ESSAYS DIVINE AND HUMAN

CONTENTS

	Part One Essays Divine and Human Section One (circa 1911) Certitudes Moksha Man Philosophy The Siddhis The Psychology of Yoga
	Section Two (1910 1913) Na Kinchidapi Chintayet The Sources of Poetry The Interpretation of Scripture On Original Thinking The Balance of Justice Social Reform Hinduism and the Mission of India The Psychology of Yoga The Claims of Theosophy Science and Religion in Theosophy Sat Sachchidananda The Silence behind Life
	Section Three (circa 1913) The Psychology of Yoga Initial Definitions and Descriptions The Object of Our Yoga Purna Yoga I. The Entire Purpose of Yoga II. Parabrahman, Mukti and Human Thought-Systems III. Parabrahman and Parapurusha Natural and Supernatural Man The Evolutionary Aim in Yoga The Fullness of Yoga—In Condition Nature Maya
	Section Four (1914 1919) The Beginning and the End The Hour of God Beyond Good and Evil The Divine Superman
	Section Five (1927 and after) The Law of the Way Man and the Supermind The Involved and Evolving Godhead The Evolution of Consciousness The Path

	Part Two From Man to Superman: Notes and Fragments on Philosophy, Psychology and Yoga
	Section One. Philosophy: God, Nature and Man God: The One Reality Nature: The World-Manifestation Man and Superman
	Section Two. Psychology: The Science of Consciousness The Problem of Consciousness Consciousness and the Inconscient The Science of Consciousness
	Section Three. Yoga: Change of Consciousness and Transformation of Nature The Way of Yoga Partial Systems of Yoga Integral Yoga

	Part Three Notes and Fragments on Various Subjects Section One. The Human Being in Time The Marbles of Time A Theory of the Human Being A Cyclical Theory of Evolution
	Section Two. The East and the West A Misunderstanding of Continents Towards Unification China, Japan and India
	Section Three. India Renascent India Where We Stand in Literature
	Section Four. Genius, Poetry, Beauty The Origin of Genius Poetic Genius The Voices of the Poets Pensées A Dream The Beauty of a Crow's Wings
	Section Five. Science, Religion, Reason, Justice Science Religion Reason and Society Justice

Part Four

Thoughts and Aphorisms

Moksha

The pessimists have made moksha synonymous with annihilation or dissolution, but its true meaning is freedom. He who is free from bondage, is free, is mukta. But the last bondage is the passion for liberation itself which must be renounced before the soul can be perfectly free, and the last knowledge is the realisation that there is none bound, none desirous of freedom, but the soul is for ever and perfectly free, that bondage is an illusion and the liberation from bondage is an illusion. Not only are we bound but in play, the mimic knots are of such a nature that we ourselves can at our pleasure undo them.

Nevertheless the bonds are many and intricate. The most difficult of all their knots is egoism, the delusion that we have an individual existence sufficient in itself, separate from the universal and only being, ekamevadwitiyam, who is one not only beyond Time, Space and Causality. Not only are we all Brahman in our nature and being, waves of one sea, but we are each of us Brahman in His entirety, for that which differentiates and limits us, nama and rupa, exists only in play and for the sake of the world-drama.

Whence then comes this delusion of egoism, if there is no separate existence and only Brahman is? We answer that there is separate existence but only in manifestation not in reality. It is as if one actor could play different parts not in succession but at one and the same moment; each part is He Himself, one and indivisible, but each part is different from the other. Brahman extends Himself in Time, Space & Causality which do not condition Him but exist in Him and can at any time be changed or abolished, and in Time, Space & Causality He attaches Himself to many namarupas which are merely existences in His universal being. They are real in manifestation, unreal outside manifestation.

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