The lower hemisphere in this arrangement of consciousness consists of the three vyahritis of the Veda, “Bhur, Bhuvah, Swar”; they are states of consciousness in which the principles of the upper world are expressed or try to express themselves under different conditions. Pure in their own homes, they are in this foreign country subject to perverse, impure and disturbing combinations and workings. The ultimate object of life is to get rid of the perversity, impurity and disturbance and express them perfectly in these other conditions. Your life on this earth is a divine poem that you are translating into earthly language or a strain of music which you are rendering into words.
Being in Sat is one in multiplicity, one that regards its multiplicity without being lost or confused in it and multiplicity that knows itself as one without losing the power of multiple play in the universe. Under the conditions of mind, life and body, ahankara is born, the subjective or objective form of consciousness is falsely taken for self-existent being, the body for an independent reality and the ego for an independent personality; the one loses itself in us in its multiplicity and when it recovers its unity, finds it difficult, owing to the nature of mind, to preserve its play of multiplicity. Therefore when we are absorbed in world, we miss God in Himself; when we seek God, we miss Him in the world. Our business is to break down and dissolve the mental ego and get back to our divine unity without losing our power of individual and multiple existence in the universe.
Consciousness in Chit is luminous, free, illimitable and effective; that which it is aware of as Chit (Jnanashakti) it fulfils infallibly as Tapas (Kriyashakti); for Jnanashakti is only the stable and comprehensive, Kriyashakti only the motional and intensive form of one self-luminous Conscious Being. They are one power of conscious force of God (Chit-Shakti of Sat-Purusha). But in the lower hemisphere, under the conditions of mind, life and body, the luminousness becomes divided and broken up into uneven rays, the freedom trammelled by egoism and unequal forms, the effectiveness veiled by the uneven play of forces. We have, therefore, states of consciousness, non-consciousness and false consciousness, knowledge and ignorance and false knowledge, effective force and inertia and ineffective force. Our business is by renouncing our divided and unequal individual force of action and thought into the one, undivided universal Chitshakti of Kali to replace our egoistic activities by the play in our body of the universal Kali and thus exchange blindness and ignorance for knowledge and ineffective human strength for the divine effective Force.
Delight in Ananda is pure, unmixed, one and yet multitudinous. Under the conditions of mind, life and body it becomes divided, limited, confused and misdirected and owing to shocks of unequal forces and uneven distribution of Ananda subject to the duality of positive and negative movements, grief and joy, pain and pleasure. Our business is to dissolve these dualities by breaking down their cause and plunge ourselves into the ocean of divine bliss, one, multitudinous, evenly distributed (sama), which takes delight from all things and recoils painfully from none.
In brief, we have to replace dualities by unity, egoism by divine consciousness, ignorance by divine wisdom, thought by divine knowledge, weakness, struggle and effort by self-contented divine force, pain and false pleasure by divine bliss. This is called in the language of Christ bringing down the kingdom of heaven on earth, or in modern language, realising and effectuating God in the world.
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Chapter 4
Satyayuga – The Age of Truth
Words of Sri Aurobindo
The yoga we practise is not for ourselves alone, but for the Divine; its aim is to work out the will of the Divine in the world, to effect a spiritual transformation and to bring down a divine nature and a divine life into the mental, vital and physical nature and life of humanity. Its object is not personal Mukti, although Mukti is a necessary condition of the yoga, but the liberation and transformation of the human being. It is not personal Ananda, but the bringing down of the divine Ananda – Christ’s kingdom of heaven, our Satyayuga – upon the earth...
In modern language the Satyayuga is a period of the world in which a harmony, stable and sufficient, is created and man realises for a time, under certain conditions and limitations, the perfection of his being. The harmony exists in its nature, by the force of a settled purity; but afterwards it begins to break down and man upholds it, in the Treta, by force of will, individual and collective; it breaks down further and he attempts to uphold it in the Dwapara by intellectual regulation and common consent and rule; then in the Kali it finally collapses and is destroyed. But the Kali is not merely evil; in it the necessary conditions are progressively built up for a new Satya, another harmony, a more advanced perfection. In the period of the Kali which has passed, still endures in its effects, but is now at an end, there has been a general destruction of the ancient knowledge and culture. Only a few fragments remain to us in the Vedas, Upanishads and other sacred works and in the world’s confused traditions. But the time is at hand for a first movement upward, the first attempt to build up a new harmony and perfection. That is the reason why so many ideas are abroad for the perfection of human society, knowledge, religion and morals. But the true harmony has not yet been found.
It is only India that can discover the harmony, because it is only by a change – not a mere readjustment – of man’s present nature that it can be developed, and such a change is not possible except by yoga. The nature of man and of things is at present a discord, a harmony that has got out of tune. The whole heart and action and mind of man must be changed, but from within, not from without, not by political and social institutions, not even by creeds and philosophies, but by realisation of God in ourselves and the world and a remoulding of life by that realisation. This can only be effected by Purnayoga, a yoga not devoted to a particular purpose, even though that purpose be Mukti or Ananda, but to the fulfilment of the divine humanity in ourselves and others. For this purpose the practices of Hatha and Raja Yoga are not sufficient and even the Trimarga will not serve; we must go higher and resort to the Adhyatmayoga.
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Chapter 1
The Integral Yoga – A Spiritual Adventure
Words of Sri Aurobindo
I know very well also that there have been seemingly allied ideals and anticipations – the perfectibility of the race, certain Tantric sadhanas, the effort after a complete physical siddhi by certain schools of Yoga, etc. etc. I have alluded to these things myself and have put forth the view that the spiritual past of the race has been a preparation of Nature not merely for attaining to the Divine beyond this world, but also for this very step forward which the evolution of the earth-consciousness has still to make. I do not therefore care in the least, – even though these ideals were, up to some extent parallel, yet not identical with mine, – whether this Yoga and its aim and method are accepted as new or not; that is in itself a trifling matter. That it should be recognised as true in itself by those who can accept or practise it and should make itself true by achievement, is the one thing important; it does not matter if it is called new or a repetition or revival of the old which was forgotten. I laid emphasis on it as new in a letter to certain sadhaks so as to explain to them that a repetition of the aim and idea of the old Yogas was not enough in my eyes, that I was putting forward a thing to be achieved that has not yet been achieved, not yet clearly visualised, even though it is one natural but still secret destined outcome of all the past spiritual endeavour.
It is new as compared with the old Yogas:
(1) Because it aims not at a departure out of world and life into a Heaven or a Nirvana, but at a change