of thought or action of which one has no understanding, -- is often inspired by such communications on the vital level from a dark and dangerous source. In these circumstances we are driven to rely mainly on the reason and are disposed even to control the suggestions of the intuition, -- or the pseudo-intuition, which is the more frequent phenomenon, -- by the observing and discriminating intelligence; for we feel in our intellectual part that we cannot be sure otherwise what is the true thing and what the mixed or adulterated article or false substitute. But this largely discounts for us the utility of the intuition: for the reason is not in this field a reliable arbiter, since its methods are different, tentative, uncertain, an intellectual seeking; even though it itself really relics on a camouflaged intuition for its conclusions, -- for without that help it could not choose its course or arrive at any assured finding, -- it hides this dependence from itself under the process of a reasoned conclusion or a verified conjecture. An intuition passed in judicial review by the reason ceases to be an intuition and can only have the authority of the reason for which there is no inner source of direct certitude. But even if the mind became predominantly an intuitive mind reliant upon its portion of the higher faculty, the co-ordination of its cognitions and its separated activities, -- for in mind these would always be apt to appear as a series of imperfectly connected flashes, -- would remain difficult so long as this new mentality has not a conscious liaison with its suprarational source or a self-uplifting access to a higher plane of consciousness in which an intuitive action is pure and native.

Intuition is always an edge or ray or outleap of a superior light; it is in us a projecting blade, edge or point of a far-off supermind light entering into and modified by some intermediate truth-mind substance above us and, so modified, again entering into and very much Minded by our ordinary or ignorant mind-substance; but on that higher level to which it is native its light is unmixed and therefore entirely and purely veridical, and its rays are not separated but connected or massed together in a play of waves of what might almost be called in the Sanskrit poetic figure a sea or mass of "stable lightnings''. When this original or native Intuition begins to descend into us in answer to an ascension of our consciousness to its level or as a result of our finding of a clear way of communication with it, it may continue to come as a play of lightning-flashes, isolated or in constant action; but at this stage the judgment of reason becomes quite inapplicable, it can only act as an observer or registrar understanding or recording the more luminous intimations, judgments and discriminations of the higher power. To complete or verify an isolated intuition or discriminate its nature, its application, its limitations, the receiving consciousness must rely on another completing intuition or be able to call down a massed intuition capable of putting all in place. For once the process of the change has begun, a complete transmutation of the stuff and activities of the mind into the substance, form and power of Intuition is imperative; until then, so long as the process of consciousness depends upon the lower intelligence serving or helping out or using the intuition, the result can only be a survival of the mixed Knowledge-Ignorance uplifted or relieved by a higher light and force acting in its parts of Knowledge.

Intuition has a fourfold power. A power of revelatory truth-seeing, a power of inspiration or truth-hearing, a power of truth-touch or immediate seizing of significance, which is akin to the ordinary nature of its intervention in our mental intelligence, a power of true and automatic discrimination of the orderly and exact relation of truth to truth,-these are the fourfold potencies of Intuition. Intuition can therefore perform all the action of reason, -- including the function of logical intelligence, which is to work out the right relation of things and the right relation of idea with idea, -- but by its own superior process and with steps that do not fail or falter. It takes up also and transforms into its own substance not only the mind of thought, but the heart and life and the sense and physical consciousness: already all these have their own peculiar powers of intuition derivative from the hidden Light; the pure power descending from above can assume them all into itself and impart to these deeper heart-perceptions and life-perceptions and the divinations of the body a greater integrality and perfection. It can thus change the whole consciousness into the stuff of Intuition; for it brings its own greater radiant movement into the will, into the feelings and emotions, the life-impulses, the action of sense and sensation, the very workings of the body-consciousness; it recasts them in the light and power of truth and illumines their knowledge and their ignorance. A certain integration can thus take place, but whether it is a total integration must depend on the extent to which the new light is able to take up the subconscient and penetrate the fundamental Inconscience. Here the intuitive light and power may be hampered in its task because it is the edge of a delegated and modified supermind, but does not bring in the whole mass or body of the identity-knowledge. The basis of Inconscience in our nature is too vast, deep and solid to be altogether penetrated, turned into light, transformed by an inferior power of the Truth-nature.

The next step of the ascent brings us to the overmind; the intuitional change can only be an Introduction to this higher spiritual overture. But we have seen that the overmind, even when it is selective and not total in its action, is still a power of cosmic consciousness, a principle of global knowledge which carries in it a delegated light from the supramental Gnosis. It is, therefore, only by an opening into the cosmic consciousness that the overmind ascent and descent can be made wholly possible: a high and intense individual opening upwards is not sufficient, -- to that vertical ascent towards summit Light there must be added a vast horizontal expansion of the consciousness into some totality of the Spirit. At the least, the inner being must already have replaced by its deeper and wider awareness the surface mind and its limited outlook and learned to live in a large universality; for otherwise the overmind view of things and the overmind dynamism will have no room to move in and effectuate its dynamic operations. When the overmind descends, the predominance of the centralising ego-sense is entirely subordinated, lost in largeness of being and finally abolished; a wide cosmic perception and feeling of a boundless universal self and movement replaces it: many motions that were formerly egocentric may still continue, but they occur as currents or ripples in the cosmic wideness. Thought, for the most part, no longer seems to originate individually in the body or the person but manifests from above or comes in upon the cosmic mind-waves: all inner individual sight or intelligence of things is now a revelation or illumination of what is seen or comprehended, but the source of the revelation is not in one's separate self but in the universal knowledge; the feelings, emotions, sensations are similarly felt as waves from the same cosmic immensity breaking upon the subtle and the gross body and responded to in kind by the individual centre of the universality; for the body is only a' small support or even less, a point of relation, for the action of a vast cosmic instrumentation. In this boundless largeness, not only the separate ego but all sense of individuality, even of a subordinated or instrumental individuality, may entirely disappear; the cosmic existence, the cosmic consciousness, the cosmic delight, the play of cosmic forces are alone left: if the delight or the centre of Force is felt in what was the personal mind, life or body, it is not with a sense of personality but as a field of manifestation, and this sense of the delight or of the action of Force is not confined to the person or the body but can be felt at all points in an unlimited consciousness of unity which pervades everywhere.

But there can be many formulations of overmind consciousness and experience; for the overmind has a great plasticity and is a field of multiple possibilities. In place of an uncentred and unplaced diffusion there may be the sense of the universe in oneself or as oneself: but there too this self is not the ego; it is an extension of a free and pure essential self-consciousness or it is an identification with the All, -- the extension or the identification constituting a cosmic being, a universal individual. In one state of the cosmic consciousness there is an individual included in the cosmos but identifying himself with all in it, with the things and beings, with the thought and sense, the joy and grief of others; in another state there is an inclusion of beings in oneself and a reality of their life as part of one's own being. Often there is no rule or governance of the immense movement, but a free play of universal Nature to which what was the personal being responds with a passive acceptance or a dynamic identity, while yet the spirit remains free and undisturbed by any bondage to the reactions of this passivity or this universal and impersonal identification and sympathy. But with a strong influence or full action of the overmind a very integral sense of governance, a complete supporting or overruling presence and direction of the cosmic Self or the Ishwara can come in and become normal; or a special centre may be revealed or created overtopping and dominating the physical instrument, individual in fact of existence, but impersonal in feeling and recognised by a free cognition as something instrumental to the action of a Transcendent and Universal Being. In the transition towards the supermind this centralising action tends towards the discovery of a true individual replacing the dead ego, a being who is in his essence one with the supreme Self, one with the universe in extension and yet a cosmic centre and circumference of the speclallsed action of the Infinite.

These are the general first results and create the normal foundation of the overmind consciousness in the evolved spiritual being, but its varieties and developments are innumerable. The consciousness that thus acts is experienced as a consciousness of Light and Truth, a power, force, action full of Light and Truth, an aesthesis and sensation of beauty and delight universal and multitudinous in detail, an illumination in the whole and in all things, in the one movement and all movements, with a constant extension and play of possibilities which is infinite, even In its multitude of determinations endless and indeterminable. If the power of an ordering overmind Gnosis intervenes, then there is a cosmic structure of the consciousness and action, but this is not like the rigid mental structures; it is plastic, organic, something that can grow and develop and stretch into the infinite. All spiritual experiences are taken up and become habitual and normal to the new nature; all essential experiences belonging to the mind, life, body are taken up and spiritualised, transmuted and felt as forms of the consciousness, delight, power of the infinite existence. Intuition, illumined sight and thought enlarge themselves; their substance assumes a greater substantiality, mass, energy, their movement is more comprehensive, global, many-faceted, more wide and potent in its truth-force: the whole nature, knowledge, aesthesis, sympathy, feeling, dynamism become more catholic, all-understanding, all-embracing, cosmic, infinite.

The overmind change is the final consummating movement of the dynamic spiritual transformation; it is the highest possible status-dynamis of the Spirit in the spiritual-mind plane. It takes up all that is in the three steps below it and raises their characteristic workings to their highest and largest power, adding to them a universal wideness of consciousness and force, a harmonious concert of knowledge, a more manifold delight of being. But there are certain reasons arising from its own characteristic status and power that prevent it from being the final possibility of the spiritual evolution. It is a power, though the highest power, of the lower hemisphere; although its basis is a cosmic unity, its action is an action of division and interaction, an action taking its stand on the play of the multiplicity. Its play is, like that of all Mind, a play of possibilities; although it acts not in the Ignorance but with the knowledge of the truth of these possibilities, yet it works them out through their own independent evolution of their powers. It acts in each cosmic formula according to the fundamental meaning of that formula and is not a power for a dynamic transcendence. Here in earth-life it has to work upon a cosmic formula whose basis is the entire nescience which results from the separation of Mind, Life and Matter from their own source and supreme origin. overmind can bridge that division up to the point at which separative Mind enters into overmind and becomes a part of its action; it can unite individual mind with cosmic mind on its highest plane, equate individual self with cosmic self and give to the nature an action of universality; but it cannot lead Mind beyond itself, and in this world of original Inconscience it cannot dynamise the Transcendence: for it is the supermind alone that is the supreme self-determining truth-action and the direct power of manifestation of that Transcendence. If then the action of evolutionary Nature ended here, the overmind, having carried the consciousness to the point of a vast illumined universality and an organised play of this wide and potent spiritual awareness of utter existence, force-consciousness and delight, could only go farther by an opening of the gates of the Spirit into the upper hemisphere and a will to enable the soul to depart out of its cosmic formation into Transcendence.

In the terrestrial evolution itself the overmind descent would not be able to transform wholly the Inconscience; all that it could do would be to transform in each man it touched the whole conscious being, inner and outer, personal and universally impersonal, into its own stuff and impose that upon the Ignorance illumining it into cosmic truth and knowledge. But a basis of Nescience would remain; it would be as if a sun and its system were to shine out in an original darkness of Space and illumine everything as far as its rays could reach so that all that dwelt in the light would feel as if no darkness were there at all in their experience of existence. But outside that sphere or expanse of experience the original darkness would still be there and, since all things are possible In an overmind structure, could reinvade the Island of light created within its empire. Moreover, since overmind deals with different possibilities, its natural action would be to develop the separate possibility of one or more or numerous dynamic spiritual formulations to their utmost or combine or harmonise several possibilities together; but this would be a creation or a number of creations in the original terrestrial creation, each complete In its separate existence. The evolved spiritual individual would be there, there might evolve also a spiritual community or communities in the same world as mental man and the vital being of the animal, but each working out Its independent existence in a loose relation within the terrestrial formula. The supreme power of the principle of unity taking all diversities into itself and controlling them as parts of the unity, which must be the law of the new evolutionary consciousness, would not as yet be there. Also by this much evolution there could be no security against the downward pull or gravitation of the Inconscience which dissolves all the formations that life and mind build in it, swallows all things that arise out of It or are imposed upon it and disintegrates them into their original matter. The liberation from this pull of the Inconscience and a secured basis for a continuous divine or gnostic evolution would only be achieved by a descent of the supermind Into the terrestrial formula, bringing into it the supreme law and light and dynamis of the Spirit arid penetrating with it and transforming the inconscience of the material basis. A last transition from overmind to supermind and a descent of supermind must therefore intervene at this stage of evolutionary Nature.

Overmind and its delegated powers, taking up and penetrating mind and the life and body dependent upon mind, would subject all to a greatening process; at each step of this process a greater power and a higher intensity of gnosis less and less mixed with the loose, diffused, diminishing and diluting stuff of mind could establish itself: but all gnosis is in its origin power of supermind, so that this would mean a greater and greater influx of a half-veiled and indirect supramental light and power into the nature. This would continue until the point was reached at which overmind would begin itself to be transformed into supermind; the supramental consciousness and force would take up the transformation directly into its own hands, reveal to the terrestrial mind, life, bodily being their own spiritual truth and divinity and, finally, pour into the whole nature the perfect knowledge, power, significance of the supramental existence. The soul would pass beyond the borders of the Ignorance and cross its original line of departure from the supreme Knowledge: it would enter into the integrality of the supramental gnosis; the descent of the gnostic Light would effectuate a complete transformation of the Ignorance.

This or something more largely planned on these lines might be regarded as the schematic, logical or ideal account of the spiritual transformation, a structural map of the ascent to the supramental summit, looked at as a succession of separate steps, each accomplished before the passage to the next commences. It would be as if the soul, putting forth an organised natural individuality, were a traveller mounting the degrees of consciousness cut out in universal Nature, each ascent carrying it totally as a definite Integer, as a separate body of conscious being, from one state of its existence to the next in order. This is so far correct that a sufficient integration of one status has to be complete before an ascent to the next higher station can be entirely secure: this clear succession might also be the course followed by a few even in the early stages of this evolution, and it might become too a normal process after the whole stair-flight of the evolution had been built and made safe. But evolutionary Nature is not a logical series of separate segments; it is a totality of ascending powers of being which interpenetrate and dovetail and exercise in their action on each other a power of mutual modification. When the higher descends into the lower consciousness, it alters the lower but is also modified and diminished by it; when the lower ascends, it is sublimated but at the same time qualifies the sublimating substance and power. This interaction creates an abundant number of different intermediate and interlocked degrees of the force and consciousness of being, but it also makes it difficult to bring about a complete integration of all the powers under the full control of any one power. For this reason there is not actually a series of simple clear-cut and successive stages in the Individual's evolution; there is instead a complexity and a partly determinate, partly confused comprehensiveness of the movement. The soul may still be described as a traveller and climber who presses towards his high goal by step on step, each of which he has to build up as an integer but must frequently redescend in order to rebuild and make sure of the supporting stair so that it may not Grumble beneath him: but the evolution of the whole consciousness has rather the movement of an ascending ocean of Nature; it can be compared to a tide or a mounting flux, the leading fringe of which touches the higher degrees of a cliff or hill while the rest Is still below. At each stage the higher parts of the nature may be provisionally but incompletely organised in the new consciousness while the lower are in a state of flux or formation, partly moving In the old way though Influenced and beginning to change, partly belonging to the new kind but still imperfectly achieved and not yet firm in the change. Another image might be that of an army advancing In columns which annexes new ground, while the main body is still behind in a territory overrun but too large to be effectively occupied, so that there has to be a frequent halt and partial return to the traversed areas for consolidation and assurance of the hold on the occupied country and assimilation of its people. A rapid conquest might be possible, but It would be of the nature of an encampment or a domination established in a foreign country; It would not be the assumption, total assimilation, integration needed for the entire supramental change.

This entails certain consequences which modify the clear successions of the evolution and prevent It from following the cleanly determined and firmly arranged course which our logical Intelligence demands from Nature but seldom gets from her. As Life and Mind begin to appear when the organisation of Matter is sufficient to admit them but the more complex and perfect organisation of Matter comes with the evolution of Life and Mind, as Mind appears when Life is sufficiently organised to admit of a developed vibration of consciousness but Life receives its full organisation and developrilent only after Mind can act upon It, as the spiritual evolution begins when man as Mind is capable of the movements of spirituality but Mind also rises to Its own highest perfection by the growth of the intensities and luminosities of the Spirit, so it Is with this higher evolution of the ascending powers of the Spirit. As soon as there is a sufficient spiritual development, something of intuition, illumination of the being, the movements of the higher spiritual grades of Consciousness begins to manifest, -- sometimes one, sometimes the other or all together, and they do not wait for each power in the series to complete itself before a higher power comes into action. An overmind light and power may descend in some sort, create a partial form of itself in the being and take a leading part or supervise or intervene while the intuitive and Illumining Mind and higher Mind are still incomplete; these would then remain in the whole, acting along with the greater Power, often penetrated or sublimated by it or rising into it to form a greater or overmind Intuition, a greater or overmind Illumination, a greater or overmind spiritual Thinking. This intricate action takes place because each descending power by its intensity of pressure on the nature and uplifting effect makes the being already capable of a still higher invasion before that earlier power itself is complete in its self-formation; but also it happens because the work of assumption and transformation of the lower nature can with difficulty be done if a higher and higher intervention does not take place. The Illumination and the higher Thought need the help of the Intuition, the Intuition needs the help of the overmind to combat the darkness or ignorance in which they labour and to give them their own fullness. Still, It is not possible in the end for the overmind status and integration to be complete until the Higher Mind and the Illumined Mind have been integrated and taken up into the Intuition and the Intuition it self subsequently integrated and taken up into the all-enlarging and all-sublimating overmind energy. The law of the gradation has to be satisfied even in the complexity of the process of evolutionary Nature.

A further cause of complexity arises from the need of integration itself; for the process is not only an ascent of the soul to a higher status, but a descent of the higher consciousness so gained to take up and transform the inferior nature. But this nature has a density of previous formation which resists and obstructs the descent; even when the higher power has broken the barrier and descended and Is at work, we have seen that the nature of the Ignorance resists and obstructs the working, that it either strives to refuse transformation altogether or tries to modify the new power into some conformity with its own workings, or even throws Itself upon it to seize and degrade and enslave it to its own way of action and lower purpose. Ordinarily, in their task of assumption and assimilation of this difficult stuff of Nature, the higher powers descend first into the mind and occupy the mind-centres because these are nearest to themselves in intelligence and knowledge-power; if they descend first into the heart or into the vital being of force and sensation, as they sometimes do because these happen to be in some individuals more open and call them first, the results are more mixed and dubious, imperfect and insecure than if things happen in the logical order. But, even in its normal working when it takes up the being part by part in the natural order of descent, the descending power is not able to bring about a total occupation and transformation of each before it goes farther. It can only effect a general and incomplete occupation, so that the workings of each remain still partly of the new higher, partly of a mixed, partly of the old unchanged lower order. All the mind in its whole range cannot be transmuted at once, for the mind-centres are not a region isolated from the rest of the being; the mind-action is penetrated by the action of the vital and physical parts, and in those parts themselves are lower formations of mind, a vital mind, a physical mind, and these have to be changed before there can be an entire transformation of the mental being. The higher transforming power has, therefore, to descend, as soon as may be and without waiting for an integral mental change, into the heart so as to occupy and change the emotional nature, and afterwards into the inferior vital centres to occupy and change the whole vital and kinetic and sensational nature, and, finally, into the physical centres so as to occupy and change the whole physical nature. But even this finality is not final, for there are still left the subconscient parts and the inconscient foundation. The intricacy, the interwoven action of these powers and parts of the being is so great that it may almost be said that in this change nothing is accomplished until an is accomplished. There is a tide and ebb, the forces of the old nature receding and again partially occupying their old dominions, effectuating a slow retreat with rear-line actions and return attacks and aggressions, the higher influx occupying each time more conquered territory but imperfectly sure of sovereignty so long as anything is left that has not become part of its luminous regime.

A third complexity is brought in by the power of the consciousness to live in more than one status at a time; especially, a difficulty is created by the division of our being into an inner and an outer or surface nature and the farther intricacy of a secret circumconscient or environmental consciousness in which are determined our unseen connections with the world outside us. In the spiritual opening, it is the awakened inner being that readily receives and assimilates the higher influences and puts on the higher nature; the external surface self, more entirely moulded by the forces of the Ignorance and Inconscience, is slower to awake, slower to receive, slower to assimilate. There is therefore a long stage in which the inner being is sufficiently transformed but the outer is still involved in a mixed and difficult movement of imperfect change. This disparity repeats itself at each step of the ascent; for in each change the inner being follows more readily, the outer Imps after, reluctant or else incompetent in spite of its aspiration and desire: this necessitates a constantly repeated labour of assumption, adaptation, orientation, a labour reproduced in new terms always but always the same in principle. But even when the outer and the inner nature of the individual are unified in a harmonised spiritual consciousness, that still more external but occult part of him in which his being mixes with the being of the outside world and through which the outside world invades his consciousness remains a field of imperfection. There is necessarily a commerce here between disparate influences: the inner spiritual influence is met by quite opposite influences strong in their control of the present world-order; the new spiritual consciousness has to bear the shock of the dominant and established unspiritualised powers of the Ignorance. This creates a difficulty which is of capital importance in all stages of the spiritual evolution and its urge towards a change of the nature.

A subjective spirituality can be established which refuses or mininuses commerce with the world or is content to witness its action and throw back or throw out its invading influences without allowing any reaction to them or admitting their intrusion: but if the inner spirituality is to be objectivised in a free world-action, if the individual has to project himself into the world and in a sense take the world into himself, this cannot be dynamically done without receiving the world-influences through one's own circumeonscient or environmental being. The spiritual inner consciousness has then to deal with these influences in such a way that, as soon as they approach or enter, they become either obliterated and without result or transformed by their very entry into its own mode and substance. Grit may force them to receive the spiritual influence and return with a transforming power on the world they come from, for such a compulsion on the lower universal Nature is part of a perfect spiritual action. But for that the circumconscient or environmental being must be so steeped in the spiritual light and spiritual substance that nothing can enter into it without undergoing this transformation: the invading external influences have not to bring in at all their lower awareness, their lower sight, their lower dynamism. But this is a difficult perfection, because ordinarily the circumconscient is not wholly our own formed and realised self but ourself plus the external world-nature. It is, for this reason, always easier to spiritualise the inner self-sufficient parts than to transform the outer action; a perfection of introspective, indwelling or subjective spirituality aloof from the world or self-protected against it is easier than a perfection of the whole nature in a dynamic, kinetic spirituality objectivised in the life, embracing the world, master of its environment, sovereign in its commerce with world-nature. But since the integral transformation must embrace fully the dynamic being and take up into it the life of action and the world-self outside us, this completer change is demanded of the evolving nature.

The essential difficulty comes from the fact that the substance of our normal being is moulded out of the Inconscience. Our ignorance is a growth of knowledge in a substance of being which is nescient; the consciousness it develops, the knowledge it establishes are always dogged, penetrated, enveloped by this nescience. It is this substance of nescience that has to be transformed into a substance of superconscience, a substance in which consciousness and a spiritual awareness are always there even when they are not active, not expressed, not put into form of knowledge. Till that is done, the nescience invades or encompasses or even swallows up and absorbs into its oblivious darkness all that enters into it; it compels the descending light to compromise with the lesser light it enters: there is a mixture, a diminution and dilution of itself, a diminution, a modification, an incomplete authenticity of its truth and power. Or, at the least, the nescience limits its truth and circumscribes its force, segments its applicability and its range; its truth of principle is barred from a full truth of individual realisation or from an achieved truth of cosmic practice. Thus love as a law of life can affirm itself practically as an inner active principle; but unless it occupies the whole substance of being, the entire individual feeling and action cannot be moulded by the law of love: even if perfected in the individual, it can be rendered unilateral and ineffective by the general nescience which is blind to it and hostile, or it is forced to circumscribe its range of cosmic application. A full action in harmony with a new law of the being is always difficult in human nature; for in the substance of the Inconscience there is a self-protective law of blind imperative Necessity which limits the play of the possibilities that emerge from it or enter into it and prevents them from establishing their free action and result or realising the intensity of their own absolute. A mixed, relative, curbed and diminished play is all that is conceded to them: otherwise they would cancel the frame of Inconscience and violently perturb without effectively changing the basis of the world-order; for none of them have in their mental or vital play the divine power to replace this dark original principle and organise a totally new world-order.

A transformation of human nature can only be achieved when the substance of the being is so steeped in the spiritual principle that all its movements are a spontaneous dynamism and a harmonised process of the Spirit. But even when the higher powers and their intensities enter into the substance of the Inconscience, they are met by this blind opposing Necessity and are subjected to this circumscribing and diminishing law of the nescient substance. It opposes them with Its strong titles of an established and inexorable Law, meets always the claim of life with the law of death, the demand of Light with the need of a relief of shadow and a background of darkness, the sovereignty and freedom and dynamism of the Spirit with its own force of adjustment by limitation, demarcation by Incapacity, foundation of energy on the repose of an original Inertia. There is an occult truth behind its negations which only the supermind with its reconciliation of contraries in the original Reality can take up and so discover the pragmatic solution of the enigma. Only the supramental Force can entirely overcome this difficulty of the fundamental Nescience; for with it enters an opposite and luminous imperative Necessity which underlies all things and is the original and final self-determining truth-force of the self-existent Infinite. This greater luminous spiritual Necessity and its sovereign imperative alone can displace or entirely penetrate, transform into Itself and so replace the blind Ananke of the Inconscience.

A supramental change of the whole substance of the being and therefore necessarily of all its characters, powers, movements takes place when the involved supermind in Nature emerges to meet and join with the supramental light and power descending from Supernature. The individual must be the instrument and first field of the transformation; but an isolated individual transformation is not enough and may not be wholly feasible. Even when achieved, the individual change will have a permanent and cosmic significance only if the individual becomes a centre and a sign for the establishment of the supramental Consciousness-Force as an overtly operative power in the terrestrial workings of Nature, -- in the same way in which thinking Mind has been established through the human evolution as an overtly operative power in Life and Matter. This would mean the appearance In the evolution of a gnostic being or Purusha and a gnostic prakriti, a gnostic Nature. There must be an emergent supramental Consciousness-Force liberated and active within the terrestrial whole and an organised supramental instrumentation of the Spirit in the life and the body, -- for the body-consciousness also must become sufficiently awake to be a fit instrument of the workings of the new supramental Force and its new order. Till then any intermediate change could be only partial or insecure; an overmind or intuitive instrumentation of Nature could be developed, but it would be a luminous formation imposed on a fundamental and environmental Inconscience. A supramental principle and its cosmic operation once established permanently on its own basis, the intervening powers of overmind and spiritual Mind could found themselves securely upon it and reach their own perfection; they would become in the earth-existence a hierarchy of states of consciousness rising out of Mind and physical life to the supreme spiritual level. Mind and mental humanity would remain as one step in the spiritual evolution; but other degrees above it would be there formed and accessible by which the embodied mental being, as it became ready, could climb into the gnosis and change into an embodied supramental and spiritual being. On this basis the principle of a divine life in terrestrial Nature would be manifested; even the world of ignorance and inconscience might discover its own submerged secret and begin to realise in each lower degree its divine significance.

Chapter XXVII

    THE GNOSTIC BEING

Mental nature and mental thought are based on a consciousness of the finite; supramental nature is in its very grain a consciousness and power of the Infinite. supramental nature sees everything from the standpoint of oneness and regards all things, even the greatest multiplicity and diversity, even what are to the mind the strongest contradictions, in the light of that oneness; its will, ideas, feelings, sense are made of the stuff of oneness, its actions proceed upon that basis. Mental nature, on the contrary, thinks, sees, wills, feels, senses with division as a starting-point and has only a constructed understanding of unity; even when it experiences oneness, it has to act from the oneness on a basis of limitation and difference. But the supramental, the divine life is a life of essential, spontaneous and inherent unity. It is impossible for the mind to forecast in detail what the supramental change must be in its parts of life-action and outward behaviour or lay down for it what forms it shall create for the individual or the collective existence. For the mind acts by intellectual rule or device or by reasoned choice of will or by mental impulse or in obedience to life-impulse; but supramental nature does not act by mental idea or rule or in subjection to any inferior impulse: each of its steps is dictated by an innate spiritual vision, a comprehensive and exact penetration into the truth of all and the truth of each thing; it acts always according to inherent reality, not by the mental idea, not according to an imposed law of conduct or a constructive thought or perceptive contrivance. Its movement is calm, self-possessed, spontaneous, plastic; it arises naturally and Inevitably out of a harmonic identity of the truth which Is felt in the very substance of the conscious being, a spiritual substance which is universal and therefore intimately one with all that is included ill Its cognition of existence. A mental description of supramental nature could only express Itself either In phrases which are too abstract or in mental figures which might turn it into something quite different from its reality. It would not seem to be possible, therefore, for the mind to anticipate or indicate what a supramental being shall be or how he shall act; for here mental ideas and formulations cannot decide anything or arrive at any precise definition or determination, because they are not near enough to the law and self-vision of supramental nature. At the same time certain deductions can be made from the very fact of this difference of nature which might be valid at least for a general description of the passage from overmind to supermind or might vaguely construct for us an idea of the first status of the evolutionary supramental existence.

This passage is the stage at which the supermind gnosis can take over the lead of the evolution from the overmind and build the first foundations of its own characteristic manifestation and unveiled activities; it must be marked therefore by a decisive but long-prepared transition from an evolution In the Ignorance to an always progressive evolution ill the Knowledge. It will not be a sudden revelation and effectuation of the absolute supermind and the supramental being as they are in their own plane, the swift apocalypse of a truth-conscious existence ever self-fulfilled and complete in self-knowledge; it will be the phenomenon of the supramental being descending Into a world of evolutionary becoming and forming Itself there, unfolding the powers of the gnosis within the terrestrial nature. This is indeed the principle of' all terrestrial being; for the process of earth-existence is the play of an infinite Reality concealing itself first in a succession of obscurely limited, opaque and incomplete half-figures which by their imperfection and character of disguise distort the truth of which they are in labour, but afterwards arriving more and more at half-luminous figures of itself which can become, once there Is the supramental descent, a true progressive revelation. The descent from original supermind, the assumption of evolutionary supermind is a step which the supramental gnosis can very well undertake and accomplish without changing its own essential character. It can assume the formula of a truth-conscious existence founded in an inherent self-knowledge but at the same time taking up into itself mental nature and nature of life and material body. For the supermind as the Truth-Consciousness of the Infinite has in its dynamic principle the infinite power of a free self-determination. It can hold all knowledge in Itself and yet put forward in formulation only what is needed at each stage of an evolution; it formulates whatever is in accordance with the Divine Will in manifestation and the truth of the thing to be manifested. It is by this power that it is able to hold back its knowledge, hide its own character and law of action and manifest overmind and under overmind a world of ignorance in which the being wills on its surface not to know and even puts itself under the control of a pervading Nescience. But in this new stage the veil thus put on will be lifted; the evolution at every step will move in the power of the Truth-Consciousness and its progressive determinations will be made by a conscious Knowledge and not in the forms of an Ignorance or Inconscience.

As there has been established on earth a mental Consciousness and Power which shapes a race of mental beings and takes up into itself all of earthly nature that is ready for the change, so now there will be established on earth a gnostic Consciousness and Power which will shape a race of gnostic spiritual beings and take up into itself all of earth-nature that is ready for this new transformation. It will also receive into itself from above, progressively, from its own domain of perfect light and power and beauty all that is ready to descend from that domain into terrestrial being. For the evolution proceeded in the past by the upsurging, at each critical stage, of a concealed Power from its involution in the Inconscience, but also by a descent from above, from its own plane, of that Power already self-realised in its own higher natural province. In all these previous stages there has been a division between surface self and consciousness and subliminal self and consciousness; the surface was formed mainly under the push of the upsurging force from below, by the Inconscient developing a slowly emergent formulation of a concealed force of the Spirit, the subliminal partly in this way but mainly by a simultaneous influx of the largeness of the same force from above: a mental or a vital being descended Into the subliminal parts and formed from its secret station there a mental or a vital personality on the surface. But before the supramental change can begin, the veil between the subliminal and the surface parts must have been already broken down; the Influx, the descent will be in the entire consciousness as a whole, it will not take place partly behind a veil: the process will be no longer a concealed, obscure and ambiguous procedure but an open out-flowering consciously felt and followed by the whole being In its transmutation. In other respects the process will be identical, -- a supramental inflow from above, the descent of a gnostic being into the nature, and an emergence of the concealed supramental force from below; the influx and the unveiling between them will remove what is left of the nature of the Ignorance. The rule of the Inconscient will disappear: for the Inconscience will be changed by the outburst of the greater secret Consciousness within it, the hidden Light, into what It always was In reality, a sea of the secret Superconscience. A first formation of a gnostic consciousness and nature will be the consequence.

The creation of a supramental being, nature, life on earth, will not be the sole result of this evolution; it will also carry with it the consummation of the steps that have led up to it: for it will confirm in possession of terrestrial birth the overmind, the Intuition and the other gradations of the spiritual natureforce and establish a race of gnostic beings and a hierarchy, a shining ladder of ascending degrees and successive constituent formations of the gnostic light and power in earth-nature. For the description of gnosis applies to all consciousness that is based upon Truth of being and not upon the Ignorance or Nescience. All life and living beings ready to rise beyond the mental ignorance, but not ready yet for the supramental height, would find in a sort of echelon or a scale with overlapping degrees their assured basis, their intermediate steps of self-formation, their expression of realised capacity of spiritual existence on the way to the supreme Reality. But also the presence of the liberated and now sovereign supramental light and force at the head of evolutionary Nature might be expected to have its consequences in the whole evolution. An incidence, a decisive stress would affect the life of the lower evolutionary stages; something of the light, something of the force would penetrate downwards and awaken into a greater action the hidden Truth-Power everywhere in Nature. A dominant principle of harmony would impose itself on the life of the Ignorance; the discord, the blind seeking, the clash of struggle, the abnormal vicissitudes of exaggeration and depression and unsteady balance of the unseeing forces at work in their mixture and conflict, would feel the influence and yield place to a more orderly pace and harmonic steps of the development of being, a more revealing arrangement of progressing life and consciousness, a better life-order. A freer play of intuition and sympathy and understanding would enter into human life, a clearer sense of the truth of self and things and a more enlightened dealing with the opportunities and difficulties of existence. Instead of a constant Intermixed and confused struggle between the growth of Consciousness and the power of the Inconscience, between the forces of light and the forces of darkness, the evolution would become a graded progression from lesser light to greater light; in each stage of it the conscious beings belonging to that stage would respond to the inner Consciousness-Force and expand their own law of cosmic Nature towards the possibility of a higher degree of that Nature. This is at least a strong possibility and might be envisaged as the natural consequence of the direct action of supermind on the evolution. This intervention would not annul the evolutionary principle, for supermind has the power of withholding or keeping in reserve its force of knowledge as well as the power of bringing it into full or partial action; but it would harmonise, steady, facilitate, tranquillise and to a great extent hedonise the difficult and afflicted proces? of the evolutionary emergence.

There is something in the nature of supermind itself that would make this great result inevitable. It is in its foundation a Unitarian and integralising and harmonic consciousness, and in its descent and evolutionary working out of the diversity of the Infinite It would not lose Its unitarian trend, its push towards integralisation or its harmonic influence. The overmind follows out diversities and divergent possibilities on their own lines of divergence: it can allow contradictions and discords, but it makes them elements of a cosmic whole so that they are forced, however unwittingly and in spite of themselves, to contribute their shares to its wholeness. Or we may say that it accepts and even encourages contradictions, but obliges them to support each other's existence so that there may be divergent roads of being and consciousness and experience that lead away from the One and from each other but still maintain themselves on the Oneness and can lead back again each on its own path to the Oneness. That is the secret sense even of our own world of Ignorance which works from the Inconscience but with the underlying cosmicity of the overmind principle. But the individual being in such a creation does not possess this secret principle in knowledge and does not base upon it his action. An overmind being here would perceive this secret; but he might still work on his own lines of Nature and law of action, Swabhava, Swadharma, according to the inspiration, the dynamic control or the inner governance of the Spirit or the Divine within him and leave the rest to their own line in the whole: an overmind creation of knowledge in the Ignorance might therefore be something separate from the surrounding world of Ignorance and guarded from it by the luminous encircling and separating wall of its own principle. The supramental gnostic being, on the contrary, would not only found all his living on an intimate sense and effective realisation of harmonic unity in his own inner and outer life or group-life, but would create a harmonic unity also with the still surviving mental world, even if that world remained altogether a world of Ignorance. For the gnostic consciousness in him would perceive and bring out the evolving truth and principle of harmony hidden in the formations of the Ignorance; it would be natural to his sense of integrality and it would be within his power to link them in a true order with his own gnostic principle and the evolved truth and harmony of his own greater life-creation. That might be impossible without a considerable change in the life of the world, but such a change would be a natural consequence of the appearance of a new Power in Nature and its universal influence. In the emergence of the gnostic being would be the hope of a more harmonious evolutionary order in terrestrial Nature.

A supramental or gnostic race of beings would not be a race made according to a single type, moulded in a single fixed pattern; for the law of the supermind is unity fulfilled in diversity, and therefore there would be an infinite diversity in the manifestation of the gnostic consciousness although that consciousness would still be one in its basis, in its constitution, in its all-revealing and all-uniting order. It is evident that the triple status of the supermind would reproduce itself as a principle in this new manifestation: there would be below it and yet belonging to it the degrees of the overmind and intuitive gnosis with the souls that had realised these degrees of the ascending consciousness; there would be also at the summit, as the evolution in Knowledge proceeded, individual beings who would ascend beyond a supermind formulation and reach from the highest height of supermind to the summits of unitarian self-realisation in the body which must be the last and supreme state of the epiphany of the Creation. But in the supramental race itself, in the variation of its degrees, the individuals would not be cast according to a single type of individuality; each would be different from the other, a unique formation of the Being, although one with all the rest in foundation of self and sense of oneness and in the principle of his being. It is only this general principle of the supramental existence of which we can attempt to form an idea however diminished by the limitations of mental thought and mental language. A more living picture of the gnostic being supermind only could make; for the mind some abstract outlines of it are alone possible.

The gnosis is the effective principle of the Spirit, a highest dynamis of the spiritual existence. The gnostic individual would be the consummation of the spiritual man; his whole way of being, thinking, living, acting would be governed by the power of a vast universal spirituality. All the trinities of the Spirit would be real to his self-awareness and realised in his inner life. All his existence would be fused into oneness with the transcendent and universal Self and Spirit; all his action would originate from and obey the supreme Self and Spirit's divine governance of Nature. All life would have to him the sense of the Conscious Being, the Purusha within, finding its self-expression in Nature; his life and all its thoughts, feelings, acts would be filled for him with that significance and built upon that foundation of its reality. He would feel the presence of the Divine in every centre of his consciousness, in every vibration of his life-force, in every cell of his body. In all the workings of his force of Nature he would be aware of the workings of the supreme World-Mother, the Supernature; he would see his natural being as the becoming and manifestation of the power of the World-Mother. In this consciousness he would live and act in an entire transcendent freedom, a complete joy of the Spirit, an entire identity with the cosmic Self and a spontaneous sympathy with all in the universe. All beings would be to him his own selves, all ways and powers of consciousness would be felt as the ways and powers of his own universality. But in that inclusive universality there would be no bondage to inferior forces, no deflection from his own highest truth: for this truth would envelop all truth of things and keep each in its own place, in a relation of diversified harmony, -- it would not admit any confusion, clash, infringing of boundaries, any distortion of the different harmonies that constitute the total harmony. His own life and the world-life would be to him like a perfect work of art; it would be as if the creation of a cosmic and spontaneous genius infallible in its working out of a multitudinous order. The gnostic individual would be in the world and of the world, but would also exceed it in his consciousness and live in his Self of transcendence above it; he would be universal but free in the universe, individual but not limited by a separative individuality. The true Person is not an isolated entity, his individuality is universal; for he individualises the universe: it is at the same time divinely emergent in a spiritual air of transcendental infinity, like a high cloud-surpassing summit; for he individualises the divine Transcendence.

The three powers which present themselves to our life as the three keys to its mystery are the individual, the cosmic entity and the Reality present in both and beyond them. These three mysteries of existence would find in the life of the supramental being a united fulfilment of their harmony. He will be the perfected and complete individual, fulfilled in the satisfaction of his growth and self-expression; for all his elements would be carried to a highest degree and integrated in some kind of comprehensive largeness. What we are striving towards is completeness and harmony; an imperfection and incapacity or a discord of our nature is that from which inwardly we most suffer. But this is because of our incompleteness of being, our imperfect self-knowledge, our imperfect possession of our self and our nature. A complete self-knowledge in all things and at all moments is the gift of the supramental gnosis and with it a complete self-mastery, not merely in the sense of control of Nature but in the sense of a power of perfect self-expression in Nature. Whatever knowledge of self there would be, would be perfectly embodied in the will of the self, the will perfectly embodied m the action of the self; the result would be the self's complete dynamic self-formulation in its own nature. In the lower grades of gnostic being, there would be a limitation of self-expression according to the variety of the nature, a limited perfection in order to formulate some side, element or combined harmony of elements of some Divine Totality, a restricted selection of powers from the cosmic figure of the infinitely mani-fold One. But in the supramental being this need of limitation for perfection would disappear; the diversity would not be secured by limitation but by a diversity in the power and hue of the Supernature: the same whole of being and the same whole of nature would express themselves in an infinitely diverse fashion; for each being would be a new totality, harmony, self-equation of the One Being. What would be expressed in front or held behind at any moment would depend not on capacity or incapacity, but on the dynamic self-choice of the Spirit, its delight of self-expression, on the truth of the Divine's will and joy of Itself in the Individual and, subordinately, on the truth of the thing that had to be done through the individual in the harmony of the totality. For the complete individual is the cosmic individual, since only when we have taken the universe into ourselves,-and transcended it, -- can our individuality be complete.

The supramental being in his cosmic consciousness seeing and feeling all as himself would act in that sense; he would act in a universal awareness and a harmony of his individual self with the total self, of his individual will with the total will, of his individual action with the total action. For what we most suffer from in our outer life and its reactions upon our inner life is the imperfection of our relations with the world, our ignorance of others, our disharmony with the whole of things, our inability to equate our demand on the world with the world's demand on us. There is a conflict, -- a conflict from which there seems to be no ultimate issue except an escape from both world and self,-between our self-affirmation and a world on which we have to impose that affirmation, a world which seems to be too large for us and to pass indifferently over our soul, mind, life, body in the sweep of its course to its goal. The relation of our course and goal to the world's is unapparent to us, and to harmonise ourselves with it we have either to enforce ourselves upon it and make it subservient to us or suppress ourselves and become subservient to it or else to compass a difficult balance between these two necessities of the relation between the individual personal destiny and the cosmic whole and its hidden purpose. But for the supramental being living in a cosmic consciousness the difficulty would not exist, since he has no ego; his cosmic individuality would know the cosmic forces and their movement and their significance as part of himself, and the Truth-Consciousness in him would see the right relation at each step and find the dynamic right expression of that relation.

For in fact both individual and universe are simultaneous and interrelated expressions of the same transcendent Being; even though in the Ignorance and under its law there is maladjustment and conflict, yet there must be a right relation, an equation to which all arrives but which is missed by our blindness of ego, our attempt to affirm the ego and not the Self one in all. The supramental consciousness has that truth of relation in itself as its natural right and privilege, since it is the supermind that determines the cosmic relations and the relations of the individual with the universe, determines them freely and sovereignly as a power of the Transcendence. In the mental being even the pressure of the cosmic consciousness overpowering the ego and an awareness of the transcendent Reality might not of themselves bring about a dynamic solution; for there might still be an incompatibility between its liberated spiritual mentality and the obscure life of the cosmic Ignorance which the mind would not have the power to solve or overcome. But in the supramental being, not only statically conscious but fully dynamic and acting in the creative light and power of the Transcendence, the supramental light, the truth light, rtam jyofih, would have that power. For there would be a unity with the cosmic self, but not a bondage to the Ignorance of cosmic Nature in its lower formulation; there would on the contrary be a power to act in the light of the Truth on that Ignorance. A large universality of self-expression, a large harmonic universality of world-being would be the very sign of the supramental Person in his gnostic nature.

The existence of the supramental being would be the play of a manifoldly and multiply manifesting truth-power of one-existence and one-consciousness for the delight of one-existence. Delight of the manifestation of the Spirit in its truth of being would be the sense of the gnostic life. All its movements would be a formulation of the truth of the Spirit, but also of the joy of the Spirit, -- an affirmation of spiritual existence, an affirmation of spiritual consciousness, an affirmation of spiritual delight of being. But this would not be what self-affirmation tends to be in us in spite of the underlying unity, something egocentric, separative, opposed or indifferent or insufficiently alive to the self-affirmation of others or their demand on existence. One in self with all, the supramental being will seek the delight of self-manifestation of the Spirit in himself but equally the delight of the Divine in all: he will have the cosmic joy and will be a power for bringing the bliss of the Spirit, the joy of being to others; for their joy will be part of his own joy of existence. To be occupied with the good of all beings, to make the joy and grief of others one's own has been described as a sign of the liberated and fulfilled spiritual man. The supramental being will have no need, for that, of an altruistic self-effacement, since this occupation will be intimate to his self-fulfilment, the fulfilment of the One in all, and there will be no contradiction or strife between his own good and the good of others: nor will he have any need to acquire a universal sympathy by subjecting himself to the joys and griefs of creatures in the Ignorance; his cosmic sympathy will be part of his inborn truth of being and not dependent on a personal participation in the lesser joy and suffering; it will transcend what it embraces and in that transcendence will be its power. His feeling of universality, his action of universality will be always a spontaneous state and natural movement, an automatic expression of the Truth, an act of the joy of the Spirit's self-existence. There could be in it no place for limited self or desire or for the satisfaction or frustration of the limited self or the satisfaction or frustration of desire, no place for the relative and dependent happiness and grief that visit and afflict our limited nature; for these are things that belong to the ego and the Ignorance, not to the freedom and truth of the Spirit.

The gnostic being has the will of action but also the knowledge of what is to be willed and the power to effectuate its knowledge; it will not be led from ignorance to do what is not to be done. Moreover, its action is not the seeking for a fruit or result; its joy is in being and doing, in pure state of Spirit, in pure act of Spirit, in the pure bliss of the Spirit. As its static consciousness will contain all in itself and must be, therefore, for ever self-fulfilled, so its dynamis of consciousness will find in each step and in each act a spiritual freedom and a self-fulfilment. All will be seen in its relation to the whole, so that each step will be luminous and joyous and satisfying in itself because each is in unison with a luminous totality. This consciousness, this living in the spiritual totality and acting from it, a satisfied totality In essence of being and a satisfied totality in the dynamic movement of being, the sense of the relations of that totality accompanying each step, is indeed the very mark of a supramental consciousness and distinguishes it from the disintegrated, ignorantly successive steps of our consciousness in the Ignorance. The gnostic existence and delight of existence is a universal and total being and delight, and there will be the presence of that totality and universality in each separate movement: in each there will be, not a partial experience of self or a fractional bit of its joy, but the sense of the whole movement of an integral being and the presence of its entire and integral bliss of being, Ananda. The gnostic being's knowledge self-realised in action will be, not an ideative knowledge, but the Real-Idea of the supermind, the instrumentation of an essential light of Consciousness; it will be the self-light of all the reality of being and becoming pouring itself out continually and filling every particular act and activity with the pure and whole delight of its self-existence. For an infinite consciousness with its knowledge by identity there is in each differentiation the joy and experience of the Identical, in each finite is felt the Infinite.

An evolution of gnostic consciousness brings with it a transformation of our world-consciousness and world-action: for it takes up into the new power of awareness not only the inner existence but our outer being and our world-being; there is a remaking of both, an integration of them in the sense and power of the spiritual existence. There must come upon us in the change at once a reversal and rejection of our present way of existence and a fulfilment of its inner trend and tendency. For we stand now between these two terms, an outer world of Life and Matter that has made us and a remaking of the world by ourselves in the sense of the evolving Spirit. Our present way of living is at once a subjection to Life-Force and Matter and a struggle with Life and Matter. In its first appearance an outer existence creates by our reactions to it an inner or mental existence; if we shape ourselves at all, it is in most men less by the conscious pressure of a free soul or intelligence from within than by a response to our environment and the world-Nature acting upon us: but what we move towards in the development of our conscious being is an inner existence creating by its knowledge and power its own outer form of living and self-expressive environment of living. In the gnostic nature this movement will have consummated Itself; the nature of living will be an accomplished inner existence whose light and power will take perfect body in the outer life. The gnostic being will take up the world of Life and Matter, but he will turn and adapt it to his own truth and purpose of existence; he will mould life itself into his own spiritual image, and this he will be able to do because he has the secret of a spiritual creation and is in communion and oneness with the Creator within him. This will be first effective in the shaping of his own inner and outer individual existence, but the same power and principle will operate in any common gnostic life; the relations of gnostic being with gnostic being will be the expression of their one gnostic self and supernature shaping into a significant power and form of itself the whole common existence.

In all spiritual living the inner life is the thing of first importance; the spiritual man lives always within, and in a world of the Ignorance that refuses to change he has to be in a certain sense separate from it and to guard his inner life against the intrusion and influence of the darker forces of the Ignorance: he is out of the world even when he is within it; if he acts upon it, it is from the fortress of his inner spiritual being where in the inmost sanctuary he is one with the Supreme Existence or the soul and God are alone together. The gnostic life will be an inner life in which the antinomy of the inner and the outer, the self and the world will have been cured and exceeded. The gnostic being will have indeed an inmost existence in which he is alone with God, one with the Eternal, self-plunged into the depths of the Infinite, in communion with its heights and its luminous abysses of secrecy; nothing will be able to disturb or to invade these depths or bring him down from the summits, neither the world's contents nor his action nor all that is around him. This is the transcendence-aspect of the spiritual life and it is necessary for the freedom of the Spirit; for otherwise the identity in Nature with the world would be a binding limitation and not a free identity. But at the same time God-love and the delight of God will be the heart's expression of that inner communion and oneness, and that delight and love will expand itself to embrace all existence. The peace of God within will be extended in the gnostic experience of the universe into a universal calm of equality not merely passive but dynamic, a calm of freedom in oneness dominating all that meets it, tranquillising all that enters into it, imposing its law of peace on the supramental being's relations with the world in which he is living. Into all his acts the inner oneness, the inner communion will attend him and enter into his relations with others, who will not be to him others but selves of himself in the one existence, his own universal existence. It is this poise and freedom in the Spirit that will enable him to take all life into himself while still remaining the spiritual self and to embrace even the world of the Ignorance without himself entering into the Ignorance.

For his experience of cosmic existence will be, by its form of nature and by an individualised centration, that of one living in the universe but, at the same time, by self-diffusion and extension In oneness, that of one who carries the universe and all its beings within him. This extended state of being will not only be an extension in oneness of self or an extension in conceptive idea and vision, but an extension of oneness in heart, in sense, in a concrete physical consciousness. He will have the cosmic consciousness, sense, feeling, by which all objective life will become part of his subjective existence and by which he will realise, perceive, feel, see, hear the Divine in all forms; all forms and movements will be realised, sensed, seen, heard, felt as if taking place within his own vast self of being. The world will be connected not only with his outer but with his inner life. He will not meet the world only in its external form by an external contact; he will be inwardly in contact with the inner self of things and beings: he will meet consciously their inner as well as their outer reactions; he will be aware of that within them of which they themselves will not be aware, act upon all with an inner comprehension, encounter all with a perfect sympathy and sense of oneness but also an independence which is not overmastered by any contact. His action on the world will be largely an inner action by the power of the Spirit, by the spiritual-supramental idea-force formulating itself in the world, by the secret unspoken word, by the power of the heart, by the dynamic life-force, by the enveloping and penetrating power of the self one with all things; the outer expressed and visible action will be only a fringe, a last projection of this vaster single total of activity.

At the same time the universal inner life of the individual will not be confined to an inner pervasive and inclusive contact with the physical world alone: it will extend beyond it through the full realisation of the subliminal inner being's natural connection with other planes of being; a knowledge of their powers and influences will have become a normal element of the inner experience, and the happenings of this world will be seen not solely in their external aspect but also in the light of all that is secret behind the physical and terrestrial creation and movement. A gnostic being will possess not only a truth-conscious control of the realised Spirit's power over its physical world, but also the full power of the mental and vital planes and the use of their greater forces for the perfection of the physical existence. This greater knowledge and wider hold of all existence will enormously increase the power of instrumentation of the gnostic being on his surroundings and on the world of physical Nature.

In the Self-Existence of which supermind is the dynamic Truth-Consciousness, there can be no aim of being except to be, no aim of consciousness except to be conscious of being, no aim of delight of being other than its delight; all is a self-existent and self-sufficient Eternity. Manifestation, becoming, has In its original supramental movement the same character; it sustains in a self-existent and self-sufficient rhythm an activity of being which sees itself as a manifold becoming, an activity of consciousness which takes the form of a manifold self-knowledge, an activity of force of conscious existence which exists for the glory and beauty of its own manifold power of being, an activity of delight which assumes innumerable forms of delight. The existence and consciousness of the supramental being here in Matter will have fundamentally the same nature, but with subordinate characters which mark the difference between Supermind in its own plane and supermind working in its manifested power in the earth-existence. For here there will be an evolving being, an evolving consciousness, an evolving delight of existence. The gnostic being will appear as the sign of an evolution from the consciousness of the Ignorance into the consciousness of Sachchidananda. In the Ignorance one is there primarily to grow, to know and to do, or, more exactly to grow into something, to arrive by knowledge at something, to get something done. Imperfect, we have no satisfaction of our being, we must perforce strive with labour and difficulty to grow into something we are not; ignorant and burdened with a consciousness of our ignorance, we have to arrive at something by which we can feel that we know; bounded with incapacity, we have to hunt after strength and power; afflicted with a consciousness of suffering, we have to try to get something done by which we catch at some pleasure or lay hold on some satisfying reality of life. To maintain existence is, indeed, our first occupation and necessity, but it Is only a starting-point: for the mere maintenance of an imperfect existence chequered with suffering cannot be sufficient as an aim of our being; the instinctive will of existence, the pleasure of existence, which is all that the Ignorance can make out of the secret underlying Power and Ananda, has to be supplemented by the need to do and become. But what to do and what to become is not clearly known to us; we get what knowledge we can, what power, strength, purity, peace we can, what delight we can, become what we can. But our aims and our effort towards their achievement and the little we can hold as our gains turn into meshes by which we are bound; it is these things that become for us the object of life: to know our souls and to be our selves, which must be the foundation of our true way of being, is a secret that escapes us in our preoccupation with an external learning, an external construction of knowledge, the achievement of an external action, an external delight and pleasure. The spiritual man is one who has discovered his soul: he has found his self and lives in that, is conscious of it, has the joy of it; he needs nothing external for his completeness of existence. The gnostic being starting from this new basis takes up our ignorant becoming and turns it into a luminous becoming of knowledge and a realised power of being. All therefore that is our attempt to be in the Ignorance, he will fulfil in the Knowledge. All knowledge he will turn Into a manifestation of the self-knowledge of being, all power and action into a power and action of the self-force of being, all delight into a universal delight of self-existence. Attachment and bondage will fall away, because at each step and in each thing there will be the full satisfaction of self-existence, the light of the consciousness fulfilling itself, the ecstasy of delight of existence finding Itself. Each stage of the evolution in the knowledge will be an unfolding of this power and will of being and this joy to be, a free becoming supported by the sense of the Infinite, the bliss of the Brahman, the luminous sanction of the Transcendence.

The supramental transformation, the supramental evolution must carry with it a lifting of mind, life and body out of themselves into a greater way of being in which yet their own ways and powers would be, not suppressed or abolished, but perfected and fulfilled by the self-exceeding. For in the Ignorance all paths are the paths of the Spirit seeking for itself blindly or with a growing light; the gnostic being and life would be the Spirit's self-discovery and its seeing and reaching of the aims of all these paths but in the greater way of its own revealed and conscious truth of being. Mind seeks for light, for knowledge, -- for knowledge of the one truth basing all, an essential truth of self and things, but also of all truth of diversity of that oneness, all its detail, circumstance, manifold way of action, form, law of movement and happening, various manifestation and creation; for thinking mind the Joy of existence is discovery and the penetration of the mystery of creation that comes with knowledge. This the gnostic change will fulfil in an ample measure; but it will give it a new character. It will act not by the discovery of the unknown, but by the bringing out of the known; all will be the finding "of the self by the self in the self". For the self of the gnostic being will not be the mental ego but the Spirit that is one in all; he will see the world as a universe of the Spirit. The finding of the one truth underlying all things will be the Identical discovering identity and identical truth everywhere and discovering too the power and workings and relations of that identity. The ' revelation of the detail, the circumstance, the abundant ways and forms of the manifestation will be the unveiling of the endless opulence of the truths of that identity, its forms and powers of self, its curious manifoldness and multiplicity of form bringing out infinitely its oneness. This knowledge will proceed by identification with all, by entering into all, by a contact bringing with it a leap of self-discovery and a flame of recognition, a greater and surer intuition of truth than the mind can reach; there will be an intuition too of the means of embodying and utilising the truth seen, an operative intuition of its dynamic processes, a direct intimate awareness guiding the life and the physical senses in every step of their action and service to the Spirit when they have to be called in as instruments for the effectuation of process in Life and Matter.

A replacement of intellectual seeking by supramental identity and gnostic intuition of the contents of the identity, an omnipresence of Spirit with its light penetrating the whole process of knowledge and all its use, -- so that there is an integration between the knower, knowledge and the thing known, between the operating consciousness, the instrumentation and the thing done, while the single self watches over the whole integrated movement and fulfils itself intimately in it, making it a flawless unit of self-effectuation, -- will be the character of each gnostic movement of knowledge and action of knowledge. Mind, observing and reasoning, labours to detach itself and see objectively and truly what it has to know; it tries to know it as not-self, independent other-reality not affected by process of personal thinking or by any presence of self: the gnostic consciousness will at once intimately and exactly know its object by a comprehending and penetrating identification with it. It will overpass what it has to know, but It will include It in itself; it will know the object as part of itself as it might know any part or movement of its own being, without any narrowing of itself by the identification or snaring of its thought in it so as to be bound or limited in knowledge. There will be the intimacy, accuracy, fullness of a direct internal knowledge, but not that misleading by personal mind by which we constantly err, because the consciousness will be that of a universal and not a restricted and ego-bound person. It will proceed towards all knowledge, not setting truth against truth to see which will stand and survive, but completing truth by truth in the light or the one Truth of which all are the aspects. All idea and vision and perception will have this character of an inner seeing, an intimate extended self-perception, a large self-integrating knowledge, an indivisible whole working itself out by light acting upon light In a self-executing harmony of truth-being. There will be an unfolding, not as a delivery of light out of darkness, but as a delivery of light out of itself; for if an evolving supramental Consciousness holds back part of its contents of self-awareness behind in itself, it does this not as a step or by an act of Ignorance, but as the movement of a deliberate bringing out of its timeless knowledge into a process of Time-manifestation. A self-illumination, a revelation of light out of light will be the method of cognition of this evolutionary supramental Nature.

As mind seeks for light, for the discovery of knowledge and for mastery by knowledge, so life seeks for the development of its own force and for mastery by force: its quest is for growth, power, conquest, possession, satisfaction, creation, joy, love, beauty; its joy of existence is in a constant self-expression, development, diverse mamfoldness of action, creation, enjoyment, an abundant and strong intensity of itself and its power. The gnostic evolution will lift that to its highest and fullest expression, but it will not act for the power, satisfaction, enjoyment of the mental or vital ego, for its narrow possession of itself and its eager ambitious grasp on others and on things or for its greater self-affirmation and magnified embodiment; for in that way no spiritual fullness and perfection can come. The gnostic life will exist and act for the Divine in itself and in the world, for the Divine In all; the increasing possession of the individual being and the world by the Divine Presence, Light, Power, Love, Delight. Beauty will be the sense of life to the gnostic being. In the more and more perfect satisfaction of that growing manifestation will be the individual's satisfaction: his power will be the instrumentation of the power of Supernature for bringing in and extending that greater life and nature; whatever conquest and adventure will be there, will be for that only and not for the reign of any individual or collective ego. Love will be for him the contact, meeting, union of self with self, of spirit with spirit, a unification of being, a power and joy and intimacy and closeness of soul to soul, of the One to the One, a joy of identity and the consequences of a diverse identity. It is this joy of an intimate self-revealing diversity of the One, the multitudinous union of the One and a happy interaction in the identity, that will be for him the full revealed sense of life. Creation aesthetic or dynamic, mental creation, life-creation, material creation will have for him the same sense. It will be the creation of significant forms of the Eternal Force, Light, Beauty, Reality,-the beauty and truth of its forms and bodies, the beauty and truth of its powers and qualities, the beauty and truth of its spirit, its formless beauty of self and essence.

As a consequence of the total change and reversal of consciousness establishing a new relation of Spirit with Mind and Life and Matter, and a new significance and perfection in the relation, there will be a reversal, a perfecting new significance also of the relations between the spirit and the body it inhabits. In our present way of living the soul expresses itself, as best it can or as badly as it must, through the mind and the vitality, or, more often, allows the mind and the vitality to act with its support: the body is the instrument of this action. But the body, even in obeying, limits and determines the mind's and the life's self-expression by the limited possibilities and acquired character of its own physical instrumentation; it has besides a law of its own action, a movement and will or force or urge of movement of its own subconscious or half-emerged conscious power of being which they can only partially, -- and even in that part more by an indirect than by a direct or, if direct, then more by a subconscious than a willed and conscious action,-influence or alter. But in the gnostic way of being and living the will of the Spirit must directly control and determine the movements and law of the body. For the law of the body arises from the subconscient or inconscient: but in the gnostic being the subconscient will have become conscious and subject to the supramental control, penetrated with its light and action; the basis of moon-science with its obscurity and ambiguity, its obstruction or tardy responses will have been transformed into a lower or supporting superconsaence by the supramental emergence. Already even in the realised higher-mind being and in the intuitive and overmind being the body win have become sufficiently conscious to respond to the influence of the Idea and the Will-Force so that the action of mind on the physical parts, which is rudimentary, chaotic and mostly involuntary In us, will have developed a considerable potency: but In the supramental being it is the consciousness with the Real-Idea in it which will govern everything. This Real-Idea is a truth-perception which is self-effective; for It is the idea and will of the Spirit in direct action and originates a movement of the substance of being which must inevitably effectuate itself in state and act of being. It is this dynamic irresistible spiritual realism of the Truth-Consciousness in the highest degree of itself that will have here grown conscient and consciously competent in the evolved gnostic being: it will not act as now, veiled in an apparent inconscience and self-limited by law of mechanism, but as the sovereign Reality in self-effectuating action. It is this that will rule the existence with an entire knowledge and power and include in its rule the functioning and action of the body. The body will be turned by the power of the spiritual consciousness into a true and fit and perfectly responsive instrument of the Spirit.

This new relation of the Spirit and the body assumes, -- and makes possible, -- a free acceptance of the whole of material Nature in place of a rejection; the drawing back from her, the refusal of all identification or acceptance, which is the first normal necessity of the spiritual consciousness for its liberation, is no longer imperative. To cease to be identified with the body, to separate oneself from the body-consciousness, is a recognised and necessary step whether towards spiritual liberation or towards spiritual perfection and mastery over Nature. But, this redemption once effected, the descent of the spiritual light and force can invade and take up the body also and there can be a new liberated and sovereign acceptance of material Nature. That is possible, indeed, only if there is a changed communion of the Spirit with Matter, a control, a reversal of the present balance of interaction which allows physical Nature to veil the Spirit and affirm her own dominance. In the light of a larger knowledge Matter also can be seen to be the Brahman, a self-energy put forth by the Brahman, a form and substance of Brahman; aware of the secret consciousness within material substance, secure in this larger knowledge, the gnostic light and power can unite itself with Matter, so seen, and accept it as an instrument of a spiritual manifestation. A certain reverence, even, for Matter and a sacramental attitude in all dealings with it is possible. As in the Gita the act of the taking of food is spoken of as a material sacrament, a sacrifice, an offering of Brahman to Brahman by Brahman, so also the gnostic consciousness and sense can view all the operations of Spirit with Matter. The Spirit has made itself Matter in order to place itself there as an instrument for the well-being and joy, yogaksema, of created beings, for a sell'-offering of universal physical utility and service. The gnostic being, using Matter but using it without material or vital attachment or desire, will feel that he is using the Spirit in this form of itself with its consent and sanction for its own purpose. There will be in him a certain respect for physical things, an awareness of the occult consciousness in them, of its dumb will of utility and service, a worship of the Divine, the Brahman in what he uses, a care for a perfect and faultless use of his divine material, for a true rhythm, ordered harmony, beauty in the life of Matter, in the utilisation of Matter.

As a result of this new relation between the Spirit and the body, the gnostic evolution will effectuate the spiritualisation, perfection and fulfilment of the physical being; it will do for the body as for the mind and life. Apart from the obscurity, frailties and limitations, which this change will overcome, the body-consciousness is a patient servant and can be in its large reserve of possibilities a potent instrument of the individual life, and it asks for little on its own account: what it craves for is duration, health, strength, physical perfection, bodily happiness, liberation from suffering, ease. These demands are not in themselves unacceptable, mean or illegitimate, for they render into the terms of Matter the perfection of form and substance, the power and delight which should be the natural outflowing, the expressive manifestation of the Spirit. When the gnostic Force can act in the body, these things can be established; for their opposites come from a pressure of external forces on the physical mind, on the nervous and material life, on the body-organism, from an ignorance that does not know how to meet these forces or Is not able to meet them rightly or with power, and from some obscurity, pervading the stuff of the physical consciousness and distorting Its responses, that reacts to them in a wrong way. A supramental self-acting self-effectuating awareness and knowledge, replacing this ignorance, will liberate and restore the obscured and spoiled Intuitive instincts In the body and enlighten and supplement them with a greater conscious action. This change would Institute and maintain a right physical perception of things, a right relation and right reaction to objects and energies, a right rhythm of mind, nerve and organism. It would bring into the body a higher spiritual power and a greater life-force unified with the universal life-force and able to draw on it, a luminous harmony with material Nature and the vast and calm touch of the eternal repose which can give to it its diviner strength and ease. Above all,-for this is the most needed and fundamental change, -- it will flood the whole being with a supreme energy of Consciousness-Force which would meet, assimilate or harmonise with itself all the forces of existence that surround and press upon the body.

It is the incompleteness and weakness of the Consciousness-Force manifested in the mental, vital and physical being, its inability to receive or refuse at will, or, receiving, to assimilate or harmonise the contacts of the universal Energy cast upon it, that is the cause of pain and suffering. In the material realm Nature starts with an entire insensibility, and it is a notable fact that either a comparative insensibility or a deficient sensibility or, more often, a greater endurance and hardness to suffering is found in the beginnings of life, in the animal, in primitive or less developed man; as the human being grows in evolution, he grows in sensibility and suffers more keenly in mind and life and body. For the growth in consciousness is not sufficiently supported by a growth in force: the body becomes more subtle, more finely capable, but less solidly efficient in its external energy: man has to call in his will, his mental power to dynamise, correct and control his nervous being, force it to the strenuous tasks he demands from his instruments, steel it against suffering and disaster. In the spiritual ascent this power of the consciousness and its will over the instruments, the control of spirit and inner mind over the outer mentality and the nervous being and the body, increases immensely; a tranquil and wide equality of the spirit to all shocks and contacts comes in and becomes the habitual poise, and this can pass from the mind to the vital parts and establish there too an immense and enduring largeness of strength and peace; even in the body this state may form Itself and meet inwardly the shocks of grief and pain and all kinds of suffering. Even, a power of willed physical insensibility can intervene or a power of mental separation from all shock and injury can be acquired which shows that the ordinary reactions and the debile submission of the bodily self to the normal habits of response of material Nature are not obligatory or unalterable. Still more significant is the power that comes on the level of spiritual Mind or overmind to change the vibrations of pain into vibrations of Ananda: even if this were to go only up to a certain point, it indicates the possibility of an entire reversal of the ordinary rule of the reacting consciousness; it can be associated too with a power of self-protection that turns away the shocks that are more difficult to transmute or to endure. The gnostic evolution at a certain stage must bring about a completeness of this reversal and of this power of self-protection which will fulfil the claim of the body for immunity and serenity of its being and for deliverance from suffering and build in it a power for the total delight of existence. A spiritual Ananda can flow into the body and inundate cell and tissue; a luminous materialisation of this higher Ananda could of itself bring about a total transformation of the deficient or adverse sensibilities of physical Nature.

An aspiration, a demand for the supreme and total delight of existence Is there secretly in the whole make of our being, but it is disguised by the separation of our parts of nature and their differing urge and obscured by their inability to conceive or seize anything more than a superficial pleasure. In the body-consciousness this demand takes shape as a need of bodily happiness, in our life-parts as a yearning for life-happiness, a keen vibrant response to joy and rapture of many kinds and to all surprise of satisfaction; in the mind it shapes into a ready reception of all forms of mental delight; on a higher level it becomes apparent in the spiritual mind's call for peace and divine ecstasy. This trend is founded In the truth of the being; for Ananda is the very essence of the Brahman, it is the supreme nature of the omni-present Reality. The supermind Itself in the descending degrees of the manifestation emerges from the Ananda and in the evolutionary ascent merges into the Ananda. It is not, indeed, merged in the sense of being extinguished or abolished but is there inherent in it, indistinguishable from the self of awareness and the self-effectuating force of the Bliss of Being. In the involutionary descent as in the evolutionary return supermind is supported by the original Delight of Existence and carries that in it in all its activities as their sustaining essence; for Consciousness, we may say, is its parent power in the Spirit, but Ananda is the spiritual matrix from which it manifests and the maintaining source into which it carries back the soul in its return to the status of the Spirit. A supramental manifestation in its ascent would have as a next sequence and culmination of self-result a manifestation of the Bliss of the Brahman: the evolution of the being of gnosis would be followed by an evolution of the being of bliss; an embodiment of gnostic existence would have as its consequence an embodiment of the beatific existence. Always in the being of gnosis, in the life of the gnosis some power of the Ananda would be there as an inseparable and pervading significance of supramental self-experience. In the liberation of the soul from the Ignorance the first foundation is peace, calm, the silence and quietude of the Eternal and Infinite; but a consummate power and greater formation of the spiritual ascension takes up this peace of liberation into the bliss of a perfect experience and realisation of the eternal beatitude, the bliss of the Eternal and Infinite. This Ananda would be inherent in the gnostic consciousness as a universal delight and would grow with the evolution of the gnostic nature.

It has been held that ecstasy is a lower and transient passage, the peace of the Supreme is the supreme realisation, the consummate abiding experience. This may be true on the spiritual-mind plane: there the first ecstasy felt is indeed a spiritual rapture, but it can be and is very usually mingled with a supreme happiness of the vital parts taken up by the Spirit; there is an exaltation, exultation, excitement, a highest intensity of the joy of the heart and the pure inner soul-sensation that can be a splendid passage or an uplifting force but is not the ultimate permanent foundation. But in the highest ascents of the spiritual bliss there is not this vehement exaltation and excitement; there is instead an illimitable intensity of participation in an eternal ecstasy which is founded on the eternal Existence and therefore on a beatific tranquillity of eternal peace. Peace and ecstasy cease to be different and become one. The supermind, reconciling and fusing all differences as well as all contradictions, brings out this unity; a wide calm and a deep delight of all-existence are among its first steps of self-realisation, but this calm and this delight rise together, as one state, into an increasing intensity and culminate in the eternal ecstasy, the bliss that is the Infinite. In the gnostic consciousness at any stage there would be always in some degree this fundamental and spiritual conscious delight of existence in the whole depth of the being; but also all the movements of Nature would be pervaded by it, and all the actions and reactions of the life and the body: none could escape the law of the Ananda. Even before the gnostic change there can be a beginning of this fundamental ecstasy of being translated into a manifold beauty and delight. In the mind, it translates into a calm of intense delight of spiritual perception and vision and knowledge, in the heart into a wide or deep or passionate delight of universal union and love and sympathy and the joy of beings and the joy of things. In the will and vital parts it is felt as the energy of delight of a divine life-power in action or a beatitude of the senses perceiving and meeting the One everywhere, perceiving as their normal aesthesis of things a universal beauty and a secret harmony of creation of which our mind can catch only imperfect glimpses or a rare supernormal sense. In the body it reveals itself as an ecstasy pouring into it from the heights of the Spirit and the peace and bliss of a pure and spiritualised physical existence. A universal beauty and glory of being begins to manifest; all objects reveal hidden lines, vibrations, powers, harmonic significances concealed from the normal mind and the physical sense. In the universal phenomenon is revealed the eternal Ananda.

These are the first major results of the spiritual transformatron that follow as a necessary consequence of the nature of supermind. But if there is to be not only a perfection of the inner existence, of the consciousness, of an inner delight of existence, but a perfection of the life and action, two other questions present themselves from our mental viewpoint which have to our human thought about our life and its dynamisms a considerable, even a premier Importance. First, there is the place of personality in the gnostic being,-whether the status, the building of the being will be quite other than what we experience as the form and life of the person or similar. If there is a personality and it is in any way responsible for its actions, there intervenes, next, the question of the place of the ethical element and its perfection and fulfilment in the gnostic nature. Ordinarily, in the common notion, the separative ego is our self and, if ego has to disappear in a transcendental or universal Consciousness, personal life and action must cease; for, the individual disappearing, there can only be an impersonal consciousness, a cosmic self: but if the individual is altogether extinguished, no further question of personality or responsibility or ethical perfection can arise. According to another line of ideas the spiritual person remains, but liberated, purified, perfected in nature in a celestial existence. But here we are still on earth, and yet it is supposed that the ego-personality is extinguished and replaced by a universalised spiritual individual who is a centre and power of the transcendent Being. It might be deduced that this gnostic or supramental individual is a self without personality, an impersonal Purusha. There could be many gnostic individuals but there would be no personality, all would be the same in being and nature. This, again, would create the idea of a void or blank of pure being from which an action and function of experiencing consciousness would arise, but without a construction of differentiated personality such as that which we now observe and regard as ourselves on our surface. But this would be a mental rather than a supramental solution of the problem of a spiritual Individuality surviving ego and persisting in experience. In the supermind consciousness personality and impersonality are not opposite principles; they are inseparable aspects of one and the same reality. This reality is not the ego but the being, who is impersonal and universal in his stuff of nature, but forms out of it an expressive personality which is his form of self in the changes of Nature.

Impersonality is in its source something fundamental and universal; it is an existence, a force, a consciousness that takes on various shapes of its being and energy; each such shape of energy, quality, power or force, though still in itself general, impersonal and universal, is taken by the individual being as material for the building of his personality. Thus impersonality is in the original undifferentiated truth of things the pure substance of nature of the Being, the Person; in the dynamic truth of things it differentiates its powers and lends them to constitute by their variations the manifestation of personality. Love is the nature of the lover, courage the nature of the warrior; love and courage are impersonal and universal forces or formulations of the cosmic Force, they are the Spirit's powers of its universal being and nature. The Person is the Being supporting what is thus impersonal, holding it in himself as his, his nature of self; he is that which is the lover and warrior. What we call the personality of the Person is his expression in nature-status and nature-action, -- he himself being in his self-existence, originally and ultimately, much more than that; it is the form of himself that he puts forth as his manifested already developed natural being or self in nature. In the formed limited individual it is his personal expression of what is impersonal, his personal appropriation of it, we may say, so as to have a material with which he can build a significant figure of himself in manifestation. In his formless unlimited self, his real being, the true Person or Purusha, he is not that, but contains in himself boundless and universal possibilities; but he gives to them, as the divine Individual, his own turn in the manifestation so that each among the Many is a unique self of the one Divine. The Divine, the Eternal, expresses himself as existence, consciousness, bliss, wisdom, knowledge, love, beauty, and we can think of him as these impersonal and universal powers of himself, regard them as the nature of the Divine and Eternal; we can say that God is Love, God is Wisdom, God is Truth or Righteousness: but he is not himself an impersonal state or abstract of states or qualities; he is the Being, at once absolute, universal and individual. If we look at it from this basis, there is, very clearly, no opposition, no incompatibility, no Impossibility of a co-existence or one-existence of the Impersonal and the Person; they are each other, live in one another, melt into each other, and yet in a way can appear as If different ends, sides, obverse and reverse of the same Reality. The gnostic being Is of the nature of the Divine and therefore repeats In himself this natural mystery of existence.

A supramental gnostic individual will be a spiritual Person, but not a personality in the sense of a pattern of being marked out by a settled combination of fixed qualities, a determined character; he cannot be that since he is a conscious expression of the universal and the transcendent. But neither can his being be a capricious impersonal flux throwing up at random waves of various form, waves of personality as it pours through Time. Something like this may be felt in men who have no strong centralising Person in their depths but act from a sort of confused multi-personality according to whatever element in them becomes prominent at the time; but the gnostic consciousness is a consciousness of harmony and self-knowledge and self-mastery and would not present such a disorder. There are, indeed, varying notions of what constitutes personality and what constitutes character. In one view personality is regarded as a fixed structure of recognisable qualities expressing a power of being; but another idea distinguishes personality and character, personality as a flux of self-expressive or sensitive and responsive being, character as a formed fixity of Nature's structure. But flux of nature and fixity of nature are two aspects of being neither of which, nor indeed both together, can be a definition of personality. For in all men there is a double element, the unformed though limited flux of being or Nature out of which personality is fashioned and the personal formation out of that flux. The formation may become rigid and ossify or it may remain sufficiently plastic to change constantly and develop; but it develops out of the formative flux, by a modification or enlargement or remoulding of the personality, not, ordinarily, by an abolition of the formation already made and the substitution of a new form of being, -- this can only occur in an abnormal turn or a supernormal conversion. But besides this flux and this fixity there is also a third and occult element, the Person behind of whom the personality is a self-expression; the Person puts forward the personality as his role, character, persona, in the present act of his long drama of manifested existence. But the Person is larger than his personality, and it may happen that this inner largeness overflows into the surface formation; the result is a self-expression of being which can no longer be described by fixed qualities, normalities of mood, exact lineaments, or marked out by any structural limits. But neither is it a mere indistinguishable, quite amorphous and unseizable flux: though its acts of nature can be characterised but not itself, still it can be distinctively felt, followed in its action, it can be recognised, though it cannot easily be described; for it is a power of being rather than a structure. The ordinary restricted personality can be grasped by a description of the characters stamped on its life and thought and action, its very definite surface building and expression of self; even if we may miss whatever was not so expressed, that might seem to detract little from the general adequacy of our understanding, because the element missed is usually little more than an amorphous raw material, part of the flux, not used to form a significant part of the personality. But such a description would be pitifully inadequate to express the Person when its Power of Self within manifests more amply and puts forward its hidden daemonic force in the surface composition and the life. We feel ourselves in presence of a light of consciousness, a potency, a sea of energy, can distinguish and describe its free waves of action and quality, but not fix itself; and yet there is an impression of personality, the presence of a powerful being, a strong, high or beautiful recognisable Someone, a Person, not a limited creature of Nature but a Self or Soul, a Purusha. The gnostic Individual would be such an inner Person unveiled, occupying both the depths, -- no longer self-hidden, -- and the surface in a unified self-awareness; he would not be a surface personality partly expressive of a larger secret being, he would be not the wave but the ocean: he would be the Purusha, the inner conscious Existence self-revealed, and would have no need of a carved expressive mask or persona.

This, then, would be the nature of the gnostic Person, an infinite and universal being revealing, -- or, to our mental ignorance, suggesting,-its eternal self through the significant form and expressive power of an individual and temporal self-manifestation. But the individual nature-manifestation, whether strong and distinct in outline or multitudinous and protean but still harmonic, would be there as an index of the being, not as the whole being: that would be felt behind, recognisable but indefinable, infinite. The consciousness also of the gnostic Person would be an infinite consciousness throwing up forms of self-expression, but aware always of its unbound infinity and universality and conveying the power and sense of its infinity and universality even in the finiteness of the expression, -- by which, moreover, it would not be bound ill the next movement of farther self-revelation. But this would still not be an unregulated unrecognisable flux but a process of selfrevelation making visible the inherent truth of its powers of existence according to the harmonic law natural to all manifestation of the Infinite.

All the character of the life and action of the gnostic being would arise self-determined out of this nature of his gnostic individuality. There could be in it no separate problem of an ethical or any similar content, any conflict of good and evil. There could indeed be no problem at all, for problems are the creations of mental ignorance seeking for knowledge and they cannot exist in a consciousness in which knowledge arises self-born and the act is self-born out of the knowledge, out of a pre-existent truth of being conscious and self-aware. An essential and universal spiritual truth of being manifesting itself, freely fulfilling itself in its own nature and self-effectuating consciousness, a truth of being one in all even in an infinite diversity of its truth and making all to be felt as one, would also be in its very nature an essential and universal good manifesting itself, fulfilling itself in its own nature and self-effectuating consciousness, a truth of good one in all and for all even in an infinite diversity of its good. The purity of the eternal Self-existence would pour itself into all the activities, making and keeping all things pure; there could be no ignorance leading to wrong will and falsehood of the steps, no separative egoism inflicting by its ignorance and separate contrary will harm on oneself or harm on others, self-driven to a wrong dealing with one's own soul, mind, life or body or a wrong dealing with the soul, mind, life, body of others, which is the practical sense of all human evil. To rise beyond virtue and sin, good and evil is an essential part of the Vedantic idea of liberation, and there is in this correlation a self-evident sequence. For liberation signifies an emergence into the true spiritual nature of being where all action is the automatic self-expression of that truth arid there can be nothing else. In the imperfection and conflict of our members there is an effort to arrive at a right standard of conduct and to observe it; that is ethics, virtue, merit, punya, to do otherwise is sin, demerit, para. Ethical mind declares a law of love, a law of justice, a law of truth, laws without number, difficult to observe, difficult to reconcile. But if oneness with others, oneness with truth is already the essence of the realised spiritual nature, there is no need of a law of truth or of love, -- the law, the standard has to be imposed on us now because there is in our natural being an opposite force of separateness, a possibility of antagonism, a force of discord, ill-will, strife. All ethics is a construction of good in a Nature which has been smitten with evil by the powers of darkness born of the Ignorance, even as it is expressed in the ancient legend of the Vedanta. But where all is self-determined by truth of consciousness and truth of being, there can be no standard, no struggle to observe it, no virtue or merit, no sin or demerit of the nature. The power of love, of truth, of right will be there, not as a law mentally constructed but as the very substance and constitution of the nature and, by the integration of the being, necessarily also the very stuff and constituting nature of the action. To grow into this nature of our true being, a nature of spiritual truth and oneness, is the liberation attained by an evolution of the spiritual being: the gnostic evolution gives us the complete dynamism of that return to ourselves. Once that is done, the need of standards of virtue, dharmas, disappears; there is the law and self-order of the liberty of the Spirit, there can be no imposed or constructed law of conduct, dharma. All becomes a self-flow of spiritual self-nature, Swadharma of Swabhava.

Here we touch the kernel of the dynamic difference between life In the mental Ignorance and life in the gnostic being and nature. It is the difference between an integral fully conscious being In full possession of its own truth of existence and working out that truth in its own freedom, free from all constructed laws, while yet its life is a fulfilment of all true laws of becoming m their essence of meaning, and an ignorant self-divided existence which seeks for its own truth and tries to construct its findings into laws and construct its life according to a pattern so made. All true law is the right motion and process of a reality, an energy or power of being in action fulfilling its own inherent movement self-implied in its own truth of existence. This law may be inconscient and its working appear to be mechanical, -- that is the character or, at least, the appearance of law in material Nature: it may be a conscious energy, freely determined in its action by the consciousness in the being aware of its own imperative of truth, aware of its plastic possibilities of self-expression of that truth, aware, always in the whole and at each moment in the detail, of the actualities it has to realise; this is the figure of the law of the Spirit. An entire freedom of the Spirit, an entire self-existent order self-creating, self-effectuating, self-secure in its own natural and inevitable movement, is the character of this dynamis of the gnostic Supernature.

At the summit of being is the Absolute with its absolute freedom of infinity but also its absolute truth of itself and power of that truth of being: these two things repeat themselves in the life of the Spirit in Supernature. All action there is the action of the supreme Self, the supreme Ishwara in the truth of the Supernature. It is at once the truth of the being of the self and the truth of the will of the Ishwara one with that truth -- a biune reality-which expresses itself in each individual gnostic being according to his supernature. The freedom of the gnostic individual is the freedom of his spirit to fulfil dinamically the truth of his being and the power of his energies in life; but this is synonymous with an entire obedience of his nature to the truth of Self manifested in his existence and to the will of the Divine in him and all. This All-Will is one in each gnostic individual and in many gnostic individuals and in the conscious All which holds and contains them in itself; it is conscious of itself in each gnostic being and is there one with his own will, and at the same time he is conscious of the same Will, the same Self and Energy variously active in all. Such a gnostic consciousness and gnostic will aware of its oneness in many gnostic individuals, aware of its concordant totality and the meaning and meeting-point of its diversities, must assure a symphonic movement, a movement of unity, harmony, mutuality in the action of the whole. It assures at the same time in the individual a unity and symphonic concord of all the powers and movements of his being. All energies of being seek their self-expression and at their highest seek their absolute; this they find in the supreme Self, and they find at the same time their supreme oneness, harmony and mutuality of united and common self-expression in its all-seeing and all-uniting dynamic power of self-determination and self-effectuation, the supramental gnosis. A separate self-existent being could be at odds with other separate beings, at variance with the universal All in which they co-exist, in a state of contradiction with any supreme Truth that was willing its self-expression in the universe; this is what happens to the individual in the Ignorance, because he takes his stand on the consciousness of a separate individuality. There can be a similar conflict, discord, disparity between the truths, the energies, qualities, powers, modes of being that act as separate forces in the individual and in the universe. A world full of conflict, a conflict in ourselves, a conflict of the individual with the world around him are normal and inevitable features of the separative consciousness of the Ignorance and our ill-harmonised existence. But this cannot happen in the gnostic consciousness because there each finds his complete self and all find their own truth and the harmony of their different motions in that which exceeds them and of which they are the expression. In the gnostic life, therefore, there is an entire accord between the free self-expression of the being and his automatic obedience to the inherent law of the supreme and universal Truth of things. These are to him interconnected sides of the one Truth; it is his own supreme truth of being which works itself out In the whole united truth of himself and things in one Supemature. There Is also an entire accord between all the many and different powers of the being and their action; for even those that are contradictory in their apparent motion and seem in our mental experience of them to enter into conflict, fit themselves and their action naturally into each other, because each has its self-truth and its truth of relation to the others and this is self-found and self-formed in the gnostic Supernature.

In the supramental gnostic nature there will therefore be no need of the mental rigid way and hard style of order, a limiting standardisation, all imposition of a fixed set of principles, the compulsion of life into one system or pattern which is alone valid because it is envisaged by mind as the one right truth of being and conduct. For such a standard cannot include and such a structure cannot take up into? itself the whole of life, nor can it adapt itself freely to the pressure of the All-life or to the needs of the evolutionary Force; it has to escape from itself or to escape from Its self-constructed limits by its own death, by disintegration or by all intense conflict and revolutionary disturbance. Mind has thus to select its limited rule and way of life, because it is itself bound and limited in vision and capacity; but gnostic being takes up into Itself the whole of life and existence, fulfilled, transmuted into the harmonic self-expression of a vast Truth one and diverse, infinitely one, infinitely multiple. The knowledge and action of the gnostic being would have the wideness and plasticity of an infinite freedom. This knowledge would grasp its objects as it went in the largeness of the whole; it would be bound only by the integral truth of the whole and the complete and inmost truth of the object, but not by the formed idea or fixed mental symbols by which the mind is caught and held and confined in them so as to lose the freedom of its knowledge. The entire activity also would be unbound by an obligation of unelastlc rule or by the obligation of a past state or action or by its compelling consequence, Karma; it would have the sequent but self-guided and self-evolving plasticity of the Infinite acting directly upon Its own (mites. This movement will not create a flux or chaos, but a liberated and harmonic Truth-expression; there would be a free self-determination of the spiritual being in a plastic entirely conscious nature.

In the consciousness of the Infinite individuality does not break up nor circumscribe cosmicity, cosmicity does not contradict transcendence. The gnostic being living in the consciousness of the Infinite will create his own self-manifestation as an individual, but he will do so as a centre of a larger universality and yet at the same time a centre of the transcendence. A universal individual, all his action would be in harmony with the cosmic action, but, owing to his transcendence, it would not be limited by a temporary inferior formulation or at the mercy of any or every cosmic force. His universality would embrace even the Ignorance around him in Its larger self, but, while intimately aware of it, he would not be affected by it: he would follow the greater law of his transcendent individuality and express its gnostic truth in his own way of being and action. His life would be a free harmonic expression of the self; but, since his highest self would be one with the being of the Ishwara, a natural divine government of his self-expression by the Ishwara, by his highest self, and by the Supernature, his own supreme nature, would automatically bring into the knowledge, the life, the action a large and unbound but perfect order. The obedience of his individual nature to the Ishwara and the Supernature would be a natural consonance and indeed the very condition of the freedom of the self, since it would be an obedience to his own supreme being, a response to the Source of all his existence. The individual nature would be nothing separate, it would be a current of the Supernature. All antinomy of the Purusha and the prakriti, that curious division and unbalance of the Soul and Nature which afflicts the Ignorance, would be entirely removed; for the nature would be the outflowing of the self-force of the Person and the Person would be the outflowing of the supreme Nature, the supramental power of being of the Ishwara. It is this supreme truth of his being, an infinitely harmonic principle, that would create the order of his spiritual freedom, an authentic, automatic and plastic order.

In the lower existence the order is automatic, the binding of Nature complete, her groove firm and imperative: the cosmic Consciousness-Force evolves a pattern of Nature and its habitual mould or fixed round of action and obliges the infrarational being to live and act according to the pattern and In the mould or round made for it. Mind In man starts with this prearranged pattern and routine, but, as It evolves, it enlarges the design and expands the mould and tries to replace this fixed unconscious or half-conscious law of automatism by an order based on Ideas and significances and accepted life-motives, or it attempts an intelligent standardisation and a framework determined by rational purpose, utility and convenience. There is nothing really binding or permanent in man's knowledge-structures or his life-structures; but still he cannot but create standards of thought, knowledge, personality, life, conduct and, more or less consciously and completely, base his existence on them or, at least, try his best to frame his life in the ideative cadre of his chosen or accepted dharmas. In the passage to the spiritual life the supreme ideal held up is, on the contrary, not law, but liberty in the Spirit; the Spirit breaks through all formulas to find its self and, if it has still to be concerned with expression, it must arrive at the liberty of a free and true instead of an artificial expression, a true and spontaneous spiritual order. "Abandon all dbarmas, all standards and rules of being and action, and take refuge in Me alone'', is the summit rule of the highest existence held up by the Divine Being to the seeker. In the seeking for this freedom, in the liberation from constructed law into law of self and spirit, in the casting away of the mental control in order to substitute for it the control of the spiritual Reality, an abandonment of the lower constructed truth of mind for the higher essential truth of being, it is possible to pass through a stage In which there is an inner freedom but a lack of outer order, -- an action in the flux of nature childlike or inert like a leaf lying passive or driven by the wind or even incoherent or extravagant in outer semblance. It is possible also to arrive at a temporary ordered spiritual expression of the self which is sufficient for the stage one can reach for a time or in this life; or it may be a personal order of self-expression valid according to the norm of what one has already realised of the spiritual truth but afterwards changing freely by the force of spirituality to express the yet larger truth that one goes on to realise. But the supramental gnostic being stands in a consciousness in which knowledge is self-existent and manifests itself according to the order self-determined by the Will of the Infinite in the Supernature. This self-determination according to a self-existent knowledge replaces the automatism of Nature and the standards of Mind by the spontaneity of a Truth self-aware and self-active in the very grain of the existence.

In the gnostic being this self-determining knowledge freely obedient to self-truth and the total truth of Being would be the very law of his existence. In him Knowledge and Will become one and cannot be in conflict; Truth of spirit and life become one and cannot be at variance: in the self-effectuation of his being there can be no strife or disparity or divergence between the spirit and the members. The two principles of freedom and order, which in mind and life are constantly representing themselves as contraries or incompatibles, though they have no need to be that if freedom is guarded by knowledge and order based upon truth of being, are in the supermind consciousness native to each other and even fundamentally one. This is so because both are inseparable aspects of the inner spiritual truth and therefore their determinations are one; they are inherent in each other, for they arise from an identity and therefore in action coincide in a natural identity. The gnostic being does not in any way or degree feel his liberty infringed by the imperative order of his thoughts or actions, because that order is intrinsic and spontaneous; he feels both his liberty and the order of his liberty to be one truth of his being. His liberty of knowledge is not a freedom to follow falsehood or error, for he does not need like the mind to pass through the possibility of error in order to know, -- on the contrary, any such deviation would be a departure from his plenitude of the gnostic self, it would be a diminution of his self-truth and alien and injurious to his being; for his freedom is a freedom of light, not of darkness. His liberty of action is not a license to act upon wrong will or the impulsions of the Ignorance, for that too would be alien to his being, a restriction and diminution of it, not a liberation. A drive for fulfilment of falsehood or wrong will would be felt by him, not as a movement towards freedom, but as a violence done to the liberty of the Spirit, an invasion and imposition, an inroad upon his Supenlature, a tyranny of some alien Nature.

A supramental consciousness must be fundamentally a Truth-Consciousness, a direct and inherent awareness of the truth of being and the truth of things; it is a power of the Infinite knowing and working out its finites, a power of the Universal knowing and working out its oneness and detail, its cosmicity and its individualities; self-possessed of Truth, it would not have to seek for the Truth or suffer from the liability to miss it as does the mind of the Ignorance. The evolved gnostic being would have entered into this Truth-Consciousness of the Infinite and Universal, and it would be that which would determine for him and ill him all his individual seeing and action. His would be a consciousness of universal identity and a consequent or rather inherent Truth-knowledge. Truth-sight. Truth-feeling, Truth-will. Truth-sense and Truth-dynamis of action implicit in his identity with the One or spontaneously arising from his identity with the All. His life would be a movement in the steps of a spiritual liberty and largeness replacing the law of the mental idea and the law of vital and physical need and desire and the compulsion of a surrounding life; his life and action would be bound by nothing else than the Divine Wisdom and Will acting on him and in him according to Its Truth-Consciousness. An absence of an imposed construction of law might be expected to lead in the life of the human ignorance, because of the separativeness of the human ego and its smallness, the necessity it feels to Impinge on and possess and utilise other life, to a chaos of conflict, license and egoistic disorder; but this could not exist in the life of the gnostic being. For in the gnostic Truth-Consciousness of a supramental being there must necessarily be a truth of relation of all the parts and movements of the being, -- whether the being of the individual or the being of ally gnostic collectivity, -- a spontaneous and luminous oneness and wholeness in all the movements of the consciousness and all the action of the life. There could be no strife of the members; for not only the knowledge and will consciousness but the heart consciousness and life consciousness and body consciousness, what are in us the emotional, vital or physical parts of nature, would be included in this integrated harmony of wholeness and oneness. In our language we might say that the supermind knowledge-will of the gnostic being would have a perfect control of the mind, heart, life and body; but this description could apply only to the transitional stage when the Supernature was remoulding these members Into its own nature: once that transition was concluded, there would be no need of control, for all would be one unified consciousness and therefore would act as a whole in a spontaneous integrality and unity.

In a gnostic being there could be no conflict between self-affirmation of the ego and a control by super-ego; for since in his action of life the gnostic individual would at once express himself, his truth of being, and work out the Divine Will, since he would know the Divine as his true self and the source and constituent of his spiritual individuality, these two springs of his conduct would not only be simultaneous in a single action, but they would be one and the same motor-force. This motive power would act in each circumstance according to the truth of the circumstance, with each being according to its need, nature, relation, in each event according to the demand of the Divine Will upon that event: for all here is the result of a complexus and a close nexus of many forces of one Force, and the gnostic consciousness and Truth-Will would see the truth of these forces, of each and of all together, and put forth the necessary impact or intervention on the complex of forces to carry out what was willed to be done through itself, that and no more. In consequence of tile Identity present everywhere, ruling everything and harmonising all diversities, there would be no play of a separative ego bent on its own separate self-affirmation; the will of the self of the gnostic being would be one with the will of the Ishwara, it would not be a separative or contrary self-will. It would have the joy of action and result but would be free from all ego-claim, attachment to action or demand of result; it would do what it saw had to be done and was moved to do. In mental nature there can be an opposition or disparity between self-effort and obedience to the Higher Will, for there the self or apparent person sees itself as different from the supreme Being, Will or Person; but here the person is being of the Being and the opposition or disparity does not arise. The action of the person Is the action of the Ishwara in the person, of the One in the many, and there can be no reason for a separative assertion of self-will or pride of independence.

On this fact that the Divine Knowledge and Force, the supreme Supernature, would act through the gnostic being with his full participation, is founded the freedom of the gnostic being; it is this unity that gives him his liberty. The freedom from law, including the moral law, so frequently affirmed of the spiritual being, is founded on this unity of its will with the will of the Eternal. All the mental standards would disappear because all necessity for them would cease; the higher authentic law of identity with the Divine Self and identity with all beings would have replaced them. There would be no question of selfishness or altruism, of oneself and others, since all are seen and felt as the one self and only what the supreme Truth and Good decided would be done. There would be in the action a pervasive feeling of a self-existent universal love, sympathy, oneness, but the feeling would penetrate, colour and move in the act, not solely dominate or determine it: it would not stand for itself in opposition to the larger truth of things or dictate a personally impelled departure from the divinely willed true movement. This opposition and departure can happen in the Ignorance where love or any other strong principle of the nature can be divorced from wisdom even as it can be divorced from power; but in the supermind gnosis all powers are intimate to each other and act as one. In the gnostic person the Truth-Knowledge would lead and determine and all the other forces of the being concur in the action: there would be no place for disharmony or conflict between the powers of the nature. In all action there is an imperative of existence that seeks to be fulfilled; a truth of being not yet manifested has to be manifested or a truth manifesting has to be evolved and achieved and perfected in manifestation or, if already achieved, to take its delight of being and self-effectuation. In the half-light and half-power of the Ignorance the imperative is secret or only half-revealed and the push to fulfilment is an imperfect, struggling, partly frustrated movement: but in the gnostic being and life the imperatives of being would be felt within, intimately perceived and brought into action; there would be a free play of their possibilities; there would be an actualisation in accordance with the truth of circumstance and the intention in the Supernature. All this would be seen in the knowledge and develop itself in act; there would be no uncertain combat or torment of forces at work; a disharmony of the being, a contradictory working of the consciousness could have no place: the imposition of an external standardisation of mechanised law would be entirely superfluous where there is this inherence of truth and its spontaneous working in act of nature. A harmonic action, a working out of the divine native, an execution of the imperative truth of things would be the law and natural dynamics of the whole existence.

A knowledge by identity using the powers of the integrated being for richness of instrumentation would be the principle of the supramental life. In the other grades of the gnostic being, although a truth of spiritual being and consciousness would fulfil itself, the instrumentation would be of a different order. A higher-mental being would act through the truth of thought, the truth of the idea and accomplish that in the life-action: but in the supramental gnosis thought is a derivative movement, it is a formulation of truth-vision and not the determining or the main driving force; it would be an instrument for expression of knowledge more than for arrival at knowledge or for action, -- or it would intervene in action only as a penetrating point of the body of identity-will and identity-knowledge. So too in the illumined gnostic being truth-vision and in the intuitive gnostic being a direct truth-contact and perceptive truth-sense would be the mainspring of action. In the overmind a comeprehensive immediate grasp of the truth of things and the principle of being of each thing and all its dynamic consequences would originate and gather up a great wideness of gnostic vision and thought and create a foundation of knowledge and action; this largeness of being and seeing and doing would be the varied result of an underlying identity-consciousness, but the identity itself would not be in the front as the very stuff of the consciousness or the very force of the action. But in the supramental gnosis all this luminous immediate grasp of the truth of things, truth-sense, truth-vision, truth-thought would get back into its source of identity-consciousness and subsist as a single body of its knowledge. The Identity-consciousness would lead and contain everything; It would manifest as an awareness in the very grain of the being's substance putting forth its inherent self-fulfilling force and determining itself dynamically in form of consciousness and form of action. This Inherent awareness Is the origin and principle of the working of supramental gnosis; it could be sufficient in itself with no need of anything to formulate or embody It: but the play of illumined vision, the play of a radiant thought, the play of all other movements of the spiritual consciousness would not be absent; there would be a free instrumentation of them for their own brilliant functioning, for a divine richness and diversity, for a manifold delight of self-manifestation, for the joy of the powers of the Infinite. In the intermediate stages or degrees of the gnosis there might be the manifestation of various and separate expressions of the aspects of the divine Being and Nature, a soul and life of love, a soul and life of divine light and knowledge, a soul and life of divine power and sovereign action and creation, and innumerable other forms of divine life; on the supramental height all would be taken up into a manifold unity, a supreme integration of being and life. A fulfilment of the being ill a luminous and blissful integration of its states and powers and their satisfied dynamic action would be the sense of the gnostic existence.

All supramental gnosis is a twofold Truth-Consciousness, a consciousness of inherent self-knowledge and, by identity of self and world, of intimate world-knowledge; this knowledge is the criterion, the characteristic power of the gnosis. But this is not a purely ideative knowledge, it is not consciousness observing, forming ideas, trying to carry them out; it is an essential light of consciousness, the self-light of all the realities of being and becoming, the self-truth of being determining, formulating and effectuating itself. To be, not to know, is the object of the manifestation; knowledge is only the instrumentation of an operative consciousness of being. This would be the gnostic life on 'earth, a manifestation or play of truth-conscious being, being grown aware of itself in all things, no longer lost to consciousness of itself, no longer plunged into a self-oblivion or a half-oblivion of its Teal existence brought about by absorption in form and action, but using form and action with a delivered spiritual power for its free and perfect self-expression, no longer seeking for its own lost or forgotten or veiled and hidden significance or significances, no longer bound, but delivered from inconscience and ignorance, aware of its own truths and powers, determining freely in a movement always concurrent and in tune in every detail with its supreme and universal Reality its manifestation, the play of its substance, the play of its consciousness, the play of its force of existence, the play of its delight of existence.

In the gnostic evolution there would be a great diversity in the poise, status, harmonised operations of consciousness and force and delight of existence. There would naturally appear in time many grades of the farther ascent of the evolutive supermind to its own summits; but in all there would be the common basis and principle. In the manifestation the Spirit, the Being, while knowing all itself, is not bound to put forth all itself in the actual front of formation and action which is its immediate power and degree of self-expression: it may put forth a frontal self-expression and hold all the rest of itself behind in an unexpressed delight of self-being. That All behind and its delight would find itself in the front, know itself in it, maintain and suffuse the expression, the manifestation with its own presence and feeling of totality and infinity. This frontal formation with all the rest behind it and held In power of being within it would be an act of self-knowledge, not an act of Ignorance; it would be a luminous self-expression of the Superconscience and not an upthrow from the Inconscience. A great harmonised variation would thus be an element in the beauty and completeness of the evolution of the gnostic consciousness and existence. Even in dealing with the mind of ignorance around it, as in dealing with the still lower degrees of the gnostic evolution, the supramental life would use this innate power and movement of its Truth of being: it would relate in the light of that integral Reality its own truth of being with the truth of being that is behind the Ignorance; it would found all relations upon the common spiritual unity, accept and harmonise the manifested difference. The gnostic Light would ensure the right relation and action or reaction of each upon each in every circumstance; the gnostic power or influence would affirm always a symphonic effectuation, secure the right relation of the more developed and the less developed life and Impose by its influence a greater harmony on the lower existence.

This would be the nature of the being, life and action of the gnostic Individual so far as we can follow the evolution with our mental conception up to that point where it will emerge out of overmind and cross the border into supramental gnosis. This nature of the gnosis would evidently determine all the relations of the life or group-life of gnostic beings; for a gnostic collectivity would be a collective soul-power of the Truth-Consciousness, even as the gnostic individual would be an individual soul-power of it: it would have the same integration of life and action in unison, the same realised and conscious unity of being, the same spontaneity, intimate oneness-feeling, one and mutual truth-vision and truth-sense of self and each other, the same truth-action in the relation of each with each and all with all; this collectivity would be and act not as a mechanical but a spiritual integer. A similar inevitability of the union of freedom and order would be the law of the collective life; it would be a freedom of the diverse play of the Infinite in divine souls, an order of the conscious unity of souls which is the law of the supramental Infinite. Our mental rendering of oneness brings into it the rule of sameness; a complete oneness brought about by the mental reason drives towards a thoroughgoing standardisation as its one effective means, -- only minor shades of differentiation would be allowed to operate: but the greatest richness of diversity in the self-expression of oneness would be the law of the gnostic life. In the gnostic consciousness difference would not lead to discord but to a spontaneous natural adaptation, a sense of complementary plenitude, a rich many-sided execution of the thing to be collectively known, done, worked out in life. For the difficulty in mind and life is created by ego, by separation of integers into component parts which figure as contraries, opposites, disparates: all in which they separate from each other' is easily felt, affirmed and stressed; that in which they meet, whatever holds their divergences together, is largely missed or found with difficulty; everything has to be done by an overceming or an adjustment of difference, by a constructed unity. There is, indeed, an underlying principle of oneness and Nature insists on its emergence in a construction of unity; for she is collective and communal as well as individual and egoistic and has her instrumentation of associativeness, sympathies, common needs, interests, attractions, affinities as well as her more brutal means of unification: but her secondary imposed and too prominent basis of ego-life and ego-nature overlays the unity and afflicts all its constructions with imperfection and insecurity. A farther difficulty is created by the absence or rather the imperfection of intuition and direct inner contact making each a separate being forced to learn with difficulty the other's being and nature, to arrive at understanding and mutuality and harmony from outside instead of inwardly through a direct sense and grasp, so that all mental and vital interchange is hampered, rendered egotainted or doomed to imperfection and incompleteness by the veil of mutual ignorance. In the collective gnostic life the integrating truth-sense, the concording unity of gnostic nature would carry all divergences in itself as its own opulence and turn a multitudinous thought, action, feeling into the unity of a luminous life-whole. This would be the evident principle, the inevitable result of the very character of the Truth-Consciousness and its dynamic realisation of the spiritual unity of all being. This realisation, the key to the perfection of life, difficult to arrive at on the mental plane, difficult even when realised to dynamise or organise, would be naturally dynamic, spontaneously self-organised in all gnostic creation and gnostic life.

This much is easily understandable if we regard the gnostic beings as living their own life without any contact with a life of the Ignorance. But by the very fact of the evolution here the gnostic manifestation would be a circumstance, though a decisive circumstance, in the whole: there would be a continuance of the lower degrees of the consciousness and life, some maintaining the manifestation in the Ignorance, some mediating between it and the manifestation in the gnosis; these two forms of being and life would either exist side by side or interpenetrate. In either case the gnostic principle might be expected, if not at once, yet finally to dominate the whole. The higher spiritual-mental degrees would be in touch with the supramental principle now overtly supporting them and holding them together and would be delivered from the once enveloping hold of the Ignorance and Inconscience. As manifestations of the truth of being, though in a qualified and modified degree, they would draw all their light and energy from the supramental gnosis and would be in large contact with its instrumental powers; they would themselves be conscious motive-powers of the Spirit and, although not yet in the full force of their entirely realised spiritual substance, they would not be subjected to a lesser instrumentation fragmented, diluted, diminished, obscured by the substance of the Nescience. All Ignorance rising or entering into the overmind, into the intuitive, into the illumined or higher-mind being would cease to be ignorance; it would enter into the light, realise in that light the truth which it had covered with its darkness and undergo a liberation, transmutation, new state of consciousness and being which would assimilate it to these higher states and prepare it for the supramental status. At the same time the involved principle of the gnosis, acting now as an overt, arisen and constantly dynamic force and no longer only as a concealed power with a secret origination or a veiled support of things or an occasional intervention as its only function, would be able to lay something of its law of harmony on the still existing inconscience and Ignorance. For the secret gnostic power concealed in them would act with a greater strength of its support and origination, a freer and more powerful intervention; the beings of the Ignorance, influenced by the light of the gnosis through their association with gnostic beings and through the evolved and effective presence of the supramental Being and Power in earth-nature, would be more conscious and responsive. In the untransformed part of humanity itself there might well arise a new and greater order of mental human beings; for the directly intuitive or partly intuitivised but not yet gnostic mental being, the directly or partly illumined mental being, the mental being in direct or part communion with the higher-thought plane would emerge: these would become more and more numerous, more and more evolved and secure in their type, and might even exist as a formed race of higher humanity leading upwards the less evolved in a true fraternity born of the sense of the manifestotion of the One Divine in all beings. In this way, the consummation of the highest might mean also a lesser consummation in its own degree of what must remain still below. At the higher end of the evolution the ascending ranges and summits of supermind would begin to rise towards some supreme manifestation of the pure spiritual existence, consciousness and delight of being of Sachchidananda.

A question might arise whether the gnostic reversal, the passage into a gnostic evolution and beyond it would not mean sooner or later the cessation of the evolution from the Inconscience, since the reason for that obscure beginning of things here would cease. This depends on the farther question whether the movement between the Superconscience and the Inconscience as the two poles of existence is an abiding law of the material manifestation or only a provisional circumstance. The latter supposition is difficult to accept because of the tremendous force of pervasiveness and durability with which the inconscient foundation has been laid for the whole material universe. Any complete reversal or elimination of the first evolutionary principle would mean the simultaneous manifestation of the secret involved consciousness in every part of this vast universal Inconscience: a change in a particular line of Nature such as the earth-line could not have any such all-pervading effect: the manifestation in earth-nature has its own curve and the completion of that curve is all that we have to consider. Here this much might be hazarded that in the final result of the revelatory creation or reproduction of the upper hemisphere of conscious being in the lower triplicity the evolution here, though remaining the same in its degrees and stages, would be subjected to the law of harmony, the law of unity in diversity and of diversity working out unity: it would be no longer an evolution through strife; it would become a harmonious development from stage to stage, from lesser to greater light, from type to higher type of the power and beauty of a self-unfolding existence. It would only be otherwise if for some reason the law of struggle and suffering still remained necessary for the working out of that mysterious possibility in the Infinite whose principle underlies the plunge into the Inconscience. But for the earth-nature it would seem as If this necessity might be exhausted once the supramental gnosis had emerged from the Inconscience. A change would begin with its firm appearance; that change would be consummated when the supramental evolution became complete and rose into the greater fullness of a supreme manifestation of the Existence-Consciousness-Delight, Sachchidananda.

Chapter XXVIII

    THE DIVINE LIFE

It is consciousness and life that must be the keywords to what is being thus worked out in Time; for without them Matter and the world of Matter would be a meaningless phenomenon, a thing that has just happened by Chance or by an unconscious Necessity. But consciousness as it is, life as it is cannot be the whole secret; for both are very clearly something unfinished and still in process. In us consciousness is Mind, and our mind is ignorant and imperfect, an intermediate power that has grown and is still growing towards something beyond itself: there were lower levels of consciousness that came before it and out of which it arose, there must very evidently be higher levels to which it is itself arising. Before our thinking, reasoning, reflecting mind there was a consciousness unthinking but living and sentient, and before that there was the subconscious and the unconscious; after us or in our yet unevolved selves there is likely to be waiting a greater consciousness, self-luminous, not dependent on constructive thought: our imperfect and ignorant thought-mind is certainly not the last word of consciousness, its ultimate possibility. For the essence of consciousness is the power to be aware of itself and its objects, and in its true nature this power must be direct, self-fulfilled and complete: if it is in us indirect, incomplete, unfulfilled in its workings, dependent on constructed instruments, it is because consciousness here is emerging from an original veiling Inconscience and is yet burdened and enveloped with the first Nescience proper to the Inconscient; but it must have the power to emerge completely, its destiny must be to evolve into its own perfection which is its true nature. Its true nature is to be wholly aware of its objects, and of these objects the first is self, the being which is evolving its consciousness here, and the rest is what we see as not-self, -- but if existence is indivisible, that too must in reality be self: the destiny of evolving consciousness must be, then, to become perfect in its awareness, entirely aware of self and all-aware. This perfect and natural condition of consciousness is to us a superconscience, a state which is beyond us and in which our mind, if suddenly transferred to it, could not at first function; but it is towards that superconscience that our conscious being must be evolving. But this evolution of our consciousness to a superconscience or supreme of itself is possible only if the Inconscience which is our basis here is really itself an involved Superconscience; for what is to be in the becoming of the Reality in us must be already there involved or secret in its beginning. Such an involved Being or Power we can well conceive the Inconscient to be when we closely regard this material creation of an unconscious Energy and see it labouring out with curious construction and infinite device the work of a vast involved Intelligence and see, too, that we ourselves are something of that Intelligence evolving out of its involution, an emerging consciousness whose emergence cannot stop short on the way until the Involved has evolved and revealed itselfas a supreme totally self-aware and all-aware Intelligence. It is this to which we have given the name of supermind or Gnosis. For that evidently must be the consciousness of the Reality, the Being, the Spirit that is secret in us and slowly manifesting here; of that Being we are the becomings and must grow into its nature.

If consciousness is the central secret, life is the outward Indication, the effective power of being in Matter; for it Is that which liberates consciousness and gives It Its form or embodiment of force and its effectuation in material act. If some revelation or effectuation of Itself in Matter is the ultimate aim of the evolving Being in its birth, life is the exterior and dynamic sign and index of that revelation and effectuation. But life also, as it is now, is imperfect and evolving; it evolves through growth of consciousness even as consciousness evolves through greater organisation and perfection of life: a greater consciousness means a greater life. Man, the mental being, has an imperfect life because mind is not the first and highest power of consciousness of the Being; even if mind were perfected, there would be still something yet to be realised, not yet manifested. For what is involved and emergent is not a Mind, but a Spirit, and mind is not the native dynamism of consciousness of the Spirit; supermind, the light of gnosis, is its native dynamism. If then life has to become a manifestation of the Spirit, it is the manifestation of a spiritual being in us and the divine life of a perfected consciousness in a supramental or gnostic power of spiritual being that must be the secret burden and intention of evolutionary Nature.

All spiritual life is in its principle a growth into divine living. It is difficult to fix the frontier where the mental ceases and the divine life begins, for the two project into each other and there Is a long space of their intermingled existence. A great part of this interspace, -- when the spiritual urge does not turn away from earth or world altogether, -- can be seen as the process of a higher life in the making. As the mind and life become illumined with the light of the Spirit, they put on or reflect something of the divinity, the secret greater Reality, and this must increase until the interspace has been crossed and the whole existence is unified in the full light and power of the spiritual principle. But, for the full and perfect fulfilment of the evolutionary urge, this illumination and change must take up and re-create the whole being, mind, life and body: it must be not only an inner experience of the Divinity, but a remoulding of both the inner and outer existence by its power; it must take form not only in the life of the individual but as a collective life of gnostic beings established as a highest power and form of the becoming of the Spirit in the earth-nature. For this to be possible the spiritual entity in us must have developed Its own integralised perfection not only of the inner state of the being but of the outgoing power of the being and, with that perfection and as a necessity of its complete action, it must have evolved its own dynamis and instrumentation of the outer existence.

There can undoubtedly be a spiritual life within, a kingdom of heaven within us which is not dependent on any outer manifestation or instrumentation or formula of external being. The inner life has a supreme spiritual importance and the outer has a value only in so far as it is expressive of the inner status. However the man of spiritual realisation lives and acts and behaves, in all ways of his being and acting, it is said in the Gita, "he lives and moves in Me"; he dwells in the Divine, he has realised the spiritual existence. The spiritual man living in the sense of the spiritual self, in the realisation of the Divine within him and everywhere, would be living inwardly a divine life and its reflection would fall on his outer acts of existence, even if they did not pass, -- or did not seem to pass, -- beyond the ordinary instrumentation of human thought and action in this world of earth-nature. This is the first truth and the essence of the matter; but still, from the point of view of a spiritual evolution, this would be only an individual liberation and perfection in an unchanged environmental existence: for a greater dynamic change in earth-nature itself, a spiritual change of the whole principle and instrumentation of life and action, the appearance of a new order of beings and a new earth-life must be envisaged in our idea of the total consummation, the divine issue. Here the gnostic change assumes a primary importance; all that precedes can be considered as an upbuilding and a preparation for this transmuting reversal of the whole nature. For it is a gnostic way of dynamic living that must be the fulfilled divine life on earth, a way of living that develops higher instruments of world-knowledge and world-action for the dynamisation of consciousness in the physical existence and takes up and transforms the values of a world of material Nature.

But always the whole foundation of the gnostic life must be by its very nature inward and not outward. In the life of the Spirit it Is the Spirit, the Inner Reality, that has built up and uses the mind, vital being and body as its Instrumentation; thought, feeling and action do not exist for themselves, they are not an object, but the means; they serve to express the manifested divine Reality within us: otherwise, without this inwardness, this spiritual origination, in a too externalised consciousness or by only external means, no greater or divine life is possible. In our present life of Nature, in our externalised surface existence, it is the world that seems to create us; but in the turn to the spiritual life it is we who must create ourselves and our world. In this new formula of creation, the inner life becomes of the first importance and the rest can be only its expression and outcome. It is this, indeed, that is indicated by our own strivings towards perfection, the perfection of our own soul and mind and life and the perfection of the life of the race. For we are given a world which is obscure, ignorant, material, imperfect, and our external conscious being is itself created by the energies, the pressure, the moulding operations of this vast mute obscurity, by physical birth, by environment, by a training through the impacts and shocks of life; and yet we are vaguely aware of something that is there in us or seeking to be, something other than what has been thus made, a Spirit self-existent, self-determining, pushing the nature towards the creation of an image of its own occult perfection or Idea of perfection. There is something that grows in us in answer to this demand, that strives to become the image of a divine Somewhat, and is impelled also to labour at the world outside that has been given to it and to remake that too in a greater image, in the image of its own spiritual and mental and vital growth, to make our world too something created according to our own mind and self-conceiving spirit, something new, harmonious, perfect.

But our mind is obscure, partial in its notions, misled by opposite surface appearances, divided between various possibilities; it is led in three different directions to any of which it may give an exclusive preference. Our mind, in its search for what must be, turns towards a concentration on our own inner spiritual growth and perfection, on our own individual being and inner living; or it turns towards a concentration on an individual development of our surface nature, on the perfection of our thought and outer dynamic or practical action on the world, on some idealism of our personal relation with the world around us; or it turns rather towards a concentration on the outer world itself, on making it better, more suited to our ideas and temperament or to our conception of what should be. On one side there is the call of our spiritual being which is our true self, a transcendent reality, a being of the Divine Being, not created by the world, able to live in itself, to rise out of world to transcendence; on the other side there is the demand of the world around us which is a cosmic form, a formulation of the Divine Being, a power of the Reality in disguise. There is too the divided or double demand of our being of Nature which is poised between these two terms, depends on them and connects them; for it is apparently made by the world and yet, because its true creator is in ourselves and the world-instrumentation that seems to make it is only the means first used, it is really a form, a disguised manifestation of a greater spiritual being within us. It is this demand that mediates between our preoccupation with an inward perfection or spiritual liberation and our preoccupation with the outer world and its formation, insists on a happier relation between the two terms and creates the ideal of a better individual in a better world. But it is within us that the Reality must be found and the source and foundation of a perfected life; no outward formation can replace it: there must be the true self realised within if there is to be the true life realised in world and Nature.

In the growth into a divine life the Spirit must be our first preoccupation; until we have revealed and evolved it in our self out of its mental, vital, physical wrappings and disguises, extracted it with patience from our own body, as the Upanishad puts it, until we have built up in ourselves an inner life of the Spirit, it is obvious that no outer divine living can become possible. Unless, indeed, it is a mental or vital godhead that we perceive and would be, -- but even then the individual mental being or the being of power and vital force and desire in us must grow into a form of that godhead before our life can be divine in that inferior sense, the life of the infraspiritual superman, mental demi-god or vital Titan, Deva or Asura. This inner life once created, to convert our whole surface being, our thought, feeling, action in the world, into a perfect power of that inner life, must be our other preoccupation. Only if we live in that deeper and greater way in our dynamic parts, can there be a force for creating a greater life or the world be remade whether In some power or perfection of Mind and Life or the power and perfection of the Spirit. A perfected human world cannot be created by men or composed of men who are themselves imperfect. Even if all our actions are scrupulously regulated by education or law or social or political machinery, what will be achieved is a regulated pattern of minds, a fabricated pattern of lives, a cultivated pattern of conduct; but a conformity of this kind cannot change, cannot re-create the man within, it cannot carve or cut out a perfect soul or a perfect thinking man or a perfect or growing living being. For soul and mind and life are powers of being and can grow but cannot be cut out or made; an outer process or formation can assist or can express soul and mind and life but cannot create or develop it. One can indeed help the being to grow, not by an attempt at manufacture, but by throwing on it stimulating influences or by lending to it one's forces of soul or mind or life; but even so the growth must still come from within it, determining from there what shall be made of these influences and forces, and not from outside. This is the first truth that our creative zeal and aspiration have to learn, otherwise all our human endeavour is foredoomed to turn in a futile circle and can end only in a success that is a specious failure.

To be or become something, to bring something into being is the whole labour of the force of Nature; to know, feel, do are subordinate energies that have a value because they help the being in its partial self-realisation to express what it is and help it too in its urge to express the still more not yet realised that it has to be. But knowledge, thought, action, -- whether religious, ethical, political, social, economic, utilitarian or hedonistic, whether a mental, vital or physical form or construction of existence,-cannot be the essence or object of life; they are only activities of the powers of being or the powers of its becoming, dynamic symbols of itself, creations of the embodied Spirit, its means of discovering or formulating what it seeks to be. The tendency of man's physical mind is to see otherwise and to turn the true method of things upside down, because it takes as essential or fundamental the surface forces or appearances of Nature; it accepts her creation by a visible or exterior process as the essence of her action and does not see that it is only a secondary appearance and covers a greater secret process: for Nature's occult process is to reveal the being through the bringing out of its powers and forms, her external pressure is only a means of awakening the involved being to the need of this evolution, of this self-formation. When the spiritual stage of her evolution is reached, this occult process must become the whole process; to get through the veil of forces and get at their secret mainspring, which is the Spirit itself, is of cardinal importance. To become ourselves is the one thing to be done; but the true ourselves is that which is within us, and to exceed our outer self of body, life and mind is the condition for this highest being, which is our true and divine being, to become self-revealed and active. It is only by growing within and living within that we can find it; once that is done, to create from there the spiritual or divine mind, life, body and through this instrumentation to arrive at the creation of a world which shall be the true environment of a divine living, -- this is the final object that Force of Nature has set before us. This then is the first necessity, that the individual, each individual, shall discover the Spirit, the divine reality within him and express that in all his being and living. A divine life must be first and foremost an inner life; for since the outward must be the expression of what is within, there can be no divinity in the outer existence if there is not the divinisation of the inner being. The Divinity in man dwells veiled in his spiritual centre; there can be no such thing as self-exceeding for man or a higher issue for his existence if there is not in him the reality of an eternal Self and Spirit.

To be and to be fully is Nature's aim in us; but to be fully is to be wholly conscious of one's being: unconsciousness, half consciousness or deficient consciousness is a state of being not In possession of itself; it is existence, but not fullness of being. To be aware wholly and integrally of oneself and of all the truth of one's being is the necessary condition of true possession of existence. This self-awareness Is what is meant by spiritual knowledge: the essence of spiritual knowledge is an intrinsic self-existent consciousness; all its action of knowledge, indeed all Its action of any kind, must be that consciousness formulating itself. All other knowledge is consciousness oblivious of itself and striving to return to its own awareness of itself and its contents; it is self-ignorance labouring to transform itself back into self-knowledge.

But also, since consciousness carries in itself the force of existence, to be fully is to have the intrinsic and integral force of one's being; it is to come into possession of all one's force of self and of all its use. To be merely, without possessing the force of one's being or with a half-force or deficient force of it, is a mutilated or diminished existence; it is to exist, but it is not fullness of being. It is possible, indeed, to exist only in status, with the force of being self-gathered and immobile in the self; but, even so, to be in dynamis as well as in status is the integrality of existence: power of self is the sign of the divinity of self, -- a powerless Spirit is no Spirit. But, as the spiritual consciousness is intrinsic and self-existent, so too this force of our spiritual being must be intrinsic, automatic in action, self-existent and self-fulfilling. What instrumentality it uses, must be part of itself; even any external instrumentality it uses must be made part of itself and expressive of its being. Force of being in conscious action is will; and whatever is the conscious will of the Spirit, its will of being and becoming, that all the existence must be able harmonically to fulfil. Whatever action or energy of action has not this sovereignty or is not master of the machinery of action, carries in it by that defect the sign of an imperfection of the force of being, of a division or disabling segmentation of the consciousness, of an incompleteness in the manifestation of the being.

Lastly, to be fully is to have the full delight of being. Being without delight of being, without an entire delight of itself and all things is something neutral or diminished; it is existence, but it is not fullness of being. This delight too must be intrinsic, self-existent, automatic; it cannot be dependent on things outside itself: whatever it delights in, it makes part of itself, has the joy of it as part of its universality. All unde light, all pain and suffering are a sign of imperfection, of incompleteness; they arise from a division of being, an incompleteness of consciousness of being, an incompleteness of the force of being. To become complete in being, in consciousness of being, in force of being, in delight of being and to live in this integrated completeness is the divine living.

But, again, to be fully is to be universally. To be in the limitations of a small restricted ego is to exist, but it is an imperfect existence: in its very nature it is to live in an incomplete consciousness, an incomplete force and delight of existence. It is to be less than oneself and it brings an inevitable subjection to ignorance, weakness and suffering: or even if by some divine composition of the nature it could exclude these things, it would be to live in a limited scope of existence, a limited consciousness and power and joy of existence. All being is one and to be fully is to be all that is. To be in the being of all and to include all in one's being, to be conscious of the consciousness of all, to be integrated in force with the universal force, to carry all action and experience in oneself and feel it as one's own action and experience, to feel all selves as one's own self, to feel all delight of being as one's own delight of being is a necessary condition of the integral divine living.

But thus to be universally in the fullness and freedom of one's universality, one must be also transcendentally. The spiritual fullness of the being is eternity; if one has not the consciousness of timeless eternal being, if one is dependent on body or embodied mind or embodied life, or dependent on this world or that world or on this condition of being or that condition of being, that is not the reality of self, not the fullness of our spiritual existence. To live only as a self of body or be only by the body is to be an ephemeral creature, subject to death and desire and pain and suffering and decay and decadence. To transcend, to exceed consciousness of body, not to be held in the body or by the body, to hold the body only as an instrument, a minor outward formation of self, is a first condition of divine living. Not to be a mind subject to ignorance and restriction of consciousness, to transcend mind and handle it as an instrument, to control it as a surface formation of self, is a second condition. To be by the self and Spirit, not to depend upon life, not to be identified with it, to transcend it and control and use it as an expression and instrumentation of the self, is a third condition. Even the bodily life does not possess its own full being in its own kind if the consciousness does not exceed the body and feel its physical oneness with all material existence; the vital life does not possess its own full living in its own kind if the consciousness does not exceed the restricted play of an individual vitality and feel the universal life as its own and its oneness with all life. The mentality is not a full conscious existence or activity in its own kind if one does not exceed the individual mental limits and feel a oneness with universal Mind and with all minds and enjoy one's integrality of consciousness fulfilled in their wealth of difference. But one must transcend not only the individual formula but the formula of the universe, for only so can either the individual or the universal existence find its own true being and a perfect harmonisation; both are in their outer formulation incomplete terms of the Transcendence, but they are that in their essence, and it is only by becoming conscious of that essence, that individual consciousness or universal consciousness can come to its own fullness and freedom of reality. Otherwise the individual may remain subject to the cosmic movement and its reactions and limitations and miss his entire spiritual freedom. He must enter into the supreme divine Reality, feel his oneness with it, live in it, be its self-creation: all his mind, life, physicality must be converted into terms of its Supernature; all his thoughts, feelings, actions must be determined by it and be it, its self-formation. All this can become complete in him only when he has evolved out of the Ignorance into the Knowledge and through the Knowledge into the supreme Consciousness and its dynamis and supreme delight of existence; but some essentiality of these things and their sufficient instrumentation can come with the first spiritual change and culminate in the life of the gnostic Supernature.

These things are impossible without an inward living; they cannot be reached by remaining in an external consciousness turned always outwards, active only or mainly on and from the surface. The individual being has to find himself, his true existence; he can only do this by going inward, by living within and from within: for the external or outer consciousness or life separated from the inner Spirit is the field of the Ignorance; it can only exceed itself and exceed the Ignorance by opening into the largeness of an inner self and life. If there is a being of the transcendence in us, it must be there in our secret self; on the surface there is only an ephemeral being of nature, made by limit and circumstance. If there is a self in us capable of largeness and universality, able to enter into a cosmic consciousness, that too must be within our inner being; the outer consciousness is a physical consciousness bound to its individual limits by the triple cord of mind, life and body: any external attempt at universality can only result either in an aggrandisement of the ego or an effacement of the personality by its extinction in the mass or subjugation to the mass. It is only by an inner growth, movement, action that the individual can freely and effectively universalise and transcendentalise his being. There must be for the divine living a transference of the centre and immediate source of dynamic effectuation of the being from out inward; for there the soul is seated, but it is veiled or half veiled and our immediate being and source of action is for the present on the surface. In men, says the Upanishad, the Self-Existent has cut the doors of consciousness outward, but a few turn the eye inward and it is these who see and know the Spirit and develop the spiritual being. Thus to look into ourselves and see and enter into ourselves and live within is the first necessity for transformation of nature and for the divine life.

This movement of going inward and living inward is a difficult task to lay upon the normal consciousness of the human being; yet there is no other way of self-finding. The materialistic thinker, erecting an opposition between the extrovert and the introvert, holds up the extrovert attitude for acceptance as the only safety: to go inward is to enter into darkness or emptiness or to lose the balance of the consciousness and become morbid; it is from outside that such inner life as one can construct is created, and its health Is assured only by a strict reliance on its wholesome and nourishing outer sources, -- the balance of the personal mind and life can only be secured by a firm support on external reality, for the material world is the sole fundamental reality. This may be true for the physical man, the born extrovert, who feels himself to be a creature of outward Nature; made by her and dependent on her, he would lose himself If he went inward: for him there is no inner being, no inner living. But the introvert of this distinction also has not the inner life; he is not a seer of the true inner self and of inner things, but the small mental man who looks superficially inside himself and sees there not his spiritual self but his life-ego, his mind-ego and becomes unhealthily preoccupied with the movements of this little pitiful dwarf creature. The idea or experience of an inner darkness when looking inwards is the first reaction of a mentality which has lived always on the surface and has no realised inner existence; it has only a constructed internal experience which depends on the outside world for the materials of its being. But to those into whose composition there has entered the power of a more inner living, the movement of going within and living within brings not a darkness or dull emptiness but an enlargement, a rush of new experience, a greater vision, a larger capacity, an extended life infinitely more real and various than the first pettiness of the life constructed for itself by our normal physical humanity, a joy of being which is larger and richer than any delight in existence that the outer vital man or the surface mental man can gain by their dynamic vital force and activity or subtlety and expansion of the mental existence. A silence, an entry into a wide or even immense or infinite emptiness is part of the inner spiritual experience; of this silence and void the physical mind has a certain fear, the small superficially active thinking or' vital mind a shrinking from it or dislike, -- for it confuses the silence with mental and vital incapacity and the void with cessation or non-existence: but this silence is the silence of the Spirit which is the condition of a greater knowledge, power and bliss, and this emptiness is the emptying of the cup of our natural being, a liberation of it from its turbid contents so that it may be filled with the wine of God; it is the passage not into non-existence but to a greater existence. Even when the being turns towards cessation, it is a cessation not in non-existence but into some vast ineffable of spiritual being or the plunge into the incommunicable superconscience of the Absolute.

In fact, this inward turning and movement is not an imprisonment in personal self, it is the first step towards a true universality; it brings to us the truth of our external as well as the truth of our internal existence. For this inner living can extend itself and embrace the universal life, it can contact, penetrate, englobe the life of all with a much greater reality and dynamic force than is in our surface consciousness at all possible. Our utmost universalisation on the surface is a poor and limping endeavour, -- it is a construction, a make-believe and not the real thing: for in our surface consciousness we are bound to separation of consciousness from others and wear the fetters of the ego. There our very selflessness becomes more often than not a subtle form of selfishness or turns into a larger affirmation of our ego; content with our pose of altruism, we do not see that it is a veil for the imposition of our individual self, our ideas, our mental and vital personality, our need of ego-enlargement upon the others whom we take up into our expanded orbit. So far as we really succeed in living for others, it is done by an inner spiritual force of love and sympathy; but the power and field of effectuality of this force in us are small, the psychic movement that prompts it is incomplete, its action often ignorant because there is contact of mind and heart but our being does not embrace the being of others as ourselves. An external unity with others must always be an outward joining and association of external lives with a minor inner result; the mind and heart attach their movements to this common life and the beings whom we meet there; but the common external life remains the foundation,-the inward constructed unity, or so much of it as can persist in spite of mutual ignorance and discordant egoisms, conflict of minds, conflict of hearts, conflict of vital temperaments, conflict of interests, is a partial and Insecure superstructure. The spiritual consciousness, the spiritual life reverses this principle of building; It bases Its action m the collective life upon an Inner experience and Inclusion of others in our own being, an Inner sense and reality of oneness. The spiritual individual acts out of that sense of oneness which gives him immediate and direct perception of the demand of self on other self, the need of the life, the good, the work of love and sympathy that can truly be done. A realisation of spiritual unity, a dynamisation of the intimate consciousness of one-being, of one self in all beings, can alone found and govern by its truth the action of the divine life.

In the gnostic or divine being, in the gnostic life, there will be a close and complete consciousness of the self of others, a consciousness of their mind, life, physical being which are felt as if they were one's own. The gnostic being will act, not out of a surface sentiment of love and sympathy or any similar feeling, but out of this close mutual consciousness, this intimate oneness. All his action in the world will be enlightened by a truth of vision of what has to be done, a sense of the will of the Divine Reality in him which is also the Divine Reality in others, and it will be done for the Divine in others and the Divine in all, for the effectuation of the truth of purpose of the All as seen in the light of the highest Consciousness and in the way and by the steps through which it must be effectuated In the power of the Supernature. The gnostic being finds himself not only in his own fulfilment, which is the fulfilment of the Divine Being and Will in him, but in the fulfilment of others; his universal individuality effectuates itself in the movement of the All in all beings towards its greater becoming. He sees a divine working everywhere; what goes out from him into the sum of that divine working, from the inner Light, Will, Force that works in him, is his action. There is no separative ego in him to initiate anything; it is the Transcendent and Universal that moves out through his universalised individuality into the action of the universe. As he does not live for a separate ego, so too he does not live for the purpose of any collective ego; he lives in and for the Divine in himself, in and for the Divine in the collectivity, in and for the Divine in all beings. This universality in action, organised by the all-seeing Will in the sense of the realised oneness of all, is the law of his divine living.

It is, then, this spiritual fulfilment of the urge to individual perfection and an inner completeness of being that we mean first when we speak of a divine life. It is the first essential condition of a perfected life on earth, and we are therefore right in making the utmost possible individual perfection our first supreme business. The perfection of the spiritual and pragmatic relation of the individual with all around him is our second preoccupation; the solution of this second desideratum lies in a complete universality and oneness with all life upon earth which is the other concomitant result of an evolution into the gnostic consciousness and nature. But there still remains the third desideratum, a new world, a change in the total life of humanity or, at the least, a new perfected collective life in the earth-nature. This calls for the appearance not only of isolated evolved individuals acting in the unevolved mass, but of many gnostic individuals forming a new kind of beings and a new common life superior to the present individual and common existence. A collective life of this kind must obviously constitute itself on the same principle as the life of the gnostic individual. In our present human existence there is a physical collectivity held together by the common physical life-fact and all that arises from it, community of interests, a common civilisation and culture, a common social law, an aggregate mentality, an economic association, the ideals, emotions, endeavours of the collective ego with the strand of individual ties and connections running through the whole and helping to keep it together. Or, where there is a difference in these things, opposition, conflict, a practical accommodation or an organised compromise is enforced by the necessity of living together; there is erected a natural or a constructed order. This would not be the gnostic divine way of collective living; for there what would bind and hold all together would be, not the fact of life creating a sufficiently united social consciousness, but a common consciousness consolidating a common life. All will be united by the evolution of the Truth-Consciousness in them; in the changed way of being which this consciousness would bring about in them, they will feel themselves to be embodiments of a single self, souls of a single Reality; illumined and motived by a fundamental unity of knowledge, actuated by a fundamental unified will and feeling, a life expressing the spiritual Truth would find through them Its own natural forms of becoming. An order there would be, for truth of oneness creates its own order: a law or laws of living there might be, but these would be self-determined; they would be an expression of the truth of a spiritually united being and the truth of a spiritually united life. The whole formation of the common existence would be a self-building of the spiritual forces that must work themselves out spontaneously in such a life: these forces would be received inwardly by the inner being and expressed or self-expressed in a native harmony of idea and action and purpose.

An increasing mechanisation, a standardisation, a fixing of all into a common mould in order to ensure harmony is the mental method, but that would not be the law of this living. There would be a considerable free diversity between different gnostic communities; each would create its own body of the life of the spirit: there would be, too, a considerable free diversity in the self-expression of the individuals of a single community. But this free diversity would not be a chaos or create any discord; for a diversity of one Truth of knowledge and one Truth of life would be a correlation and not an opposition. In a gnostic consciousness there would be no ego-insistence on personal idea and no push or clamour of personal will and interest: there would be instead the unifying sense of a common Truth in many forms, a common self in many consciousnesses and bodies; there would be a universality and plasticity which saw and expressed the One in many figures of itself and worked out oneness in all diversities as the inherent law of the Truth-Consciousness and its truth of nature. A single Consciousness-Force, of which all would be aware and see themselves as its instruments, would act through all and harmonise their action together. The gnostic being would feel a single consonant Force of Supernature acting in all: he would accept its formation in himself and obey or use the knowledge and power it gave him for the divine work, but he would be under no urge or compulsion to set the power and knowledge in him against the power and knowledge of others or affirm himself as an ego striving against other egos. For the spiritual self has its own inalienable joy and plenitude inviolable in all conditions, its own infinity of truth of being: that it feels always in fullness whatever may be the outward formulation. The truth of the Spirit within would not depend on a particular formation; It would have no need, therefore, to struggle for any particular outward formulation and self-affirmation: forms would arise of themselves plastically, in suitable relation to other formulations and each in its own place in the whole formulation. Truth of gnostic consciousness and being establishing itself can find its harmony with all other truth of being around it. A spiritual or gnostic being would feel his harmony with the whole gnostic life around him, whatever his position in the whole. According to his place In it he would know how to lead or to rule, but also how to subordinate himself; both would be to him an equal delight: for the Spirit's freedom, because it is eternal, self-existent and inalienable, can be felt as much in service and willing subordination and adjustment with other selves as in power and rule. An inner spiritual freedom can accept its place in the truth of an inner spiritual hierarchy as well as in the truth, not incompatible with it, of a fundamental spiritual equality. It is this self-arrangement of Truth, a natural order of the Spirit, that would exist ill a common life of different degrees and stages of the evolving gnostic being. Unity is the basis of the gnostic consciousness, mutuality the natural result of its direct awareness of oneness in diversity, harmony the inevitable power of the working of its force. Unity, mutuality and harmony must therefore be the inescapable law of a common or collective gnostic life. What forms it might take would depend upon the will of evolutionary manifestation of the Supernature, but this would be its general character and principle.

This is the whole sense and the inherent law and necessity of the passage from the purely mental and material being and life to the spiritual and supramental being and life, that the liberation, perfection, self-fulfilment for which the being in the Ignorance is seeking can only be reached by passing out of his present nature of Ignorance into a nature of spiritual self-knowledge and world-knowledge. This greater nature we speak of as Supernature because it Is beyond his actual level of consciousness and capacity; but in fact It Is his own true nature, the height and completeness of It, to which he must arrive if he is to find his real self and whole possibility of being. Whatever happens in Nature must be the result of Nature, the effectuation of what is implied or inherent in it. Its Inevitable fruit and consequence. If our nature is a fundamental Inconscience and Ignorance arriving with difficulty at an imperfect knowledge, an imperfect formulation of consciousness and being, the results in our being, life and action and creation must be, as they now are, a constant imperfection and insecure half result, an imperfect mentality, an imperfect life, an imperfect physical existence. We seek to construct systems of knowledge and systems of life by which we can arrive at some perfection of our existence, some order of right relations, right use of mind, right use and happiness and beauty of life, right use of the body. But what we achieve is a constructed half-rightness mixed with much that is wrong and unlovely and unhappy; our successive constructions, because of the vice in them and because mind and life cannot rest permanently anywhere in their seeking, are exposed to destruction, decadence, disruption of their order, and we pass from them to others which are not more finally successful or enduring, even if on one side or another they may be richer and fuller or more rationally plausible. It cannot be otherwise, because we can construct nothing which goes beyond our nature; imperfect, we cannot construct perfection, however wonderful may seem to us the machinery our mental ingenuity invents, however externally effective. Ignorant, we cannot construct a system of entirely true and fruitful self-knowledge or world-knowledge: our science itself is a construction, a mass, of formulas and devices; masterful in knowledge of processes and in the creation of apt machinery, but ignorant of the foundations of our being and of world-being, it cannot perfect our nature and therefore cannot perfect our life.

Our nature, our consciousness is that of beings ignorant of each other, separated from each other, rooted in a divided ego, who must strive to establish some kind of relation between their embodied ignorances; for the urge to union and forces making for union are there In Nature. Individual and group harmonies of a comparative and qualified completeness are created, a social cohesion Is accomplished; but in the mass the relations formed are constantly marred by imperfect sympathy, imperfect understanding, gross misunderstandings, strife, discord, unhappiness. It cannot be otherwise so long as there is no true union of consciousness founded upon a nature of self-knowledge, inner mutual knowledge, inner realisation of unity, concord of our inner forces of being and inner forces of life. In our social building we labour to establish some approach to unity, mutuality, harmony, because without these things there can be no perfect social living; but what we build is a constructed unity, an association of interests and egos enforced by law and custom and Imposing an artificial constructed order in which the interests of some prevail over the interests of others and only a half accepted half enforced, half natural half artificial accommodation keeps the social whole in being. Between community and community there is a still worse accommodation with a constant recurrence of the strife of collective ego with collective ego. This is the best that we can do and all our persistent readjustments of the social order can bring us nothing better than an imperfect structure of life.

It is only if our nature develops beyond itself, if it becomes a nature of self-knowledge, mutual understanding, unity, a nature of true being and true life that the result can be a perfection of ourselves and our existence, a life of true being, a life of unity, mutuality, harmony, a life of true happiness, a harmonious and beautiful life. If our nature is fixed in what it is, what it has already become, then no perfection, no real and enduring happiness is possible in earthly life; we must seek it not at all and do the best we can with our imperfections, or we must seek it else where, in a supraterrestrial hereafter, or we must go beyond all such seeking and transcend life by an extinction of nature and ego in some Absolute from which this strange and unsatisfactory being of ours has come into existence. But if in us there is a spiritual being which is emerging and our present state is only an imperfection or half-emergence, if the Inconscient is a starting point containing in itself the potency of a Superconscience and Supernature which has to evolve, a veil of apparent Nature m which that greater consciousness Is concealed and from which it has to unfold Itself, if an evolution of being is the law, then what we are seeking for is not only possible but part of the eventual necessity of things. It is our spiritual destiny to manifest and become that Supernature, -- for it is the nature of our true self, our still occult, because unevolved, whole being. A nature of unity will then bring inevitably its life-result of unity, mutuality, harmony. An inner life awakened to a full consciousness and to a full power of consciousness will bear its inevitable fruit in all who have it, self-knowledge, a perfected existence, the joy of a satisfied being, the happiness of a fulfilled nature.

An innate character of the gnostic consciousness and the instrumentation of Supernature is a wholeness of sight and action, a unity of knowledge with knowledge, a reconciliation of all that seems contrary in our mental seeing and knowing, an identity of Knowledge and Will acting as a single power in perfect unison with the truth of things; this inborn character of Supernature is the foundation of the perfect unity, mutuality, harmony of its action. In the mental being there is a discord of its constructed knowledge with the real or the whole truth of things, so that even what is true in it is often or is eventually ineffective or only partially effective. Our discoveries of truth are overthrown, our passionate effectuations of truth are frustrated; often the result of our action becomes part of a scheme we did not intend for a purpose whose legitimacy we would not a knowledge, or the truth of the idea is deceived by the actual outcome of its pragmatic success. Even If there is a successful realisation of the idea, yet because the idea is incomplete, an isolated construction of the mind separate from the one and whole truth of things, its success must sooner or later end in disillusionment and a new endeavour. The discordance of our seeing and our notions with the true truth and the whole truth of things, the partiality and superficiality of our mind's deceptive constructions, is the cause of our frustration. But there is also not only a discord of knowledge with knowledge but of will with will and of knowledge with will in the same being, a division and disharmony between them, so that where the knowledge is ripe or sufficient some will in the being opposes it or the will fails it; where the will is powerful, vehement or firmly or forcefully effective, knowledge guiding it to its right use is lacking. All kinds of disparity and maladjustment and incompleteness of our knowledge, will, capacity, executive force and dealing intervene constantly in our action, our working out of life, and are an abundant source of imperfection or ineffectivity. These disorders, defects and disharmonies are normal to a status and energy of Ignorance and can only be dissolved by a greater light than that of mind-nature or life-nature. An identity and authenticity and a harmony of truth with truth are the native character of all gnostic seeing and action; as the mind grows into the gnosis, our mental seeing and action lifted into the gnostic light or visited and ruled by it would begin to partake of this character and, even if still restricted and within limits, must become much more perfect and within these limits effective: the causes of our incapacity and frustration would begin to diminish and disappear. But also the larger existence will invade the mind with the potencies of a greater consciousness and a greater force, a bringing out of new powers of the being. Knowledge is power and act of consciousness, Will is conscious power and conscious act of force of being; both in the gnostic being will reach greater magnitudes than any we now know, a higher degree of themselves, a richer instrumentation: for wherever there is an increase of consciousness, there is an increase of the potential force and the actual power of the existence.

In the terrestrial formulation of Knowledge and Power, this correlation is not altogether apparent because there consciousness itself is concealed in an original Inconscience and the natural strength and rhythm of its powers in their emergence are diminished and disturbed by the discordances and the veils of the Ignorance. The Inconscient there is the original, potent and automatically effective Force, the conscious mind is only a small labouring agent; but that is because the conscious mind in us has a limited individual action and the Inconscient is an immense action of a universal concealed Consciousness: the cosmic Force, masked as a material Energy, hides from our view by its insistent materiality of process the occult fact that the working of the Inconscient is really the expression of a vast universal Life, a veiled universal Mind, a hooded Gnosls, and without these origins of itself it could have no power of action, no organising coherence. Life-Force also in the material world seems to be more dynamic and effective than Mind; our Mind is free and fully powerful in idea and cognition only: its force of action, its power of effectuation outside this mental field is obliged to work with Life and Matter as instruments and, under the conditions imposed on it by Life and Matter, our Mind is hampered and half-effective. But even so we see that Nature-force in the mental being is much more powerful to deal with himself and with Life and Matter than Nature-force in the animal; it is the greater force of consciousness and knowledge, the greater emerged force of being and will that constitute this superiority. In human life itself the vital man seems to have a stronger dynamis of action than the mental man because of his superiority in kinetic life-force: the intellectual tends to be effective in thought but ineffective in power over the world, while the kinetic vital man of action dominates life. But it is his use of Mind that enables him to arrive at a full exploitation of this superiority, and in the end the mental man by his power of knowledge, his science, is able to extend the mastery of existence far beyond what Life in Matter could accomplish by its own agencies or what the vital man could accomplish with his life-force and life-instinct without that increase of effective knowledge. An immensely greater power over existence and over Nature must come when a still greater consciousness emerges and replaces the hampered operations of the mental Energy in our too individualised and restricted force of existence.

A certain fundamental subjection of Mind to Life and Matter and an acceptance of this subjection, an inability to make the law of Mind directly dominant and modify by its powers the blinder law and operations of these inferior forces of being, remains even in the midst of our greatest mental mastery over self and things; but this limitation is not insuperable. It is the interest of occult knowledge that it shows us, -- and a dynamic force of spiritual knowledge brings us the same evidence, -- that this subjection of Mind to Matter, of the Spirit to a lesser law of Life is not what it at first appears to be, a fundamental condition of things, an inviolable and unalterable rule of Nature. The greatest, most momentous natural discovery that man can make is this that Mind, and still more the force of the Spirit, can in many tried and yet untried ways and in all directions, -- by its own nature and direct power and not only by devices and contrivances such as the superior material instrumentation discovered by physical Science, -- overcome and control Life and Matter. In the evolution of the gnostic supernature this direct power of consciousness, this direct action of the force of the being, its free mastery and control of Life and Matter, would be consummated and reach their acme. For the greater knowledge of the gnostic being would not be in the main an outwardly acquired or learned knowledge, but the result of an evolution of consciousness and of the force of consciousness, a new dynamisation of the being. As a consequence, he would awake to and possess many things, a clear and complete knowledge of self, a direct knowledge of others, a direct knowledge of hidden forces, a direct knowledge of the occult mechanism of Mind and Life and Matter, which are beyond our present attainment. This new knowledge and action of knowledge would be based on an immediate intuitive consciousness of things and an immediate intuitive control of things; an operative insight, now supernormal to us, would be the normal functioning of this consciousness, and an integral assured effectivity both in the mass of action and in its detail would be the outcome of the change. For the gnostic being would be in unison and communion with the Consciousness-Force that is at the root of everything: his vision and his will would be the channel of the supramental Real-Idea, the self-effective Truth-Force; his action would be a free manifestation of the power and workings of the root Force of existence, the force of an all-determining conscious Spirit whose formulations of consciousness work out inevitably in Mind, Life and Matter. Acting in the light and power of the supramental knowledge, the evolving gnostic being would be more and more master of himself, master of the forces of consciousness, master of the energies of Nature, master of his instrumentation of Life and Matter. In the lesser status, the intermediate stages or formations of the evolving gnostic nature, this power would not be present In Its fullness: but In some degree of its activities It would be there; incipient and increasing with the ascent of the scale, it would be a natural concomitant of the growth of consciousness and knowledge.

A new power and powers of consciousness would be, then, an inevitable consequence of an evolution of Consciousness-Force passing beyond Mind to a superior cognitive and dynamic principle. In their essential nature these new powers must have the character of a control of Mind over Life and Matter, of the conscious Life-will and Life-force over Matter, of the spirit over mind, life and matter; they would have the character also of a breaking down of the barriers between soul and soul, mind and mind, life and life: such a change would be indispensable for the instrumentation of the gnostic life. For a total gnostic or divine living would include not only the individual life of the being but the life of others made one with the individual in a common uniting consciousness. Such a life must have for its main constituting power a spontaneous and innate, not a constructed, unity and harmony; this can only come by a greater identity of being and consciousness between individual and individual unified in their spiritual substance, feeling themselves to be self and self of one self-existence, acting in a greater unitarian force of knowledge, a greater power of the being. There must be an inner and direct mutual knowledge based upon a consciousness of oneness and identity, a consciousness of each other's being, thought, feeling, inner and outer movements, a conscious communication of mind with mind, of heart with heart, a conscious impact of life upon life, a conscious interchange of forces of being with forces of being; in any absence or deficiency of these powers and their intimate light there could not be a real or complete unity or a real and complete natural fitting of each individual's being, thought, feeling, inner and outer movements with those of the individuals around him. A growing basis and structure of conscious unanimism, we might 'say, would be the character of this more evolved life.

Harmony is the natural rule of the Spirit, it is the inherent law and spontaneous consequence of unity in multiplicity, of unity in diversity, of a various manifestation of oneness. In a pure and blank unity there could be indeed no place for harmony, for there is nothing to harmonise; in a complete or a governing diversity there must be either discord or a fitting together of differences, a constructed harmony. But in a gnostic unity in multiplicity the harmony would be there as a spontaneous expression of the unity, and this spontaneous expression presupposes a mutuality of consciousness aware of other consciousness by a direct inner contact and interchange. In infrarational life harmony is secured by an instinctive oneness of nature and oneness of the action of the nature, an instinctive communication, an instinctive or direct vital-intuitional sense-understanding by which the individuals of an animal or insect community are able to co-operate. In human life this is replaced by understanding through sense-knowledge and mental perception and communication of ideas by speech, but the means that have to be used are Imperfect and the harmony and cooperation incomplete. In a gnostic life, a life of superreason and supernature, a self-aware spiritual unity of being and a spiritual conscious community and interchange of nature would be the deep-and ample root of understanding: this greater life would have evolved new and superior means and powers of uniting consciousness inwardly with consciousness; intimacy of consciousness communicating inwardly and directly with consciousness, thought with thought, vision with vision, sense with sense, life with life, body-awareness with body-awareness, would be its natural basic instrumentation. All these new powers taking up the old outward instruments and using them as a subordinate means with a far greater power and to more purpose would be put to the service of the self-expression of the Spirit in a profound oneness of being and life.

An evolution of innate and latent but as yet unevolved powers of consciousness is not considered admissible by the modern mind, because these exceed our present formulation of Nature and, to our ignorant preconceptions founded on a limited experience, they seem to belong to the supernatural, to the miraculous and occult; for they surpass the known action of material Energy which is now ordinarily accepted as the sole cause and mode of things and the sole instrumentation of the World-Force. A human working of marvels, by the conscious being discovering and developing an instrumentation of material forces overpassing anything that Nature has herself organised, is accepted as a natural fact and an almost unlimited prospect of our existence; an awakening, a discovery, an instrumentation of powers of consciousness and of spiritual, mental and life forces overpassing anything that Nature or man has yet organised is not admitted as possible. But there would be nothing supernatural or miraculous in such an evolution, except in so far as it would be a supernature or superior nature to ours just as human nature Is a supernature or superior nature to that of animal or plant or material objects. Our mind and its powers, our use of reason, our mental intuition and insight, speech, possibilities of philosophical, scientific, aesthetic discovery of the truths and potencies of being and a control of its forces are an evolution that has taken place: yet it would seem impossible if we took our stand on the limited animal consciousness and its capacities; for there is nothing there to warrant so prodigious a progression. But still there are vague initial manifestations, rudimentary elements or arrested possibilities in the animal to which our reason and intelligence with their extraordinary developments stand as an unimaginable journey from a poor and unpromising point of departure. The rudiments of spiritual powers belonging to the gnostic Supernature are similarly there even in our ordinary composition, but only occasionally and sparsely active. It is not irrational to suppose that at this much higher stage of the evolution a similar but greater progression starting from these rudimentary beginnings might lead to another immense development and departure.

In mystic experience, -- when there is an opening of the inner centres, or in other ways, spontaneously or by will or endeavour or in the very course of the spiritual growth,-new powers of consciousness have been known to develop; they present themselves as if an automatic consequence of some inner opening or in answer to a call in the being, so much so that it has been found necessary to recommend to the seeker not to hunt after these powers, not to accept or use them. This rejection is logical for those who seek to withdraw from life; for all acceptance of greater power would bind to life or be a burden on the bare and pure urge towards liberation. An indifference to all other aims and issues is natural for the God-lover who seeks God for His own sake and not for power or any other inferior attraction; the pursuit of these alluring but often dangerous forces would be a deviation from his purpose. A similar rejection is a necessary self-restraint and a spiritual discipline for the immature seeker, since such powers may be a great, even a deadly peril; for their supernormality may easily feed in him an abnormal exaggeration of the ego. Power in itself may be dreaded as a temptation by the aspirant to perfection, because power can abase as well as elevate; nothing is more liable to misuse. But when new capacities come as an inevitable result of the growth into a greater consciousness and a greater life and that growth is part of the very aim of the spiritual being within us, this bar does not operate; for a growth of the being into Supernature and its life in Supernature cannot take place or cannot be complete without bringing with it a greater power of consciousness and a greater power of life and the spontaneous development of an instrumentation of knowledge and force normal to that Supernature. There is nothing in this future evolution of the being which could be regarded as irrational or incredible; there is nothing in it abnormal or miraculous: it would be the necessary course of the evolution of consciousness and its forces in the passage from the mental to the gnostic or supramental formulation of our existence. This action of the forces of Supernature would be a natural, normal and spontaneously simple working of the new higher or greater consciousness into which the being enters in the course of his self-evolution; the gnostic being accepting the gnostic life would develop and use the powers of this greater consciousness, even as man develops and uses the powers of his mental nature.

It is evident that such an increase of the power or powers of consciousness would be not only normal but indispensable to a greater and more perfect life. Human life with its partial harmony, in so far as that is not maintained by the imposition of a settled law and order on the constituent individuals through a partly willing, partly induced, partly forced or unavoidable acceptance, reposes on the agreement of the enlightened or Interested elements in their mind, heart, life-sense, an assent to a composite body of common Ideas, desires, vital satisfactions, aims of existence. But there is In the mass of constituting individuals an Imperfect understanding and knowledge of the ideas, life-aims, life-motives which they have accepted, an imperfect power In their execution, an imperfect will to maintain them always unimpaired, to carry them out fully or to bring the life to a greater perfection; there is an element of struggle and discord, a mass of repressed or unfulfilled desires and frustrated wills, a simmering suppressed unsatisfaction or all awakened or eruptive discontent or unequally satisfied interests; there are new ideas, life-motives that break in and cannot be correlated without upheaval and disturbance; there are life-forces at work in human beings and their environment that are at variance with the harmony that has been constructed, and there is not the full power to overcome the discords and dislocations created by a clashing diversity of mind and life and by the attack of disrupting forces in universal Nature. What is lacking is a spiritual knowledge and spiritual power, a power over self, a power born of inner unification with others, a power over the surrounding or invading world-forces, a full-visioned and fully equipped power of effectuation of knowledge; it is these capacities missing or defective in us that belong to the very substance of gnostic being, for they are inherent in the light and dynamis of the gnostic nature.

But, in addition to the imperfect accommodation of the minds, hearts, lives of the constituting individuals in a human society, the mind and the life of the individual himself are actuated by forces that are not in accord with each other; our attempts to accord them are imperfect, and still more imperfect is our force to put any one of them into integral or satisfying execution in life. Thus the law of love and sympathy is natural to our consciousness; as we grow in Spirit, its demand of us increases: but there is also the demand of the intellect, the push of the vital force and its impulses in us, the claim and pressure of many other elements that do not coincide with the law of love and sympathy, nor do we know how to fit them all into the whole law of existence or to render any or all of them either justly and entirely effective or imperative. In order to make them concordant and actively fruitful in the whole being and whole life, we have to grow into a more complete spiritual nature; we have, by that growth, to live in the light and force of a higher and larger and more integral consciousness of which knowledge and power, love and sympathy and play of life-will are all natural and ever-present accorded elements; we have to move and act in a light of Truth which sees intuitively and spontaneously the thing to be done and the way to do it and intuitively and spontaneously fulfils itself in the act, and the force, -- taking up into that intuitive spontaneity of their truth, into its simple spiritual and supreme normality, the complexity of our forces of being and suffusing with their harmonised realities all the steps of Nature.

It should be evident that no rationalised piecing together or ingenuity of mental construction can accord or harmonise this complexity; it is only the intuition and self-knowledge of an awakened Spirit that can do it. That would be the nature of the evolved supramental being and his existence; his spiritual sight and sense would take up all the forces of the being in a unifying consciousness and bring them into a normality of accorded action: for this accord and concord are the true normality of the Spirit; the discord, the disharmony of our life and nature is abnormal to it although it is normal to the life of the Ignorance. It is indeed because it is not normal to the Spirit that a knowledge within us is dissatisfied and strives towards a greater harmony in our existence. This accord and concord of the whole being, which is natural to the gnostic individual, would be equally natural to a community of gnostic beings; for it would rest on a union of self with self in the light of a common and mutual self-awareness. It is true that in the total terrestrial existence of which the gnostic life would be a part, there would be still continuing within it a life belonging to a less evolved order; the intuitive and gnostic life would have to fit into this total existence and carry into it as much of its own law of unity and harmony as may be possible. Here the law of spontaneous harmony might seem to be inapplicable, since the relation of the gnostic life with the Ignorant life around it would not be founded on a mutuality of self-knowledge and a sense of one being and common consciousness; It would be a relation of action of knowledge to action of Ignorance. But this difficulty need not be so great as It seems now to us; for the gnostic knowledge would carry in it a perfect understanding of the consciousness of the Ignorance, and it would not be impossible, therefore, for an assured gnostic life to harmonise its existence with that of all the less developed life co-existent with It in the earth-nature.

If this is our evolutionary destiny, it remains for us to see where we stand at this juncture in the evolutionary progression, -- a progression which has been cyclic or spiral rather than in a straight line or has at least journeyed in a very zigzag swinging curve of advance, -- and what prospect there is of any turn towards a decisive step in the near or measurable future. In our human aspiration towards a personal perfection and the perfection of the life of the race the elements of the future evolution are foreshadowed and striven after, but in a confusion of half-enlightened knowledge; there is a discord between the necessary elements, an opposing emphasis, a profusion of rudimentary unsatisfying and ill-accorded solutions. These sway between the three principal preoccupations of our idealism, -- the complete single development of the human being in himself, the perfectibility of the individual, a full development of the collective being, the perfectibility of society, and, more pragmatically restricted, the perfect or best possible relations of individual with individual and society and of community with community. An exclusive or dominant emphasis is laid sometimes on the individual, sometimes on the collectivity or society, sometimes on a right and balanced relation between the individual and the collective human whole. One idea holds up the growing life, freedom or perfection of the human individual as the true object of our existence,-whether the 'ideal be merely a free self-expression of the personal being or a self-governed whole of complete mind, fine and ample life and perfect body, or a spiritual perfection and liberation. In this view society is there only as a field of activity and growth for the individual man and serves best its function when it gives as far as possible a wide room, ample means, a sufficient freedom or guidance of development to his thought, his action, his growth, his possibility of fullness of being. An opposite idea gives the collective life the first or the sole importance; the existence, the growth of the race is all: the individual has to live for the society or for mankind, or, even, he is only a cell of the society, he has no other use or purpose of birth, no other meaning of his presence In Nature, no other function. Or it is held that the nation, the society, the community is a collective being, revealing its soul in its culture, power of life, ideals, institutions, all its ways of self-expression; the individual life has to cast itself m that mould of culture, serve that power of life, consent only to exist as an instrument for the maintenance and efficiency of the collective existence. In another idea the perfection of man lies In his ethical and social relations with other men; he is a social being and has to live for society, for others, for his utility to the race: the society also is there for the service of all, to give them their right relation, education, training, economic opportunity, right frame of life. In the ancient cultures the greatest emphasis was laid on the community and the fitting of the individual into the community, but also there grew up an idea of the perfected individual; in ancient India it was the idea of the spiritual individual that was dominant, but the society was of extreme importance because in it and under its moulding influence the individual had to pass first through the social status of the physical, vital, mental being with his satisfaction of interest, desire, pursuit of knowledge and right living before he could reach fitness for a truer self-realisation and a free spiritual existence. In recent times the whole stress has passed to the life of the race, to a search for the perfect society, and latterly to a concentration on the right organisation and scientific mechanisation of the life of mankind as a whole; the individual now tends more to be regarded only as a member of the collectivity, a unit of the race whose existence must be subordinated to the common aims and total interest of the organised society, and much less or not at all as a mental or spiritual being with his own right and power of existence. This tendency has not yet reached its acme everywhere, but everywhere it Is rapidly increasing and heading towards dominance.

Thus, in the vicissitudes of human thought, on one side the individual is moved or invited to discover and pursue his own self-affirmation, his own development of mind and life and body, his own spiritual perfection; on the other he is called on to efface and subordinate himself and to accept the ideas, ideals, will, instincts, interests of the community as his own. He is moved by Nature to live for himself and by something deep within him to affirm his individuality; he is called upon by society and by a certain mental idealism to live for humanity or for the greater good of the community. The principle of self and its interest is met and opposed by the principle of altruism. The State erects its godhead and demands his obedience, submission, subordination, self-immolation; the individual has to affirm against this exorbitant claim the rights of his ideals, his ideas, his personality, his conscience. It is evident that all this conflict of standards is a groping of the mental Ignorance of man seeking to find its way and grasping different sides of the truth but unable by its want of integrality in knowledge to harmonise them together. A unifying and harmonising knowledge can alone find the way, but that knowledge belongs to a deeper principle of our being to which oneness and integrality are native. It is only by finding that in ourselves that we can solve the problem of our existence and with it the problem of the true way of individual and communal living.

There is a Reality, a truth of all existence which is greater and more abiding than all its formations and manifestations; to find that truth and Reality and live in it, achieve the most perfect manifestation and formation possible of it, must be the secret of perfection whether of individual or communal being. This Reality is there within each thing and gives to each of its formations its power of being and value of being. The universe is a manifestation of the Reality, and there is a truth of the universal existence, a Power of cosmic being, an all-self or world-spirit. Humanity is a formation or manifestation of the Reality in the universe, and there is a truth and self of humanity, a human spirit, a destiny of human life. The community is a formation of the Reality, a manifestation of the spirit of man, and there is a truth, a self, a power of the collective being. The individual is a formation of the Reality, and there is a truth of the individual, an individual self, soul or spirit that expresses itself through the individual mind, life and body and can express itself too in something that goes beyond mind, life and body, something even that goes beyond humanity. For our humanity is not the whole of the Reality or its best possible self-formation or self-expressions-the Reality has assumed before man existed an infrahuman formation and self-creation and can assume after him or in him a suprahuman formation and self-creation. The individual as spirit or being is not confined within his humanity; he has been less than human, he can become more than human. The universe finds itself through him even as he finds himself in the universe, but he is capable of becoming more than the universe, since he can surpass it and enter Into something in himself and in it and beyond it that is absolute. He is not confined within the community; although his mind and life are, in a way, part of the communal mind and life, there is something in him that can go beyond them. The community exists by the individual, for its mind and life and body are constituted by the mind and life and body of its composing individuals; if that were abolished or disaggregated, its own existence would be abolished or disaggregated, though some spirit or power of it might form again in other individuals: but the individual is not a mere cell of the collective existence; he would not cease to exist if separated or expelled from the collective mass. For the collectivity, the community is not even the whole of humanity and it is not the world: the individual can exist and find himself elsewhere in humanity or by himself in the world. If the community has a life dominating that of the individuals which constitute it, still it does not constitute their whole life. If it has its being which it seeks to affirm by the life of the individuals, the individual also has a being of his own which he seeks to affirm in the life of the community. But he is not tied to that, he can affirm himself in another communal life, or, if he is strong enough, in a nomad existence or in an eremite solitude where, if he cannot pursue or achieve a complete material living, he can spiritually exist and find his own reality and indwelling self of being.

The individual is indeed the key of the evolutionary movement; for it is the individual who finds himself, who becomes conscious of the Reality. The movement of the collectivity is a largely subconscious mass-movement; it has to formulate and express itself through the individuals to become conscious: its general mass-consciousness is always less evolved than the consciousness of its most developed individuals, and it progresses in so far as it accepts their impress or develops what they develop. The individual does not owe his ultimate allegiance either to the State which is a machine or to the community which is a part of life and not the whole of life: his allegiance must be to the Truth, the Self, the Spirit, the Divine which is in him and in all; not to subordinate or lose himself in the mass, but to find and express that truth of being in himself and help the community and humanity in its seeking for its own truth and fullness of being must be his real object of existence. But the extent to which the power of the individual life or the spiritual Reality within it becomes operative, depends on his own development: so long as he is undeveloped, he has to subordinate in many ways his undeveloped self to whatever is greater than it. As he develops, he moves towards a spiritual freedom, but this freedom is not something entirely separate from all-existence; it has a solidarity with it because that too is the Self, the same Spirit. As he moves towards spiritual freedom, he moves also towards spiritual oneness. The spiritually realised, the liberated man is preoccupied, says the Gita, with the good of all beings; Buddha discovering the way of Nirvana must turn back to open that way to those who are still under the delusion of their constructive instead of their real being, -- or non-being; Vivekananda, drawn by the Absolute, feels also the call of the disguised Godhead in humanity and most the call' of the fallen and the suffering, the call of the self to the self In the obscure body of the universe. For the awakened individual the realisation of his truth of being and his inner liberation and perfection must be his primary seeking,-first, because that is the call of the Spirit within him, but also because it is only by liberation and perfection and realisation of the truth of being that man can arrive at truth of living. A perfected community also can exist only by the perfection of its individuals, and perfection can come only by the discovery and affirmation in life by each of his own spiritual being and the discovery by all of their spiritual unity and a resultant life-unity. There can be no real perfection for us except by our inner self and truth of spiritual existence taking up all truth of the instrumental existence into itself and giving to it oneness, integration, harmony. As our only real freedom is the discovery and disengagement of the spiritual Reality within us, so our only means of true perfection is the sovereignty and self-effectuation of the spiritual Reality in all the elements of our nature.

Our nature is complex and we have to find a key to some perfect unity and fullness of its complexity. Its first evolutionary basis is the material life: Nature began with that and man also has to begin with It; he has first to affirm his material and vital existence. But if he stops there, there can be for him no evolution; his next and greater preoccupation must be to find himself as a mental being in a material life,-both individual and social, -- as perfected as possible. This was the direction which the Hellenic idea gave to European civilisation, and the Roman reinforced, -- or weakened, -- it with the ideal of organised power: the cult of reason, the interpretation of life by an intellectual thought critical, utilitarian, organising and constructive, the government of life by Science are the last outcome of this inspiration. But in ancient times the higher creative and dynamic element was the pursuit of an ideal truth, good and beauty and the moulding of mind, life and body into perfection and harmony by this ideal. Beyond and above this preoccupation, as soon as mind is sufficiently developed, there awakes in man the spiritual preoccupation, the discovery of a self and inmost truth of being and the release of man's mind and life into the truth of the Spirit, its perfection by the power of the Spirit, the solidarity, unity, mutuality of all beings in the Spirit. This was the Eastern ideal carried by Buddhism and other ancient disciplines to the coasts of Asia and Egypt and from there poured by Christianity into Europe. But these motives, burning for a time like dim torchlights in the confusion and darkness created by the barbaric flood that had submerged the old civilisations, have been abandoned by the modern spirit which has found another light, the light of Science. What the modern spirit has sought for is the economic social ultimate, -- an ideal material organisation of civilisation and comfort, the use of reason and science and education for the generalisation of a utilitarian rationality which will make the individual a perfected social being in a perfected economic society. What remained from the spiritual ideal was, -- for a time, -- a mentalised and moralised humanitarianism relieved of all religious colouring and a social ethicism which was deemed all-sufficient to take the place of a religious and individual ethic. It was so far that the race had reached when it found itself hurried forward by its own momentum into a subjective chaos and a chaos of its life in which all received values were overthrown and all firm ground seemed to disappear from its social organisation, its conduct and its culture.

For this ideal, this conscious stress on the material and economic life was ill fact a civilised reversion to the first state of man, his early barbaric state and its preoccupation with life and matter, a spiritual retrogression with the resources of the mind of a developed humanity and a fully evolved Science at its disposal. As an element in the total complexity of human life this stress on a perfected economic and material existence has its place in the whole: as a sole or predominant stress it is for humanity itself, for the evolution itself full of danger. The first danger is a resurgence of the old vital and material primitive barbarian in a civilised form, the means Science has put at our disposal eliminates the peril of the subversion and destruction of an effete civilisation by stronger primitive peoples, but it is the resurgence of the barbarian in ourselves, in civilised man, that is the peril, and this we see all around us. For that is bound to come if there is no high and strenuous mental and moral ideal controlling and uplifting the vital and physical man in us and no spiritual ideal liberating him from himself into his inner being. Even if this relapse is escaped, there is another danger, -- for a cessation of the evolutionary urge, a crystallisation into a stable comfortable mechanised social living without ideal or outlook is another possible outcome. Reason by itself cannot long maintain the race in its progress; it can do so only if it is a mediator between the life and body and something higher and greater within him; for it is the inner spiritual necessity, the push from what is there yet unrealised within him that maintains in him, once he has attained to mind, the evolutionary stress, the spiritual nisus. That renounced, he must either relapse and begin all over again or disappear like other forms of life before him as an evolutionary failure, through incapacity to maintain or to serve the evolutionary urge. At the best he will remain arrested in some kind of mediary typal perfection, like other animal kinds, while Nature pursues her way beyond him to a greater creation.

At present mankind is undergoing an evolutionary crisis in which is concealed a choice of its destiny; for a stage has been reached in which the human mind has achieved in certain directions an enormous development while in others it stands arrested and bewildered and can no longer find its way. A structure of the external life has been raised up by man's everactive mind and life-will, a structure of an unmanageable hugeness and complexity, for the service of his mental, vital, physical claims and urges, a complex political, social, administrative, economic, cultural machinery, an organised collective means for his intellectual, sensational, aesthetic and material satisfaction. Man has created a system of civilisation which has become too big for his limited mental capacity and understanding and his still more limited spiritual and moral capacity to utilise and manage, a too dangerous servant of his blundering ego and its appetites. For no greater seeing mind, no intuitive soul of knowledge has yet come to his surface of consciousness which could make this basic fullness of life a condition for the free growth of something that exceeded it. This new fullness of the means of life might be, by its power for a release from the incessant unsatisfied stress of his economic and physical needs, an opportunity for the full pursuit of other and greater aims surpassing the material existence, for the discovery of a higher truth and good and beauty, for the discovery of a greater and diviner spirit which would Intervene and use life for a higher perfection of the being: but it Is being used instead for the multiplication of new wants and an aggressive expansion of the collective ego. At the same time Science has put at his disposal many potencies of the universal Force and has made the life of humanity materially one; but what uses this universal Force is a little human individual or communal ego with nothing universal in its light of knowledge or its movements, no inner sense or power which would create in this physical drawing together of the human world a true life-unity, a mental unity or a spiritual oneness. All that is there is a chaos of clashing mental ideas, urges of individual and collective physical want and need, vital claims and desires. Impulses of an ignorant life-push, hungers and calls for life satisfaction of individuals, classes, nations, a rich fungus of political and social and economic nostrums and notions, a hustling medley of slogans and panaceas for which men are ready to oppress and be oppressed, to kill and be killed, to impose them somehow or other by the immense and too formidable means placed at his disposal, in the belief that this is his way out to something ideal. The evolution of human mind and life must necessarily lead towards an increasing universality; but on a basis of ego and segmenting and dividing mind this opening to the universal can only create a vast pullulation of unaccorded ideas and impulses, a surge of enormous powers and desires, a chaotic mass of unassimilated and intermixed mental, vital and physical material of a larger existence which, because it is not taken up by a creative harmonising light of the Spirit, must welter in a universalised confusion and discord out of which it is impossible to build a greater harmonic life. Man has harmonised life in the past by organised ideation and limitation; he has created societies based on fixed ideas or fixed customs, a fixed cultural system or an organic life-system, each with its own order; ' the throwing of all these into the melting-pot of a more and more intermingling life and a pouring in of ever new ideas and motives and facts and possibilities call for a new, a greater consciousness to meet and master the increasing potentialities of existence and harmonise them. Reason and Science can only help by standardising, by fixing everything into an artificially arranged and mechanised unity of material life. A greater whole-being, whole-knowledge, whole-power is needed to weld all into a greater unity of whole-life.

A life of unity, mutuality and harmony born of a deeper and wider truth of our being is the only truth of life that can successfully replace the imperfect mental constructions of the past which were a combination of association and regulated conflict, an accommodation of egos and interests grouped or dovetailed Into each other to form a society, a consolidation by common general life-motives, a unification by need and the pressure of struggle with outside forces. It is such a change and such a reshaping of life for which humanity is blindly beginning to seek, now more and more with a sense that its very existence depends upon finding the way. The evolution of Mind working upon Life has developed an organisation of the activity of Mind and use of Matter which can no longer be supported by human capacity without an inner change. An accommodation of the egocentric human individuality, separative even in association, to a system of living which demands unity, perfect mutuality, harmony, is imperative. But because the burden which is being laid on mankind is too great for the present littleness of the human personality and its petty mind and small life-instincts, because it cannot operate the needed change, because it is using this new apparatus and organisation to serve the old infraspiritual and infrarational life-self of humanity, the destiny of the race seems to be heading dangerously, as if impatiently and in spite of itself, under the drive of the vital ego seized by colossal forces which are on the same scale as the huge mechanical organisation of life and scientific knowledge which it has evolved, a scale too large for its reason and will to handle, into a prolonged confusion and perilous crisis and darkness of violent shifting incertitude. Even if this turns out to be a passing phase or appearance and a tolerable structural accommodation is found which will enable mankind to proceed less catastrophically on its uncertain journey, this can only be a respite. For the problem is fundamental and in putting it evolutionary Nature in man is confronting herself with a critical choice which must one day be solved in the true sense if the race is to arrive or even to survive. The evolutionary nisus is pushing towards a development of the cosmic Force In terrestrial life which needs a larger mental and vital being to support it, a wider Mind, a greater wider more conscious unaninused Life-Soul, Aroma, and that again needs an unveiling of the supporting Soul and spiritual Self within to maintain it.

A rational and scientific formula of the vitalistic and materialistic human being and his life, a search for a perfected economic society and the democratic cultus of the average man are all that the modern mind presents us in this crisis as a light for its solution. Whatever the truth supporting these ideas, this is clearly not enough to meet the need of a humanity which is missioned to evolve beyond itself or, at any rate, if it is to live, must evolve far beyond anything that it at present is. A life-instinct in the race and in the average man himself has felt the inadequacy and has been driving towards a reversal of values or a discovery of new values and a transfer of life to a new foundation. This has taken the form of an attempt to find a simple and ready made basis of unity, mutuality, harmony for the common life, to enforce it by a suppression of the competitive clash of egos and so to arrive at a life of identity for the community in place of a life of difference. But to realise these desirable ends the means adopted have been the forcible and successful materialisation of a few restricted ideas or slogans enthroned to the exclusion of all other thought, the suppression of the mind of the individual, a mechanised compression of the elements of life, a mechanised unity and drive of the life-force, a coercion of man by the State, the substitution of the communal for the individual ego. The communal ego is idealised as the soul of the nation, the race, the community; but this is a colossal and may turn out to be a fatal error. A forced and imposed unanimity of mind, life, action raised to their highest tension under the drive of samething which is thought to be greater, the collective soul, the collective life, is the formula found. But this obscure collective being is not the soul or self of the community; it is a life-force that rises from the subconscient and, if denied the light of guidance by the reason, can be driven only by dark massive forces which are powerful but dangerous for the race because they are alien to the conscious evolution of which man is the trustee and bearer. It is not in this direction that evolutionary Nature has pointed mankind; this is a reversion towards something that she had left behind her.

Another solution that is attempted reposes still on the materialistic reason and a unified organisation of the economic life of the race; but the method that is being employed is the same, a forced compression and imposed unanimity of mind and life and a mechanical organisation of the communal existence. A unanimity of this kind can only be maintained by a compression of all freedom of thought and life, and that must bring about either the efficient stability of a termite civilisation or a drying up of the springs of life and a swift or slow decadence. It is through the growth of consciousness that the collective soul and its life can become aware of itself and develop; the free play of mind and life is essential for the growth of consciousness: for mind and life are the soul's only instrumentation until a higher instrumentation develops; they must not be inhibited in their action or rendered rigid, unplastic and unprogressive. The difficulties or disorders engendered by the growth of the individual mind and life cannot be healthily removed by the suppression of the individual; the true cure can only be achieved by his progression to a greater consciousness in which he is fulfilled and perfected.

An alternative solution is the development of an enlightened reason and will of the normal man consenting to a new socialised life in which he will subordinate his ego for the sake of the right arrangement of the life of the community. If we inquire how this radical change is to be brought about, two agencies seem to be suggested, the agency of a greater and better mental knowledge, right ideas, right information, right training of the social and civic individual and the agency of a new social machinery which will solve everything by the magic of the social machine cutting humanity into a better pattern. But it has not been found in experience, whatever might have once been hoped, that education and intellectual training by itself can change man; it only provides the human individual and collective ego with better infermation and a more efficient machinery for its self-affirmation, but leaves It the same unchanged human ego. Nor can human mind and life be cut Into perfection, -- even Into what Is thought to be perfection, a constructed substitute, -- by any kind of social machinery; matter can be so cut, thought can be so cut, but In our human existence matter and thought are only instruments for the soul and the life-force. Machinery cannot form the soul and life-force into standardised shapes; it can at best coerce them, make soul and mind Inert and stationary and regulate the life's outward action; but if this is to be effectively done, coercion and compression of the mind and life are indispensable and that again spells either unprogressive stability or decadence. The reasoning mind with its logical practicality has no other way of getting the better of Nature's ambiguous and complex movements than a regulation and mechanisation of mind and life. If that is done, the soul of humanity will either have to recover its freedom and growth by a revolt and a destruction of the machine into whose grip it has been cast or escape by a withdrawal into itself and a rejection of life. Man's true way out is to discover his soul and its self-force and instrumentation and replace by it both the mechanisation of mind and the ignorance and disorder of life-nature. But there would be little room and freedom for such a movement of self-discovery and self-effectuation in a closely regulated and mechanised social existence.

There is the possibility that in the swing back from a mechanistic idea of life and society the human mind may seek refuge in a return to the religious idea and a society governed or sanctioned by religion. But organised religion, though it can provide a means of inner uplift for the individual and preserve in it or behind it a way for his opening to spiritual experience, has not changed human life and society; it could not do so because, in governing society, it had to compromise with the lower parts of life and could not insist on the inner change of the whole being; it could insist only on a credal adherence, a formal acceptance of its ethical standards and a conformity to institution, ceremony and ritual. Religion so conceived can give a religio-ethical colour or surface tinge,-sometimes, if it maintains a strong kernel of inner experience, it can generalise to some extent an incomplete spiritual tendency; but it does not transform the race, it cannot create a new principle of the human existence. A total spiritual direction given to the whole life and the whole nature can alone lift humanity beyond itself. Another possible conception akin to the religious solution is the guidance of society by men of spiritual attainment, the brotherhood or unity of all in the faith or in the discipline, the spiritualisation of life and society by the taking up of the old machinery of life into such a unification or inventing a new machinery. This too has been attempted before without success; it was the original founding idea of more than one religion: but the human ego and vital nature were too strong for a religious idea working on the mind and by the mind to overcome its resistance. It is only the full emergence of the soul, the full descent of the native light and power of the Spirit and the consequent replacement or transformation and uplifting of our insufficient mental and vital nature by a spiritual and supramental Supernature that can effect this evolutionary miracle.

At first sight this insistence on a radical change of nature might seem to put off all the hope of humanity to a distant evolutionary future; for the transcendence of our normal human nature, a transcendence of our mental, vital and physical being, has the appearance of an endeavour too high and difficult and at present, for man as he is, impossible. Even if it were so, it would still remain the sole possibility for the transmutation of life; for to hope for a true change of human life without a change of human nature is an irrational and unspiritual proposition; it is to ask for something unnatural and unreal, an impossible miracle. But what is demanded by this change is not something altogether distant, alien to our existence and radically impossible; for what has to be developed is there in our being and not something outside it: what evolutionary Nature presses for, is an awakening to the knowledge of self, the discovery of self, the manifestation of the self and spirit within us and the release of its self-knowledge, its self-power, its native self-instrumentation. It is, besides, a step for which the whole of evolution has been a preparation and which is brought closer at each crisis of human destiny when the mental and vital evolution of the being touches a point where intellect and vital force reach some acme of tension and there is a need either for them to collapse, to sink back into a torpor of defeat or a repose ofunprogresslve quiescence or to rend their way through the veil against which they are straining. What is necessary is that there should be a turn in humanity felt by some or many towards the vision of this change, a feeling of its imperative need, the sense of its possibility, the will to make it possible in themselves and to find the way. That trend is not absent and it must increase with the tension of the crisis in human world-destiny; the need of an escape or a solution, the feeling that there is no other solution than the spiritual cannot but grow and become more imperative under the urgency of critical circumstance. To that call in the being there must always be some answer in the Divine Reality and in Nature.

The answer might, indeed, be only individual; it might result in a multiplication of spiritualised individuals or even, conceivably though not probably, a gnostic individual or individuals isolated in the unspiritualised mass of humanity. Such isolated realised beings must either withdraw into their secret divine kingdom and guard themselves in a spiritual solitude or act from their inner light on mankind for what little can be prepared in such conditions for a happier future. The inner change can begin to take shape in a collective form only if the gnostic individual finds others who have the same kind of inner life as himself and can form with them a group with its own autonomous existence or else a separate community or order of being with its own inner law of life. It is this need of a separate life with its own rule of living adapted to the inner power or motive force of the spiritual existence and creating for it its native atmosphere that has expressed itself in the past in the formation of the monastic life or in attempts of various kinds at a new separate collective living self-governed and other in its spiritual principle than the ordinary human life. The monastic life is in its nature an association of other-worldly seekers, men whose whole attempt is to find and realise in themselves the spiritual reality and who form their common existence by rules of living which help them in that endeavour. It is not usually an effort to create a new life-formation which will exceed the ordinary human society and create a new world-order. A religion may hold that eventual prospect before it or attempt some first approach to it, or a mental idealism may make the same endeavour. But these attempts have always been overcome by the persistent inconscience and ignorance of our human vital nature; for that nature is an obstacle which no mere idealism or incomplete spiritual aspiration can change in its recalcitrant mass or permanently dominate. Either the endeavour fails by its own imperfection or it is invaded by the imperfection of the outside world and sinks from the shining height of its aspiration to something mixed and inferior on the ordinary human level. A common spiritual life meant to express the spiritual and not the mental, vital and physical being must found and maintain itself on greater values than the mental, vital, physical values of the ordinary human society; if it is not so founded, it will be merely the normal human society with a difference. An entirely new consciousness in many individuals transforming their whole being, transforming their mental, vital and physical nature-self, is needed for the new life to appear; only such a transformation of the general mind, life, body nature can bring into being a new worthwhile collective existence. The evolutionary nisus must tend not merely to create a new type of mental beings but another order of beings who have raised their whole existence from our present mentalised animality to a greater spiritual level of the earth-nature.

Any such complete transformation of the earth-life in a number of human beings could not establish itself altogether at once; even when the turning-point has been reached, the decisive line crossed, the new life in its beginnings would have to pass through a period of ordeal and arduous development. A general change from the old consciousness taking up the whole life into the spiritual principle would be the necessary first step; the preparation for this might be long and the transformation itself once begun proceed by stages. In the individual it might after a certain point be rapid and even effect itself by a bound, an evolutionary saltus; but an individual transformation would not be the creation of a new type of beings or a new collective life. One might conceive of a number of individuals thus evolving separately in the midst of the old life and then joining together to establish the nucleus of the new existence. But It Is not likely that Nature would operate in this fashion, and It would be difficult for the Individual to arrive at a complete change while still enclosed In the life of the lower nature. At a certain stage it might be necessary to follow the age-long device of the separate community, but with a double purpose, first to provide a secure atmosphere, a place and life apart, in which the consciousness of the individual might concentrate on its evolution in surroundings where all was turned and centred towards the one endeavour and, next, when things were ready, to formulate and develop the new life In those surroundings and in this prepared spiritual atmosphere. It might be that, in such a concentration of effort, all the difficulties of the change would present themselves with a concentrated force; for each seeker, carrying In himself the possibilities but also the imperfections of a world that has to be transformed, would bring in not only his capacities but his difficulties and the oppositions of the old nature and, mixed together in the restricted circle of a small and close common life, these might assume a considerably enhanced force of obstruction which would tend to counterbalance the enhanced power and concentration of the forces making for the evolution. This is a difficulty that has broken in the past all the efforts of mental man to evolve something better and more true and harmonious than the ordinary mental and vital life. But if Nature is ready and has taken her evolutionary decision or if the power of the Spirit descending from the higher planes is sufficiently strong, the difficulty would be overcome and a first evolutionary formation or formations would be possible.

But if an entire reliance upon the guiding Light and Will and a luminous expression of the truth of the Spirit In life are to be the law, that would seem to presuppose a gnostic world, a world in which the consciousness of all its beings was founded on this basis; there it can be understood that the life-interchange of gnostic individuals in a gnostic community or communities would be by its very nature an understanding and harmonious process. But here, actually, there would be a life of gnostic beings proceeding within or side by side with a life of beings in the Ignorance, attempting to emerge in it or out of it, and yet the law of the two lives would seem to be contrary and to offend against each other. A complete seclusion or separation of the life of a spiritual community from the life of the Ignorance would then seem to impose itself: for otherwise a compromise between the two lives would be necessary and with the compromise a danger of contamination or incompleteness of the greater existence; two different and incompatible principles of existence would be in contact and, even though the greater would influence the lesser, the smaller life would also have its effect on the greater, since such mutual impact is the law of all contiguity and interchange. It might even be questioned whether conflict and collision would not be the first rule of their relation, since in the life of the Ignorance there is present and active the formidable influence of those forces of Darkness, supporters of evil and violence, whose interest it is to contaminate or destroy all higher Light that enters into the human existence. An opposition and intolerance or even a persecution of all that is new or tries to rise above or break away from the established order of the human Ignorance, or if it is victorious, an intrusion of the lower forces into it, an acceptance by the world more dangerous than its opposition, and in the end an extinction, a lowering or a contamination of the new principle of life, have been a frequent phenomenon of the past; that opposition might be still more violent and a frustration might be still more likely if a radically new light or new power were to claim the earth for its heritage. But it Is to be supposed that the new and completer light would bring also a new and completer power. It might not be necessary for it to be entirely separate; it might establish itself in so many islets and from there spread through the old life, throwing out upon it its own influences and filtrations, gaining upon it, bringing to it a help and illumination which a new aspiration in mankind might after a time begin to understand and welcome.

But these are evidently problems of the transition, of the evolution before the full and victorious reversal of the manifesting Force has taken place and the life of the gnostic being becomes as much as that of the mental being an established part of the terrestrial world-order. If we suppose the gnostic conmaousness to be established in the earth-life, the power and knowledge at its disposal would be much greater than the power and knowledge of mental man, and the life of a community of gnostic beings, supposing it to be separate, would be as safe against attack as the organised life of man against any attack by a lower species. But as this knowledge and the very principle of the gnostic nature would ensure a luminous unity in the common life of gnostic beings, so also it would be sufficient to ensure a dominating harmony and reconciliation between the two types of life. The influence of the supramental principle on earth would fall upon the life of the Ignorance and impose harmony on it within its limits. It is conceivable that the gnostic life would be separate, but it would surely admit within its borders as much of human life as was turned towards spirituality and in progress towards the heights; the rest might organise itself mainly on the mental principle and on the old foundations, but, helped and influenced by a recognisable greater knowledge, it would be likely to do so on lines of a completer harmonisation of which the human collectivity is not yet capable. Here also, however, the mind can only forecast probabilities and possibilities; the supramental principle in Supernature would itself determine according to the truth of things the balance of a new world-order.

A gnostic Supernature transcends all the values of our normal ignorant Nature; our standards and values are created by ignorance and therefore cannot determine the life of Supernature. At the same time our present nature is a derivation from Supernature and is not a pure ignorance but a half-knowledge; it is therefore reasonable to suppose that whatever spiritual truth there is in or behind its standards and values will reappear in the higher life, not as standards, but as elements transformed, uplifted out of the ignorance and raised into the true harmony of a more luminous existence. As the universalised spiritual individual sheds the limited personality, the ego, as he rises beyond mind to a completer knowledge in Supernature, the conflicting ideals of the mind must fall away from him, but what is true behind them will remain in the life of Supernature. The gnostic consciousness is a consciousness in which all contradictions are cancelled or fused into each other in a higher light of seeing and being, in a unified self-knowledge and world-knowledge. The gnostic being will not accept the mind's ideals and standards; he will not be moved to live for himself, for his ego, or for humanity or for others or for the community or for the State; for he will be aware of something greater than these half-truths, of the Divine Reality, and it is for that he will live, for its will in himself and in all, in a spirit of large universality, in the light of the will of the Transcendence. For the same reason there can be no conflict between self-affirmation and altruism in the gnostic life, for the self of the gnostic being is one with the self of all, -- no conflict between the ideal of individualism and the collective ideal, for both are terms of a greater Reality and only in so far as either expresses the Reality or their fulfilment serves the will of the Reality, can they have a value for his spirit. But at the same time what is true in the mental ideals and dimly figured in them will be fulfilled in his existence; for while his consciousness exceeds the human values so that he cannot substitute mankind or the community or the State or others or himself for God, the affirmation of the Divine in himself and a sense of the Divine in others and the sense of oneness with humanity, with all other beings, with all the world because of the Divine in them and a lead towards a greater and better affirmation of the growing Reality in them will be part of his life-action. But what he shall do will be decided by the Truth of the Knowledge and Will in him, a total and infinite Truth that is not bound by any single mental law or standard but acts with freedom in the whole reality, with respect for each truth in its place and with a clear knowledge of the forces at work and the intention in the manifesting Divine Nisus at each step of cosmic evolution and in each event and circumstance.

All life for the achieved spiritual or gnostic consciousness must be the manifestation of the realised truth of Spirit; only what can transform itself and find its own spiritual self in that greater Truth and fuse itself into its harmony can be accorded a life-acceptance. What will so survive the mind cannot determine, for the supramental gnosis will itself bring down its own truth and that truth will take up whatever of itself has been put forth in our ideals and realisations of mind and life and body. The forms it has taken there may not survive, for they are not likely to be suitable without change or replacement in the new existence; but what is real and abiding In them or even In their forms will undergo the transformation necessary for survival. Much that is normal to human life would disappear. In the light of gnosis the many mental Idols, constructed principles and systems, conflicting ideals which man has created in all domains of his mind and life, could command no acceptance or reverence; only the truth, if any, which these specious images conceal, could have a chance of entry as elements of a harmony founded on a much wider basis. It Is evident that in a life governed by the gnostic consciousness war with its spirit of antagonism and enmity, its brutality, destruction and ignorant violence, political strife with its perpetual conflict, frequent oppression, dishonesties, turpitudes, selfish interests, its ignorance, ineptitude and muddle could have no ground for existence. The arts and the crafts would exist, not for any inferior mental or vital amusement, entertainment of leisure and relieving excitement or pleasure, but as expressions and means of the truth of the Spirit and the beauty and delight of existence. Life and the body would be no longer tyrannous masters demanding nine-tenths of existence for their satisfaction, but means and powers for the expression of the Spirit. At the same time, since the matter and the body are accepted, the control and the right use of physical things would be a part of the realised life of the Spirit in the manifestation in earth-nature.

It is almost universally supposed that spiritual life must necessarily be a life of ascetic spareness, a pushing away of all that is not absolutely needed for the bare maintenance of the body; and this is valid for a spiritual life which is in its nature and intention a life of withdrawal from life. Even apart from that Ideal, it might be thought that the spiritual turn must always make for an extreme simplicity, because all else would be a life of vital desire and physical self-indulgence. But from a wider standpoint this is a mental standard based on the law of the Ignorance of which desire is the motive; to overcome the Ignorance, to delete the ego, a total rejection not only of desire but of all the things that can satisfy desire may intervene as a valid principle. But this standard or any mental standard cannot be absolute nor can it be binding as a law on the consciousness that has arisen above desire; a complete purity and self-mastery would be in the very grain of its nature and that would remain the same in poverty or in riches: for if it could be shaken or sullied by either, it would not be real or would not be complete. The one rule of the gnostic life would be the self-expression of the Spirit, the will of the Divine Being; that win, that self-expression could manifest through extreme simplicity or through extreme complexity and opulence or in their natural balance,-for beauty and plenitude, a hidden sweetness and laughter in things, a sunshine and gladness of life are also powers and expressions of the Spirit. In all directions the Spirit within determining the law of the nature would determine the frame of the life and its detail and circumstance. In all there would be the same plastic principle; a rigid standardisation, however necessary for the mind's arrangement of things, could not be the law of the spiritual life. A great diversity and liberty of self-expression based on an underlying unity might well become manifest; but everywhere there would be harmony and truth of order.

A life of gnostic beings carrying the evolution to a higher supramental status might fitly be characterised as a divine life; for it would be a life in the Divine, a life of the beginnings of a spiritual divine light and power and joy manifested in material Nature. That might be described, since it surpasses the mental human level, as a life of spiritual and supramental supermanhood. But this must not be confused with past and present ideas of supermanhood; for supermanhood in the mental idea consists of an overtopping of the normal human level, not in kind but in degree of the same kind, by an enlarged personality, a magnified and exaggerated ego, all increased power of mind, an increased power of vital force, a refined or dense and massive exaggeration of the forces of the human Ignorance; it carries also, commonly Implied in it, the idea of a forceful domination over humanity by the superman. That would mean a supermanhood of the Nietzschean type; it might be at its worst the reign of the "blonde beast" or the dark beast or of any and every beast, a return to barbaric strength and ruthlessness and force: but this would be no evolution, it would be a reversion to an old strenuous barbarism. Or it might signify the emergence of the Rakshasa or Asura out of a tense effort of humanity to surpass and transcend itself, but in the wrong direction. A violent and turbulent exaggerated vital ego satisfying Itself with a supreme tyrannous or anarchic strength of self-fulfilment would be the type of a Rakshasic supermanhood: but the giant, the ogre or devourer of the world, the Rakshasa, though he still survives, belongs in spirit to the past; a larger emergence of that type would be also a retrograde evolution. A mighty exhibition of an overpowering force, a self-possessed, self-held, even, it may be, an ascetically self-restrained mind-capacity and life-power, strong, calm or cold or formidable in collected vehemence, subtle, dominating, a sublimation at once of the mental and vital ego, is the type of the Asura. But earth has had enough of this kind in her past and its repetition can only prolong the old lines; she can get no true profit for her future, no power of self-exceeding, from the Titan, the Asura: even a great or supernormal power in it could only carry her on larger circles of her old orbit. But what has to emerge is something much more difficult and much more simple; it is a self-realised being, a building of the spiritual self, an intensity and urge of the soul and the deliverance and sovereignty of its light and power and beauty, -- not an egoistic supermanhood seizing on a mental and vital domination over humanity, but the sovereignty of the Spirit over its own instruments, its possession of itself and its possession of life in the power of the spirit, a new consciousness in which humanity itself shall find its own self-exceeding and self-fulfilment by the revelation of the divinity that is striving for birth within it. This is the sole true supermanhood and the one real possibility of a step forward in evolutionary Nature.

This new status would indeed be a reversal of the present law of human consciousness and life, for it would reverse the whole principle of the life of the Ignorance. It is for the taste of the Ignorance, its surprise and adventure, one might say, that the soul has descended into the Inconscience and assumed the disguise of Matter, for the adventure and the joy of creation and discovery, an adventure of the Spirit, an adventure of the Mind and Life and the hazardous surprises of their working in Matter, for the discovery and conquest of the new and the unknown; all this constitutes the enterprise of life and all this, it might seem, would cease with the cessation of the Ignorance. Man's life is made up of the light and the darkness, the gains and losses, the difficulties and dangers, the pleasures and pains of the Ignorance, a play of colours moving on a soil of the general neutrality of Matter which has as its basis the nescience and insensibility of the Inconscient. To the normal life-being an existence without the reactions of success and frustration, vital joy and grief, peril and passion, pleasure and pain, the vicissitudes and uncertainties of fate and struggle and battle and endeavour, a joy of novelty and surprise and creation projecting itself into the unknown, might seem to be void of variety and therefore void of vital savour. Any life surpassing these things tends to appear to it as something featureless and empty or cast in the figure of an immutable sameness; the human mind's picture of heaven is the incessant repetition of an eternal monotone. But this is a misconception; for an entry into the gnostic consciousness would be an entry into the Infinite. It would be a self-creation bringing out the Infinite infinitely into form of being, and the interest of the Infinite is much greater and multitudinous as well as more imperishably delightful than the interest of the finite. The evolution in the Knowledge would be a more beautiful and glorious manifestation with more vistas ever unfolding themselves and more intensive in all ways than any evolution could be in the Ignorance. The delight of the Spirit is ever new, the forms of beauty it takes innumerable, its godhead ever young and the taste of delight, rasa of the Infinite eternal and inexhaustible. The gnostic manifestation of life would be more full and fruitful and its interest more vivid than the creative interest of the Ignorance; it would be a greater and happier constant miracle.

If there is an evolution in material Nature and if it is an evolution of being with consciousness and life as its two key-terms and powers, this fullness of being, fullness of consciousness, fullness of life must be the goal of development towards which we are tending and which will manifest at an early or later stage of our destiny. The Self, the Spirit, the Reality that is disclosing Itself out of the first inconscience of life and matter, would evolve Its complete truth of being and consciousness In that life and matter. It would return to itself, -- or, if its end as an Individual Is to return into its Absolute, It could make that return also, -- not through a frustration of life but through a spiritual completeness of Itself in life. Our evolution in the Ignorance with its chequered joy and pain of self-discovery and world-discovery, its half-fulfilments, its constant finding and missing, is only our first state. It must lead Inevitably towards an evolution in the Knowledge, a self-finding and self-unfolding of the Spirit, a self-revelation of the Divinity in things ill that true power of itself in Nature which is to us still a Supernature.

THE END

BIBLIOGRAPHICAL NOTE

The Life Divine first appeared in the monthly journal Arya, its fifty-two original chapters being published in fifty-four instalments between August l914 and January 1919. In l939 and 1940 Sri Aurobindo revised and enlarged these chapters preparatory to the publication of the work in book form by the Arya Publishing House, Calcutta. The twenty-eight chapters which make up Book One, published in November 1939 as "Volume I", include the first twenty-seven chapters from the Arya (with the same titles and in the same order) and, in addition, a twenty-eighth chapter which is entirely new. With the exception of Chapter XIX and Chapter XXIII, both of which received major additions and changes, the revision fit the chapters of' Book One was confined to the alteration and addition of marks of punctuation, words of short passages.

The first edition of Book Two, "Recast and enlarged", was published in July 1940 as "Volume II", in two parts hound separately. Among its twenty-eight chapters were included twelve that were entirely new: Chapters I, 11, V, VI, X, XIV, XXIII, XXIV, XXV, XXVI, XXVII and XXVIII. Or the remaining sixteen chapters. eleven, namely Chapters Ill, IV, VII, VIII, IX, XI, XII, XIII, XVII, XIX and XX. were similar to Arya chapters: nevertheless all of them were substantially revised and several were given new titles. Chapters XV, XVI, XVIII, XXI, and XXII contain some material from the Arya, but much that was entirely new. Chapters XVIII and XXI were so thoroughly revised that they may be considered new.

The Arya Publishing House published a second edition of Book One as "Volume I" in 1943 and a second edition of Book Two, Parts I and 11. bound together, as "Volume II" in 1944. These second editions incorporate a few minor corrections and changes of the author. A third edition of Book One only was published as "Volume I" by the Arya Publishing House in 1947.

The first American edition of The Life Divine was published in 1049 by the Sri Aurobindo Library. New York. A second impression of this edition was issued by the same publisher in 1951. and a third impression by the India Library Society. New York, in 1965. In all these impressions the two Books were combined in a single volume, and a comprehensive index was provided.

The Sri Aurobindo International Centre of Education. Pondicherry, published two impressions of the fourth Indian edition of The Life Divine, both complete in one volume, in 1955 and 1960. The fifth edition was published by the Sri Aurobindo Ashram, Pondicherry. in 1970. Three impressions were issued that year. The first formed part of the de luxe edition of the Sri Aurobindo Birth Centenary Library. Book One and Book Two Part I comprising Volume 18 and Book Two Part I comprising Volume I9 of the set. The second impression constituted the corresponding volumes of the popular edition of the Centenary Edition, a facsimile reproduction of the de luxe edition. The third impression was reproduced similarly in two volumes but in a reduced format. The fourth impression (1973) was identical to the third, except that it included a glossary of Sanskrit terms and two appendixes. The fifth and sixth impressions (1977 and 1980) incorporated a few corrections of typographical and editorial errors and included a new index and glossary. The fifth impression was in two volumes, the sixth bound as one.

The seventh impression (1982). like the five preceding impressions, was reproduced a photo-offset from the fifth edition (1970) the de luxe Centenary Edition. It incorporated for the first time a few minor corrections made by the author in his copy of the 1940 edition. The present impression is identical to the seventh.

Contents of Web-server for Integral Yoga

2000 May 15 Mo -- 2000 Jun 04 Tu

Footnotes:

Footnotes

1 -- II. 1. 12,13; II. 3. 17.
2 -- I. 24. 12.
3 -- X. 11.
4 -- I. 24. 7,11,15.
5 -- II. 2. 2.
6 -- The psychic and the spiritual opening with their experiences and consequences can lead away from life or to a Nirvana; but they are here being considered solely as steps in a transformation of the nature.
7 -- I. 23. 5.
8 -- VII. 101. 1,2.
9 -- IX. 70. 1.
10 -- IX. 68. 5.
11 -- X. 66. 1.
12 -- 1.50.10.
13 -- The word exptessing the idea has the same power if it is surcharged with the spiritual force; that is the rationale of the Indian use of the mantra.
14 -- I. 46. 11.
15 -- V. 12. 2.
16 -- I. 93. 4.
17 -- V. 80.4.
18 -- V.15. 2.
19 -- IX. 110.4; 108. 8.
20 -- I. 31. 6.
21 -- I. 133. 1.
22 -- IX. 86. 42.
23 -- IX. 70. 3.
24 -- Rig Veda