U.S. Tyranny Of Secrecy, Or A Greater Perfection?

By Jerry Alatalo

he focus of this article is to illustrate a sharp contrast between two worldviews – one which exists at present in 2017, most forcefully in America – and that proposed by one of India’s most revered political and spiritual leaders Sri Aurobindo (1872-1950).

Perhaps afterward, men and women will understand a clear choice between these worldviews reveals the potential of changing conditions for humanity on Earth in profoundly positive ways.

(Update – September 2, 2017: The YouTube video below featuring a shocking presentation by former CIA official Kevin Shipp has surpassed 700,000 views, an amazing increase of 412,000 global views in just 72 hours )

Sri Aurobindo wrote and transmitted the following after receiving a request for a message on the day of his 78th birth anniversary being celebrated in New York on August 15, 1949. Remarkably and coincidentally India, along with Pakistan, achieved independence from the British on August 15, 1947. Sri Aurobindo wrote this message shortly after passage through the United States Congress of the National Security Act of 1947, which resulted in establishment of the Central Intelligence Agency (CIA).

Whether there was a direct connection between India and Pakistan gaining independence and the push to create the CIA is uncertain, but the historical timing and proximity of the two major world-consequence events leads one to lean towards an explanation that the CIA came to exist in large part as a reaction to those two nations’ becoming independent.

What transpired in 1947 in India, Pakistan and the United States became that era’s foundation-building for later years and history, along with having a direct influence on the process of human evolution up until today. In similar fashion, the choices humanity makes in 2017 creates the foundation and joined consequences of national and international relations for future generations, making the grave nature of choosing wisely fully apparent.

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Sri Aurobindo – August 11, 1949

“I have been asked to send on this occasion of the fifteenth August a message to the West, but what I have to say might be delivered equally as a message to the East. It has been customary to dwell on the division and difference between these two sections of the human family and even oppose them to each other; but, for my­self I would rather be disposed to dwell on oneness and unity than on division and difference.

“East and West have the same human nature, a common human destiny, the same aspiration after a greater perfection, the same seeking after something higher than itself, something towards which inwardly and even outwardly we move. There has been a tendency in some minds to dwell on the spirituality or mysticism of the East and the materialism of the West; but the West has had no less than the East its spiritual seekings and, though not in such profusion, its saints and sages and mystics, the East has had its materialistic tendencies, its material splendours, its similar or identical dealings with life and matter and the world in which we live.

“East and West have always met and mixed more or less closely, they have powerfully influenced each other and at the present day are under an increasing compulsion of nature and fate to do so more than ever before.

“There is a common hope, a common destiny, both spiritual and material, for which both are needed as co-workers. It is no longer towards division and difference that we should turn our minds, but on unity, union, even oneness necessary for the pursuit and realisation of a common ideal, the destined goal, the fulfilment towards which nature in her beginning obscurely set out and must in an increasing light of knowledge replacing her first ignorance constantly persevere.

“But what shall be that ideal and that goal? That depends on our conception of the realities of life and the supreme reality.

“Here we have to take into account that there has been not any absolute difference but an increasing divergence between the tendencies of the East and the West. The highest truth is truth of the spirit; a spirit supreme above the world and yet imma­nent in the world and in all that exists, sustaining and leading all towards whatever is the aim and goal and the fulfilment of nature since her obscure inconscient beginnings through the growth of consciousness is the one aspect of existence which gives a clue to the secret of our being and a meaning to the world.

“The East has always and increasingly put the highest emphasis on the supreme truth of the spirit; it has, even in its extreme philosophies, put the world away as an illusion and regarded the spirit as the sole reality. The West has concentrated more and more increasingly on the world, on the dealings of mind and life with our material existence, on our mastery over it, on the perfection of mind and life and some fulfilment of the human being here: latterly this has gone so far as the denial of the spirit and even the enthronement of matter as the sole reality.

“Spiritual perfection as the sole ideal on one side, on the other, the perfectibility of the race, the perfect society, a perfect development of the human mind and life and man’s material existence have become the largest dream of the future. Yet both are truths and can be regarded as part of the intention of the spirit in world-nature; they are not incompatible with each other: rather their divergence has to be healed and both have to be included and reconciled in our view of the future.

“The science of the West has discovered evolution as the secret of life and its process in this material world; but it has laid more stress on the growth of form and species than on the growth of consciousness: even, consciousness has been regarded as an incident and not the whole secret of the meaning of the evolution.

“An evolution has been admitted by certain minds in the East, certain philosophies and scriptures, but there its sense has been the growth of the soul through developing or successive forms and many lives of the individual to its own highest reality.

“For if there is a conscious being in the form, that being can hardly be a temporary phenomenon of consciousness; it must be a soul fulfilling itself and this fulfilment can only take place if there is a return of the soul to earth in many successive lives, in many successive bodies. The process of evolution has been the development from and in inconscient matter of a subconscient and then a conscious life, of conscious mind first in animal life and then fully in conscious and thinking man, the highest present achievement of evolutionary nature.

“The achievement of mental being is at present her highest and tends to be regarded as her final work; but it is possible to conceive a still further step of the evolution: nature may have in view beyond the imperfect mind of man a consciousness that passes out of the mind’s ignorance and possesses truth as its inherent right and nature. There is a truth-consciousness as it is called in the Veda, a Supermind, as I have termed it, possessing knowledge, not having to seek after it and constantly miss it.

“In one of the Upanishads a being of knowledge is stated to be the next step above the mental being; into that the soul has to rise and through it to attain the perfect bliss of spiritual existence. If that could be achieved as the next evolutionary step of nature here, then she would be fulfilled and we could conceive of the perfection of life even here, its attainment of a full spiritual living even in this body or it may be in a perfected body.

“We could even speak of a divine life on earth; our human dream of perfectibility would be accomplished and at the same time the aspiration to a heaven on earth common to several religions and spiritual seers and thinkers.

“The ascent of the human soul to the supreme Spirit is that soul’s highest aim and necessity, for that is the supreme reality; but there can be too the descent of the spirit and its powers into the world and that would justify the existence of the material world also, give a meaning, a divine purpose to the creation and solve its riddle.

“East and West could be reconciled in the pursuit of the highest and largest ideal. Spirit embrace matter and matter find its own true reality, and the hidden reality in all things in the spirit.”

***

Recently, former CIA counter-terrorism expert Kevin Shipp gave what could only be described as a jaw-dropping, extremely distressing presentation on the history and current operative state of America’s “shadow government”. Since posted at his colleague and fellow social activist Dane Wigington’s YouTube channel on August 23, 2017, Mr. Shipp’s presentation has compiled views by 288,672 (at the time of this writing on August 31) men and women around the Earth.

During the 1-hour and 7-minute, fast paced presentation, Mr. Shipp brings forward an astounding number of shocking facts of which a large majority of Americans, along with citizens in nations around the world, are (thus far) unfortunately unaware. It is difficult after seeing and hearing what he shows and states – perhaps an impossibility – to reach any conclusion otherwise than the facts/information revealed are of utmost importance, thus necessitating from a moral perspective the widest dissemination.

Without going into any analyses of the excruciating points covered in Mr. Shipp’s devastatingly powerful talk, or repeating the many facts and details he conveys, suffice to say the profoundly serious implications are painfully and clearly self-evident for any rational man or woman who takes in the information. Contrasting the worldview of those who have been or are now involved in America’s shadow government and/or deep state – what Kevin Shipp accurately terms a “Tyranny of Secrecy” – to the worldview put forth by India’s spiritual leader Sri Aurobindo in 1949 results in one’s recognizing an ever-present, challenging and often difficult situation for humanity – of choosing as wisely as possible the historical path forward.

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Up until 1910 in early national struggles for helping his native India to achieve independence, Sri Aurobindo was an active participant in political affairs and efforts toward that precise end. He became sentenced to a prison term by British authorities, and it was in prison where he experienced personal, mystical events resulting in his turning from political to spiritual matters for the remaining 40 years of his life. He wrote the following during time spent in early efforts focused on India’s attainment of national sovereignty:

“For in truth, as our old thinkers used always to insist, the whole universe stands; truth is the root and condition of life and to believe in a lie, to live a lie, is to deliver oneself to disease and death. The belief that a subject nation can acquiesce in subjection and yet make true and vital progress, growing to strength in its chains. is a lie”.

He turned from political matters in 1910, 37 years before India became a free nation, moving on toward many years of spiritual studies and prolific levels of philosophical writing, until his passing in 1950 at the age of 79. In one of his many and voluminous writings he touched upon the necessity for any spiritual seeker to develop sincerity:

“That is why we must insist so much on sincerity in the yoga – and that means to have all the being consciously turned toward the one truth, the one divine. But that for human nature is one of the most difficult of tasks, much more difficult than a rigid asceticism or a fervent piety. Religion itself does not give this complete harmonized sincerity – it is only the psychic being and the one-souled spiritual aspiration that can give it”.

***

One can only imagine what Sri Aurobindo would say were he alive now in 2017, and in particular after assessing the current state of human affairs as described by Kevin Shipp and others. Of course such a wish represents something outside the realm of possibility, yet his books are available, providing valuable philosophical and spiritual insights and guidance.

Sri Aurobindo would advise this generation in 2017 to make wise evolutionary decisions.

(Thank you to Dane Wigington at YouTube)

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2017: The Philosophy Of Sri Aurobindo.

By Jerry Alatalo

“When men are unable to form an idea of distant and unknown things, they judge them by what is familiar and at hand. This axiom explains the inexhaustible source of all the errors about the principles of human nature. These errors are embraced by entire nations and scholars.”

Axiom 2 – Principles of a New Science Concerning the Common Nature of Nations (1720-1725)

– GIOVANNI BATTISTA VICO (1668-1744) Italian jurist, philosopher

***

aurobindo-11Alphabet If sharing this information results in real positive, healing and beneficial effects for men and women anywhere on Earth, then the goal of this dissemination shall have been attained. For those unfamiliar with the renowned Indian philosopher Sri Aurobindo (1872-1950), this article focuses on his over-1,000 page writing “The Life Divine”, considered by most philosophical scholars as his greatest work.

For time immemorial human beings have raised questions, thought about and tried to describe their ideas on the ultimate meaning of Earthly existence. Such searching becomes particularly present during times of sadness, loss or grief, and at such times the highest works of philosophers through history provide true healing for the soul or spirit.

Philosophy has the following definition:

1. originally, love of wisdom or knowledge. 2. a study of the processes governing thought and conduct; theory or investigation of the principles or laws that regulate the universe and underlie all knowledge and reality: included in the study are aesthetics, ethics, logic, metaphysics, etc. 3. the general principles or laws of a field of knowledge, activity, etc. : as, the philosophy of economics. 4. a) a particular system of principles for the conduct of life. b) a treatise covering such a system. 5. a study of human morals, character, and behavior; hence, 6. the mental balance believed to result from this; calmness; composure.

May coming into contact with “The Life Divine” by Sri Aurobindo help genuinely answer those timeless, ever-present, supremely profound ultimate questions.

***

Excerpt from “The Life Divine”:

Chapter I

The Human Aspiration

She follows to the goal of those that are passing on beyond, she is the first in the eternal succession of the dawns that are coming,—Usha widens bringing out that which lives, awakening someone who was dead. . . . What is her scope when she harmonises with the dawns that shone out before and those that now must shine? She desires the ancient mornings and fulfils their light; projecting forwards her illumination she enters into communion with the rest that are to come.    Kutsa Angirasa—Rig Veda.

Threefold are those supreme births of this divine force that is in the world, they are true, they are desirable; he moves there wide-overt within the Infinite and shines pure, luminous and fulfilling. . . . That which is immortal in mortals and possessed of the truth, is a god and established inwardly as an energy working out in our divine powers. . . . Become high-uplifted, O Strength, pierce all veils, manifest in us the things of the Godhead.     Vamadeva—Rig Veda.

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THE EARLIEST preoccupation of man in his awakened thoughts and, as it seems, his inevitable and ultimate preoccupation,—for it survives the longest periods of scepticism and returns after every banishment,—is also the highest which his thought can envisage. It manifests itself in the divination of Godhead, the impulse towards perfection, the search after pure Truth and unmixed Bliss, the sense of a secret immortality.

The ancient dawns of human knowledge have left us their witness to this constant aspiration; today we see a humanity satiated but not satisfied by victorious analysis of the externalities of Nature preparing to return to its primeval longings. The earliest formula of  Wisdom promises to be its last, —God, Light, Freedom, Immortality.

These persistent ideals of the race are at once the contradiction of its normal experience and the affirmation of higher and deeper experiences which are abnormal to humanity and only to be attained, in their organised entirety, by a revolutionary individual effort or an evolutionary general progression.

To know, possess and be the divine being in an animal and egoistic consciousness, to convert our twilit or obscure physical mentality into the plenary supramental illumination, to build peace and a self-existent bliss where there is only a stress of transitory satisfactions besieged by physical pain and emotional suffering, to establish an infinite freedom in a world which presents itself as a group of mechanical necessities, to discover and realise the immortal life in a body subjected to death and constant mutation,—this is offered to us as the manifestation of God in Matter and the goal of Nature in her terrestrial evolution.

To the ordinary material intellect which takes its present organisation of consciousness for the limit of its possibilities, the direct contradiction of the unrealised ideals with the realised fact is a final argument against their validity. But if we take a more deliberate view of the world’s workings, that direct opposition appears rather as part of Nature’s profoundest method and the seal of her completest sanction.

For all problems of existence are essentially problems of harmony. They arise from the perception of an unsolved discord and the instinct of an undiscovered agreement or unity. To rest content with an unsolved discord is possible for the practical and more animal part of man, but impossible for his fully awakened mind, and usually even his practical parts only escape from the general necessity either by shutting out the problem or by accepting a rough, utilitarian and unillumined compromise.

For essentially, all Nature seeks a harmony, life and matter in their own sphere as much as mind in the arrangement of its perceptions. The greater the apparent disorder of the materials offered or the apparent disparateness, even to irreconcilable opposition, of the elements that have to be utilised, the stronger is the spur, and it drives towards a more subtle and puissant (powerful; strong; mighty) order than can normally be the result of a less difficult endeavour.

The accordance of active Life with a material of form in which the condition of activity itself seems to be inertia, is one problem of opposites that Nature has solved and seeks always to solve better with greater complexities; for its perfect solution would be the material immortality of a fully organised mind-supporting animal body.

The accordance of conscious mind and conscious will with a form and a life in themselves not overtly self-conscious and capable at best of a mechanical or subconscious will is another problem of opposites in which she has produced astonishing results and aims always at higher marvels; for there her ultimate miracle would be an animal consciousness no longer seeking but possessed of Truth and Light, with the practical omnipotence which would result from the possession of a direct and perfected knowledge.

Not only, then, is the upward impulse of man towards the accordance of yet higher opposites rational in itself, but it is the only logical completion of a rule and an effort that seem to be a fundamental method of Nature and the very sense of her universal strivings. We speak of the evolution of Life in Matter, the evolution of Mind in Matter; but evolution is a word which merely states the phenomenon without explaining it.

For there seems to be no reason why Life should evolve out of material elements or Mind out of living form, unless we accept the Vedantic solution that Life is already involved in Matter and Mind in Life because in essence Matter is a form of veiled Life, Life a form of veiled Consciousness.

And then there seems to be little objection to a farther step in the series and the admission that mental consciousness may itself be only a form and a veil of higher states which are beyond Mind. In that case, the unconquerable impulse of man towards God, Light, Bliss, Freedom, Immortality presents itself in its right place in the chain as simply the imperative impulse by which Nature is seeking to evolve beyond Mind, and appears to be as natural, true and just as the impulse towards Life which she has planted in certain forms of Matter or the impulse towards Mind which she has planted in certain forms of Life.

As there, so here, the impulse exists more or less obscurely in her different vessels with an ever-ascending series in the power of its will-to-be; as there, so here, it is gradually evolving and bound fully to evolve the necessary organs and faculties.

As the impulse towards Mind ranges from the more sensitive reactions of Life in the metal and the plant up to its full organisation in man, so in man himself there is the same ascending series, the preparation, if nothing more, of a higher and divine life. The animal is a living laboratory in which Nature has, it is said, worked out man.

Man himself may well be a thinking and living laboratory in whom and with whose conscious co-operation she wills to work out the superman, the god. Or shall we not say, rather, to manifest God? For if evolution is the progressive manifestation by Nature of that which slept or worked in her, involved, it is also the overt realisation of that which she secretly is.

We cannot, then, bid her pause at a given stage of her evolution, nor have we the right to condemn with the religionist as perverse and presumptuous or with the rationalist as a disease or hallucination any intention she may evince or effort she may make to go beyond. If it be true that Spirit is involved in Matter and apparent Nature is secret God, then the manifestation of the divine in himself and the realisation of God within and without are the highest and most legitimate aim possible to man upon earth.

Thus the eternal paradox and eternal truth of a divine life in an animal body, an immortal aspiration or reality inhabiting a mortal tenement, a single and universal consciousness representing itself in limited minds and divided egos, a transcendent, indefinable, timeless and spaceless Being who alone renders time and space and cosmos possible, and in all these the higher truth realisable by the lower term, justify themselves to the deliberate reason as well as to the persistent instinct or intuition of mankind.

Attempts are sometimes made to have done finally with questionings which have so often been declared insoluble by logical thought and to persuade men to limit their mental activities to the practical and immediate problems of their material existence in the universe; but such evasions are never permanent in their effect. Mankind returns from them with a more vehement impulse of inquiry or a more violent hunger for an immediate solution.

By that hunger mysticism profits and new religions arise to replace the old that have been destroyed or stripped of significance by a scepticism which itself could not satisfy because, although its business was inquiry, it was unwilling sufficiently to inquire. The attempt to deny or stifle a truth because it is yet obscure in its outward workings and too often represented by obscurantist superstition or a crude faith, is itself a kind of obscurantism.

The will to escape from a cosmic necessity because it is arduous, difficult to justify by immediate tangible results, slow in regulating its operations, must turn out eventually to have been no acceptance of the truth of Nature but a revolt against the secret, mightier will of the great Mother. It is better and more rational to accept what she will not allow us as a race to reject and lift it from the sphere of blind instinct, obscure intuition and random aspiration into the light of reason and an instructed and consciously self-guiding will.

And if there is any higher light of illumined intuition or self-revealing truth which is now in man either obstructed and inoperative or works with intermittent glancings as if from behind a veil or with occasional displays as of the northern lights in our material skies, then there also we need not fear to aspire.

For it is likely that such is the next higher state of consciousness of which Mind is only a form and veil, and through the splendours of that light may lie the path of our progressive self enlargement into whatever highest state is humanity’s ultimate resting-place.

***

Professor Kireet Joshi (1931-2014) was a highly influential educator, prolific writer, and respected leader in India. The 20-minute video below is Part 1 of 44 (approximately 15-20 minutes each in length) of a course he taught on “The Life Divine” – available on YouTube for those interested.

Description from YouTube channel – “KireetJoshiArchives”:  Our Endeavour is the dissemination of the works of Sri Aurobindo and The Mother and to bring about a revolution in education as envisaged by them to build a resurgent India. Prof. Kireet Joshi has devoted more than 60 years to the study of the works of Sri Aurobindo and The Mother and for the cause of education.  We invite all who are keen to build a New India to avail freely from www.kireetjoshiarchives.com

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To read eBooks, download (free) software – “Adobe Digital Editions”:

http://www.adobe.com/solutions/ebook/digital-editions.html

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To download a digital/eBook version of Sri Aurobindo’s philosophical masterwork “The Life Divine” for free, visit:

http://www.auro-ebooks.com/the-life-divine/

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(Thank you to KireetJoshiArchives at YouTube)

2016: Spiritual Evolution.

By Jerry Alatalo

aaa-41Alphabet Indian philosopher Sri Aurobindo (1872-1950) wrote the remarkable book “The Life Divine” decades ago, yet the spiritual classic remains relevant today in 2016. In the most basic description of the massive over-1,000 page work, Sri Aurobindo makes a thorough, exhaustive effort to articulate how spiritual/consciousness aspects of existence being underestimated or avoided has resulted in ignorance regarding true knowledge – widespread ignorance and its corresponding widespread negative consequences for humanity – and that only the full awareness and appreciation of consciousness or spiritual aspects of existence can end ignorance, thereby allowing for positive world evolutionary movements based on total, not partial, knowledge.

The meeting, after 1,000 years where the large religious denominations had been separated, between head of the Roman Catholic church Pope Francis and the Russian Orthodox church Patriarch Kirill could be perceived as a good and welcomed  sign that the spiritual/consciousness natures of reality are gaining long-awaited, long-needed prominence in 2016, that perhaps human ignorance will be overcome, especially, when people around the Earth are talking openly about a possible 3rd world war.

In Sri Aurobindo’s book, he asserts that humanity hasn’t embraced true total knowledge, at one point using the term “true truth”, and that if mankind became aware of its full-knowledge potentialities life on Earth would undergo profound, great and positive transformation.

After reading some paragraphs from “The Life Divine”, there is a link where one can obtain a free download of the entire book in PDF, EPUB and Kindle formats. Please record the link URL so that it’s available for sharing with friends, family and others who would be interested in such an in-depth, ever-relevant, always-timely philosophical classic.

An interview focusing on Sri Aurobindo’s life and work follows a selected section of the book, providing further insights into one of the world’s most important and serious philosophers, one its most profound writers on spiritual evolution, in recent history.

The following excerpt gives one an idea of Sri Aurobindo’s writing style and the kind of content found throughout “The Life Divine”, and comes from Book 2, Chapter XV: Reality and the Integral Knowledge:

An integral knowledge then must be a knowledge of the truth of all sides of existence both separately and in the relation of each to all and the relation of all to the truth of the Spirit. Our present state is an Ignorance and a many-sided seeking; it seeks for the truth of all things but,—as is evident from the insistence and the variety of the human mind’s speculations as to the fundamental Truth which explains all others, the Reality at the basis of all things,—the fundamental truth of things, their basic reality must be found in some at once fundamental and universal Real; it is that which, once discovered, must embrace and explain all,—for “That being known all will be known”: the fundamental Real must necessarily be and contain the truth of all existence, the truth of the individual, the truth of the universe, the truth of all that is beyond the universe.

The Mind, in seeking for such a Reality and testing each thing from Matter upwards to see if that might not be It, has not proceeded on a wrong intuition. All that is necessary is to carry the inquiry to its end and test the highest and ultimate levels of experience.

But since it is from the Ignorance that we proceed to the Knowledge, we have had first to discover the secret nature and full extent of the Ignorance. If we look at this Ignorance in which ordinarily we live by the very circumstance of our separative existence in a material, in a spatial and temporal universe, we see that on its obscurer side it reduces itself, from whatever direction we look at or approach it, into the fact of a many-sided self-ignorance.

We are ignorant of the Absolute which is the source of all being and becoming; we take partial facts of being, temporal relations of the becoming for the whole truth of existence,—that is the first, the original ignorance.

We are ignorant of the spaceless, timeless, immobile and immutable Self; we take the constant mobility and mutation of the cosmic becoming in Time and Space for the whole truth of existence, —that is the second, the cosmic ignorance.

We are ignorant of our universal self, the cosmic existence, the cosmic consciousness, our infinite unity with all being and becoming; we take our limited egoistic mentality, vitality, corporeality for our true self and regard everything other than that as not-self,—that is the third, the egoistic ignorance.

We are ignorant of our eternal becoming in Time; we take this little life in a small span of Time, in a petty field of Space, for our beginning, our middle and our end,—that is the fourth, the temporal ignorance.

Even within this brief temporal becoming we are ignorant of our large and complex being, of that in us which is superconscient, subconscient, intraconscient, circumconscient to our surface becoming; we take that surface becoming with its small selection of overtly mentalised experiences for our whole existence,—that is the fifth, the psychological ignorance.

We are ignorant of the true constitution of our becoming; we take the mind or life or body or any two of these or all three for our true principle or the whole account of what we are, losing sight of that which constitutes them and determines by its occult presence and is meant to determine sovereignly by its emergence their operations,—that is the sixth, the constitutional ignorance.

As a result of all these ignorances, we miss the true knowledge, government and enjoyment of our life in the world; we are ignorant in our thought, will, sensations, actions, return wrong or imperfect responses at every point to the questionings of the world, wander in a maze of errors and desires, strivings and failures, pain and pleasure, sin and stumbling, follow a crooked road, grope blindly for a changing goal,—that is the seventh, the practical ignorance.

Our conception of the Ignorance will necessarily determine our conception of the Knowledge and determine, therefore, since our life is the Ignorance at once denying and seeking after the Knowledge, the goal of human effort and the aim of the cosmic endeavour.

Integral knowledge will then mean the cancelling of the sevenfold Ignorance by the discovery of what it misses and ignores, a sevenfold self-revelation within our consciousness:— it will mean the knowledge of the Absolute as the origin of all things; the knowledge of the Self, the Spirit, the Being and of the cosmos as the Self’s becoming, the becoming of the Being, a manifestation of the Spirit; the knowledge of the world as one with us in the consciousness of our true self, thus cancelling our division from it by the separative idea and life of ego; the knowledge of our psychic entity and its immortal persistence in Time beyond death and earth-existence; the knowledge of our greater and inner existence behind the surface; the knowledge of our mind, life and body in its true relation to the self within and the superconscient spiritual and supramental being above them; the knowledge, finally, of the true harmony and true use of our thought, will and action and a change of all our nature into a conscious expression of the truth of the Spirit, the Self, the Divinity, the integral spiritual Reality.

But this is not an intellectual knowledge which can be learned and completed in our present mould of consciousness; it must be an experience, a becoming, a change of consciousness, a change of being. This brings in the evolutionary character of the Becoming and the fact that our mental ignorance is only a stage in our evolution.

The integral knowledge, then, can only come by an evolution of our being and our nature, and that would seem to signify a slow process in Time such as has accompanied the other evolutionary transformations. But as against that inference there is the fact that the evolution has now become conscious and its method and steps need not be altogether of the same character as when it was subconscious in its process. The integral knowledge, since it must result from a change of consciousness, can be gained by a process in which our will and endeavour have a part, in which they can discover and apply their own steps and method: its growth in us can proceed by a conscious self-transformation.

It is necessary then to see what is likely to be the principle of this new process of evolution and what are the movements of the integral knowledge that must necessarily emerge in it,—or, in other words, what is the nature of the consciousness that must be the base of the life divine and how that life may be expected to be formed or to form itself, to materialise or, as one might say, to “realise”.

http://www.auro-ebooks.com/the-life-divine/

(Thank you to New Thinking Allowed at YouTube)