object:05.05 - Of Some Supreme Mysteries
book class:Collected Works of Nolini Kanta Gupta - Vol 02
author class:Nolini Kanta Gupta
subject class:Integral Yoga
class:chapter
Of Beauty and Ananda The Birth of Maya
Other Authors Nolini Kanta Gupta Towards The LightOf Some Supreme Mysteries
Of Some Supreme Mysteries
The Supreme is infinite, therefore He is also finite.
To be finite is one of the infinite aspects of the Infinite.
Creation is the de-finition of the Infinite.
All creation is fundamentally an act of self-division.
The multiplicity of the divided selves of the Supreme forms the created universe.
In and through the unnumbered divided selves, the one undivided Self still stands intact and inviolate.
With each successive self-division, the Supreme descends into a more concrete form of creation.
The Supreme has pulverised himself into the atoms of Matter.
Matter is Spirit divided ad infinitum and infinitely concretised.
Utter Nescience is the focussing of utter Intelligence the farthest away from itself and upon infinite points.
The Soul is a portion of the Divine, enshrined in the heart of the human being; it is the child of the Mahāśakti , it is the immortal in mortality, the secret godhead that urges the earthly creature ever forward and upward in the march of-evolution, ever expressing and embodying more and more of its inner truth in the actualities of life.
The Self is the Puruṣa in the individual; it is the consciousness as pure being, simply existent in its own delight, which sees and sanctions all and is yet aloof from the mutabilities of the life becoming.
The Spirit is the Self immanent, universal and transcendent. The Supreme Divine is Puruṣottama,-the Spirit and its expression and its continent, the Sat and the sakti.
The Soul is God's Grace upon Matter; it is the living spark from the Heart of the Divine, sent down into Matter, in order to lift Matter into Divinity.
The gods are the glories of the Supreme Divine; they are the agents that effect this transmutation and the types that embody the transmuted reality.
The gods are the individualised Name-Forms of the Supreme.
You are always an instrument, a mere tool, so long as you are in the unconsciousness.
Itis when you are conscious that you become an agent.
As long as you are unconscious, you are mostly an instrument in the hands of the Dark Forces.
When you become conscious, you are an agent who can act for, and act with, and act as, the gods.
To be conscious means to become aware of the truth of one's nature and to live with the light and the force of that truth.
To be unconscious means to be ignorant of the realities that make one's true nature, to be a mere tool driven and utilised by the forces of Untruth.
To be free and independent does not mean that one lives and moves as one chooses or has the feeling of doing so.
A soul captured in the mind and the life and the body is never free or independent; its sense of freedom or independence is only a make-believe so that Inferior Nature might all the more easily utilise the imprisoned soul for her own purposes.
If you happen to be in the way of the Divine Power, either you yield to it and are taken up into its substance and constitution, become an integral part of it, execute in it a special function-
Or, you oppose it and are mowed down and destroyed.
The Dark Power tries to work in the self-same way; but it cannot touch you, even though you oppose it, if from the outset you are armed with the protection of the Divine Force.
The Dark Power too gives protection to its devotees, but it cannot maintain them long against the inexorable oncoming of the Divine.
Consciousness is the light that flows from the Truth of existence.
To be conscious means to be aware of the Truth of one's nature and live and move with the luminous force of that Truth.
Awareness is not a mere passive phenomenon; it is supremely active and dynamic. To be aware means a constant radiation of the light of consciousness and by the touch of that light a continuous purification and new-creation.
Consciousness: the movement by which existence goes out of itself and turns back upon itself in order to experience itself.
Will: the selective and realising power of consciousness.
Faith: Certitude born of the soul's secret communion with the Truth.
Faith is the urge of the soul's truth-the truth that has not yet come down and become evident to the reason and the brain-mind.
Faith brings out not only your own latent power, but opens the gates to a Power higher than your own.
There is no limit to your own power, if you know how to push back this own of yours nearer and nearer to the Divine.
The consciousness seeks in its ordinary movement to lean upon something, something outside itself; alone and within itself it feels a void and is uneasy and short of breath, as if in a rarefied atmosphere.
The Higher Consciousness feels a completeness in itself, is full to the brim with its own reality and needs no going out for materials and objects necessary to fill a vacuity.
Two consciousnesses are there at two extreme and opposing poles-one of the Spirit and the other of Matter. Both are static.
A dynamic consciousness lies between; it joins, harmonises, energises both-it is the Occult Consciousness.
The passage from the world of the Spirit to the world of Matter and back lies through the Occult World.
Two godheads are there: one above, the other here below. One is transcendent, the other immanent; one is eternal, infinite, immutable, absolute, the other is of the temporal and in it, wedded to the finite, the changing, the relative; one is sovereignly conscious, the other imbedded in the unconscious.
One is the godhead that is, the other the godhead that is becoming.
One is the godhead in eternal Truth-nirya,svarūpa; the other is the godhead in ever progressiveReality-vyavahāra, rūpa. Both are one and the same deity. The godhead above, descending, has become the godhead here below ascending to meet again and recover its original nature not there, but here.
Creation is the interaction of these two elemental Powers expressing themselves as Nature-Nature, an Involution and Evolution of the double Divinity.
Progress is the march of the godhead below towards a triumphant self-revelation; its self-finding is the luminous realisation in itself of the godhead above.
Earth has a consciousness, matter is instinct with an Aspiration; only the consciousness is involved and turned inwards, the Aspiration is mute and knows not itself.
The consciousness is that of a Divinity which has precipitated and taken this material form, the Aspiration is to regain God-head even in this form of matter, to sublimate itself into that Divinity here and now.
The secret urge of Evolution lies there in the compelling stress of that consciousness and that Aspiration.
In so far as man embodies in himself and gives expression in his terrestrial life to this consciousness and Aspiration, to that extent is he in line with the march of Evolution and fulfils his high destiny.
Religion is a worship of lesser gods; often, even, it is the worship of beings that are not gods at all but pose as gods, simulating their truth, usurping their status, acting arbitrarily in their divine name and aping their authority.
The pseudo-gods are not always evil, nor do they lead men only to perdition: their worship may often be useful, even salutary. But what these beings will not allow is to let man pass beyond a given frontier; they will not suffer him to rise in the scale of consciousness higher than a certain limit. Any attempt or turn towards a transcending of that limit they watch with jealous vigilance and suppress it with vehemence, even with violence. Within their domain, subject to their dharma, they accord to their worshippers prosperity and power, some-times perhaps even a certain elevation of consciousness.
The lesser gods and the pseudo-gods are none other than the various forces that reign in the world of the mental, the vital or the physical consciousness. These are the three planes that, in the cosmic as well as in the human scale, form the fundamental notes of the Inferior Hemisphere of Nature.
The true gods belong to higher reaches, they are powers of the Superior Hemisphere; living beyond the triple mundane consciousness, in the Fourth-turīya-they are native to the domain of the Spirit. They embody the mighty universal laws of that vaster Truth-Consciousness (Ṛtam).
To go beyond all the dharmas of this threefold Lower Nature, attain to the Truth-Consciousness of the Fourth Status, incarnate in all that we are, know, will, feel and do the Law or Dharma of the Spirit and of the Spirit alone, is what we mean by Spirituality.
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Of Beauty and Ananda The Birth of Maya
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