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Essays on the Gita -Sri Aurobindo
Second Series : Chapter 7
The Supreme Word of the Gita
And he sees each aspect of the transcendent, the cosmic and the individual existence in its right relation to the supreme Truth and puts all in their right place in the unity of the divine Yoga. He no longer sees each thing in its separateness, — the separate seeing that leaves all either unexplained or one-sided to the experiencing conscious- ness. Nor does he see all confusedly together, — the confused seeing that gives a wrong light and a chaotic action. Secure in the transcendence, he is not affected by the cosmic stress and the turmoil of Time and circumstance. Untroubled in the midst of all this creation and destruction of things, his spirit adheres to an unshaken and untrembling, an unvacillating Yoga of union with the eternal and spiritual in the universe. He watches through it all the divine persistence of the Master of the Yoga and acts out of a tranquil universality and oneness with all things and creatures. And this close contact with all things implies no involution of soul and mind in the separative lower nature, because his basis of spiritual experience is not the inferior phenomenal form and movement but the inner All and the supreme Transcendence. He becomes of like nature and law of being with the Divine, sadharmyam agatah., transcendent even in universality of spirit, universal even in the individuality of mind, life and body. By this Yoga once perfected, undeviating and fixed, avikampena yogena yujyate, he is able to take up whatever poise of nature, assume whatever human condition, do whatever world-action without any fall from his oneness with the divine Self, without any loss of his constant communion with the Master of existence.[1] This knowledge translated into the affective, emotional, temperamental plane becomes a calm love and intense adoration of the original and transcendental Godhead above us, the everpresent Master of all things here, God in man, God in Nature. It is at first a wisdom of the intelligence, the buddhi; but that is accompanied by a moved spiritualised state of the affective nature,[2] bhava. This change of the heart and mind is the be ginning of a total change of all the nature. A new inner birth and becoming prepares us for oneness with the supreme object of our love and adoration, madbha vaya. There is an intense delight of love in the greatness and beauty and perfection of this divine Being now seen everywhere in the world and above it, prıti. That deeper ecstasy assumes the place of the scattered and external pleasure of the mind in existence or rather it draws all other delight into it and transforms by a marvellous alchemy the mind’s and the heart’s feelings and all sense movements.
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