CONTENTS

 

Pre-Content

 

PART ONE

 THE DIVINE, THE COSMOS AND THE INDIVIDUAL

 

Section One

The Divine, Sachchidananda, Brahman and Atman

 

The Divine and Its Aspects

The Divine

The Divine Consciousness

The Divine: One in All

Aspects of the Divine

The Transcendent, Cosmic and Individual Divine

Personal and Impersonal Sides of the Divine

The Divine and the Atman

The Divine and the Supermind

 

Sachchidananda: Existence, Consciousness-Force and Bliss

Sachchidananda

Sat or Pure Existence

Chit or Consciousness

Outer Consciousness and Inner Consciousness

Consciousness and Force or Energy

Force, Energy, Power, Shakti

Ananda

 

Brahman

The Impersonal Brahman

The Inactive Brahman and the Active Brahman

Spirit and Life

 

The Self or Atman

The Self

The Cosmic Spirit or Self

The Atman, the Soul and the Psychic Being

The Self and Nature or Prakriti

 

Section Two

The Cosmos: Terms from Indian Systems

 

The Upanishadic and Puranic Systems

Virat

Visva or Virat, Hiranyagarbha or Taijasa,Prajna or Ishwara

Vaisvanara, Taijasa, Prajna, Kutastha

Karana, Hiranyagarbha, Virat

The Seven Worlds

The Worlds of the Lower Hemisphere

Tapoloka and the Worlds of Tapas

 

The Sankhya-Yoga System

Purusha

Purusha and Prakriti

Prakriti

Prakriti and Shakti or Chit-Shakti

Purusha, Prakriti and Action

The Gunas or Qualities of Nature

Transformation of the Gunas

Sattwa and Liberation

Transformation of Rajas and Tamas

Transformation of Tamas into Sama

Mahat

Tanmatra

 

Section Three

The Jivatman and the Psychic Being

 

The Jivatman in the Integral Yoga

The Jivatman or Individual Self

The Jivatman, the Psychic Being and Prakriti

The Central Being and the Psychic Being

The Surrender of the Central Being

The Central Being after Liberation

The Karana Purusha

The Jivatman and the Caitya Puruṣa

The Jivatman and the Mental Purusha

The Jivatman, Spark-Soul and Psychic Being

The Jivatman in a Supramental Creation

 

The Jivatman in Other Indian Systems

The Jivatman in Other Schools

The Jivatman and the Pure “I” of the Adwaita

 

 

PART TWO

 THE PARTS OF THE BEING AND THE PLANES OF CONSCIOUSNESS

 

Section One

The Organisation of the Being

 

The Parts of the Being

Men Do Not Know Themselves

Many Parts, Many Personalities

 

Classification of the Parts of the Being

Different Categories in Different Systems

The Concentric and Vertical Systems

 

Section Two

The Concentric System: Outer to Inner

 

The Outer Being and the Inner Being

The Outer and the Inner Being and Consciousness

The Inner, the Outer and the Process of Yoga

The Inner Being

The Inner Being, the Antaratma and the Atman

The Inner Being and the Psychic Being

The Outer Being and Consciousness

 

The True Being and the True Consciousness

The True Being

The True Consciousness

 

The Psychic Being

The Psychic and the Divine

The Self or Spirit and the Psychic or Soul

The Atman, the Jivatman and the Psychic

The Words “Soul” and “Psychic”

The Psychic or Soul and Traditional Indian Systems

The Soul and the Psychic Being

The Form of the Psychic Being

The Psychic Being and the Intuitive Consciousness

The Psychic Being and the External Being

The Psychic or Soul and the Lower Nature

The Psychic Being or Soul and the Vital or Life

The Psychic Being and the Ego

The Psychic World or Plane

 

The Vertical System: Supermind to Subconscient

 

The Planes or Worlds of Consciousness

The System of Planes or Worlds

The Planes and the Body

 

The Supermind or Supramental

Supermind and the Purushottama

Supermind and Sachchidananda

The Supracosmic, the Supramental,

the Overmind and Nirvana

Supermind and Other Planes

Supermind and Overmind

Knowledge and Will in the Supermind

 

The Overmind

Overmind and the Cosmic Consciousness

Planes of the Overmind

The Overmind, the Intuition and Below

The Overmind and the Supermind Descent

The Overmind and the Kāraṇa Deha

The Dividing Aspect of the Overmind

The Overmind and the World

 

The Higher Planes of Mind

The Higher Planes and Higher Consciousness

The Plane of Intuition

The Plane of Intuition and the Intuitive Mind

Yogic Intuition and Ordinary Intuitions

Powers of the Intuitive Consciousness

The Illumined Mind

The Higher Mind

 

The Lower Nature or Lower Hemisphere

The Higher Nature and the Lower Nature

The Three Planes of the Lower Hemisphere

and Their Energies

The Adhara

 

The Mind

Mind in the Integral Yoga and in Other

Indian Systems

Manas and Buddhi

Chitta

Western Ideas of Mind and Spirit

The Psychic Mind

The Mind Proper

The Thinking Mind and the Vital Mind

The Thinking Mind and the Physical Mind

The Vital Mind

The Physical Mind

The Physical Mental or Physical Mind and

the Mental Physical or Mechanical Mind

The Mental World of the Individual

 

The Vital Being and Vital Consciousness

The Vital

The True Vital Being and Consciousness

Parts of the Vital Being

The Mental Vital or Vital Mind

CONTENTS

The Emotional Being or Heart

The Central Vital or Vital Proper

The Lower Vital, the Physical Vital and

the Material Vital

A Strong Vital

The Vital Body

The Vital Nature

The Vital Plane and the Physical Plane

The Life Heavens

 

The Physical Consciousness

The Physical Consciousness and Its Parts

Living in the Physical Consciousness

The Opening of the Physical Consciousness

The True Activity of the Senses

The Physical Parts of the Mind and Emotional Being

The Mental Physical or Mechanical Mind

The Vital Physical

The Material Consciousness or Body Consciousness

The Gross Physical and the Subtle Physical

The Physical Nerves and the Subtle Nerves

The Sheaths of the Indian Tradition

 

The Environmental Consciousness

The Environmental Consciousness around

the Individual

The Environmental Consciousness and

the Movements of the Lower Nature

The Environmental Consciousness and

the Subconscient

 

The Subconscient and the Inconscient

The Subconscient in the Integral Yoga

The Subconscient in Traditional Indian Terminology

The Subconscient and the Superconscient

The Subconscient and the Subliminal

The Subconscient Memory and Conscious Memory

The Subconscient and the Inconscient

 

Section Four

The Chakras or Centres of Consciousness

 

The System of the Chakras

The Functions of the Chakras or Centres

The Chakras in Reference to Yoga

The Centres and the Planes

The Mind Centres

The Sahasradala or Sahasrara or Crown Centre

The Ajnachakra or Forehead Centre

The Throat Centre

The Throat Centre and the Lower Centres

The Heart Centre

The Navel and Abdominal Centres

The Muladhara

No Subconscient Centre

 

The Parts of the Body and the Centres

The Parts of the Body in Yoga

The Cerebellum

The Ear, Nose, Face and Throat

The Chest, Stomach and Abdomen

The Legs and Feet

The Sides of the Body

 

 

PART THREE 

THE EVOLUTIONARY PROCESS AND THE SUPERMIND

 

Section One

The Supramental Evolution

 

The Problem of Suffering and Evil

The Riddle of This World

The Disharmonies of Earth

 

Spiritual Evolution and the Supramental

Human History and Spiritual Evolution

Spiritual and Supramental

The Overmind and the Supramental

Involution and Evolution

The Supermind and the Lower Creation

Speculations about the Supramental Descent

 

Section Two

The Supramental Descent and Transformation

 

The Descent of the Supermind

Inevitability of the Descent

A Beginning, Not a Completion

Clarifications about the Supramental Descent

 

Descent and Transformation

A World-Changing Yoga

The Vital World and the Supramental Descent

The Nature and Scope of the Transformation

The Earth, the Earth Consciousness and

the Supramental Creation

The Supramental Change and the Ananda Plane

 

The Supramental Transformation

Preparatory Steps towards the Supramental Change

The Supramental Influence and Supramentalisation

Premature Claims of Possession of the Supermind

 

Transformation and the Body

The Transformation of the Body

The Transformation of the Body in Other Traditions

Transforming the Body Consciousness

Death and the Supramental Transformation

The Conquest of Death

The Reproductive Method of the Supramental

 

 

PART FOUR 

PROBLEMS OF PHILOSOPHY, SCIENCE, RELIGION AND SOCIETY

 

Section One

Thought, Philosophy, Science and Yoga

 

The Intellect and Yoga

Intellectual Truth and Spiritual Experience

Intellectual Arguments against Spirituality

The Valley of the False Glimmer

 

Doubt and Faith

Doubt and Yoga

Faith in Spiritual Things

 

Philosophical Thought and Yoga

Metaphysical Thinkers, East and West

World-Circumstances and the Divine

Intellectual Expression of Spiritual Experience

Comments on Thoughts of J.M.E. McTaggart

Comments on Terms Used by Henri Bergson

Metaphysics, Science and Spiritual Experience

 

Science and Yoga

Science, Yoga and the Agnostic

Science and Spirituality

Science and the Supernormal

Science and Superstition

The Limitations of Science

Physics and Metaphysics

Space and Time

Matter

Animals

Plants

Life on Other Planets

 

Section Two

Religion, Idealism, Morality and Yoga

 

Religion and Yoga

Religion and the Truth

Religion in India

Religious Ceremonies

Religious Fanaticism

 

Idealism and Spirituality

Human Perfection and Spirituality

The Collapse of Twentieth-Century Idealism

 

Morality and Yoga

The Spiritual Life and the Ordinary Life

Morality

Vice and Virtue

The Sattwic Man and the Spiritual Man

Selfishness and Unselfishness

Humility

Sacrifice

Ahimsa, Destruction and Violence

War and Conquest

Poverty

Natural Calamities

 

Social Duties and the Divine

Family, Society, Country and the Divine

Philanthropy

Humanitarianism

Social and Political Activism

 

PART FIVE 

QUESTIONS OF SPIRITUAL AND OCCULT KNOWLEDGE

 

Section One

The Divine and the Hostile Powers

 

Terminology

The Dynamic Divine, the Gods, the Asuras

The Soul, the Divine, the Gods, the Asuras

Terms in The Mother

 

The Gods

The Gods or Divine Powers

The Gods and the Overmind

Vedic Gods of the Indian Tradition

Post-Vedic Gods of the Indian Tradition

 

The Hostile Forces and Hostile Beings

The Existence of the Hostile Forces

The Nature of the Hostile Forces

The Conquest of the Hostile Forces

Asuras, Rakshasas and Other Vital Beings

 

Section Two

The Avatar and the Vibhuti

 

The Meaning and Purpose of Avatarhood

The Avatar or Incarnation

The Divine and Human Sides of the Avatar

Human Judgments of the Divine

The Work of the Avatar

The Avatar: Historicity and Symbols

The Avatar and the Vibhuti

 

Specific Avatars and Vibhutis

The Ten Avatars as a Parable of Evolution

Rama as an Avatar

Krishna as an Avatar

Buddha as an Avatar

Mahomed and Christ

Ramakrishna

Augustus Caesar and Leonardo da Vinci

Napoleon

 

Human Greatness

Greatness

Greatness and Vices

 

Section Three

Destiny, Karma, Death and Rebirth

 

Fate, Free Will and Prediction

Destiny

Free Will and Determinism

Predictions and Prophecy

Astrology and Yoga

 

Karma and Heredity

Karma

Karma and Heredity

Evolution, Karma and Ethics

 

Death

Death and Karma

Death and Grieving

The After-Death Sojourn

 

Rebirth

The Psychic’s Choice at the Time of Death

Assimilation in the Psychic World

The Psychic Being and the Progression from

Life to Life

The New Birth

Reincarnation and Soul Evolution

What Survives and What Does Not

Lines of Force and Consciousness

Beings of the Higher Planes

Fragments of a Dead Person that Reincarnate

Connections from Life to Life

Lines of Sex in Rebirth

Asuric Births

Animals and the Process of Rebirth

Remembering Past Lives

Unimportance of Past-Life Experience in Yoga

Speculating about Past Lives

Traditional Indian Ideas about Rebirth and

Other Worlds

European Resistance to the Idea of Reincarnation

 

Section Four

Occult Knowledge and Powers

 

Occult Knowledge

Occultism and the Supraphysical

Occult Forces

The Play of Forces

The Place of Occult Knowledge in Yoga

Spiritism

Séances

Ghosts

 

Occult Powers or Siddhis

General Remarks

Occult Powers Not the Object of Our Yoga

Ethical Rules for the Use of Occult Powers

Thought Reception and Thought Reading

Occult Powers and Health

The Power of Healing

Miracles

Magic

 

 

NOTE ON THE TEXTS


 
 

Chapter Three

 

Human Greatness

 

Greatness

 

Why should the Divine not care for the outer greatness? He cares for everything in the universe. All greatness is the Vibhuti of the Divine, says the Gita.

 

*

 

Obviously outer greatness is not the aim of Yoga. But that is no reason why one should not recognise the part played by greatness in the order of the universe or the place of great men of action, great poets and artists etc.

 

*

 

People have begun to try to prove that great men were not great, which is a very big mistake. If greatness is not appreciated by men, the world will become mean, small, dull, narrow and tamasic.

 

*

 

By greatness is meant an exceptional capacity of one kind or another which makes a man eminent among his fellows.

 

*

 

That kind of greatness [scientific, literary, political] has nothing to do with the psychic. It consists in a special mental capacity (Raman, Tagore) or in a great vital force which enables them to lead men and dominate them. These faculties are often but not always accompanied by something in the personality Daivic or Asuric which supports their action and gives to men an impression of greatness apart even from the special capacity —the sense of a great personality.

 

*

 

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Most great men know perfectly well that they are great.

 

*

 

It is the power in them [great men] that is great and that power comes from the Divine —by their actions and greatness they help the world and aid the cosmic purpose. It does not matter whether they have ego or not —they are not doing Yoga.

 

*

 

If a man rises to a higher plane of consciousness, it does not necessarily follow that he will be a greater man of action or a greater creator. One may rise to spiritual planes of inspiration undreamed of by Shakespeare and yet not be as great a poetic creator as Shakespeare. "Greatness" is not the object of spiritual realisation any more than fame or success in the world —how are these things the standard of spiritual realisation?

 

*

 

Of course you can [do Yoga without being great] —there is no need of being great. On the contrary humility is the first necessity, for one who has ego and pride cannot realise the Highest.

 

*

 

Each one can be truly great only in the measure in which he feels and opens to the source of all greatness, the Divine.

 

Greatness and Vices

 

It is not only the very very very big people who are of importance to the Divine. All energy, strong capacity, power of effectuation are of importance.

As for Napoleon, Caesar and Shakespeare, not one of them was a virtuous man, but they were great men —and that was your contention, that only virtuous men are great men and those who have vices are not great, which is an absurd contention. All of them went after women —two were ambitious, unscrupulous. Napoleon was most arrogant and violent.  

 

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Shakespeare stole deer, Napoleon lied freely, Caesar was without scruples.

 

*

 

But do you really believe that men like Napoleon, Caesar, Shakespeare were not great men and did nothing for the world or for the cosmic purpose? that God was deterred from using them for His purpose because they had defects of character and vices? What a singular idea!

 

*

 

Why should he [the Divine] care [about the vices of great men]? Is he a policeman? So long as one is in the ordinary nature, one has qualities and defects, virtues and vices. When one goes beyond, there are no virtues and vices, —for these things do not belong to the Divine Nature.

 

*

 

Yes, certainly. Many great men even have often very great vices and many of them. Great men are not usually model characters.

 

*

 

They [great men] have more energy and the energy comes out in what men call vices as well as in what men call virtues.

 

*

 

Men with great capacities or a powerful mind or a powerful vital have very often more glaring defects of character than ordinary men —or at least the defects of the latter do not show so much, being like themselves, smaller in scale.

 

*

 

Great or dazzling, or small in their field, ambition is ambition and it is necessary for most for an energetic action. What is the use of calling a thing a vice when it is small and glorifying it when it is big?  

 

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