Chapter VIII

The Gnostic Being

The difficulty in understanding and describing the supramental nature
comes from the fact that in its very essence, it is consciousness and power of the Infinite.

As we reach in our thought the line at which the evolution of mind into overmind passes over into an evolution of overmind into supermind, we are faced with a difficulty which amounts almost to an impossibility. For we are moved to seek for some precise idea, some clear mental description of the supramental or gnostic existence of which evolutionary Nature in the Ignorance is in travail; but by crossing this extreme line of sublimated mind the consciousness passes out of the sphere, exceeds the characteristic action and escapes from the grasp of mental perception and knowledge . . . Our normal perception or imagination or formulation of things spiritual and things mundane is mental, but in the gnostic change the evolution crosses a line beyond which there is a supreme and radical reversal of conscoiusness and the standards and forms of mental cognition are no longer sufficient: it is difficult for mental thought to understand or describe supramental nature.

Mental nature and mental thought are based on a consciousness of the finite; supramental nature is in its very grain a consciousness and power of the Infinite. Supramental Natures sees everything from the stand-point of oneness and regards all things, even the greatest multiplicity and diversity, even what are to the mind the strongest contradictions, in the light of that oneness, its will, ideas, feelings, sense are made of the stuff of oneness, its actions proceed upon that basis. Mental Nature, on the contrary, thinks, sees, wills, feels, senses with division as a starting-point and has only a constructed understanding of unity; even when it experiences oneness, it has to act from the oneness on a basis of limitation and difference. But the supramental, the divine life is a life of essential, spontaneous and inherent unity. It is impossible for the mind to forecast in detail what the supramental change must be in its parts of life action and outward behaviour or lay down for it what forms it shall create for the individual or the collective existence.

One can, however, describe in a general way the passage from the Overmind to the Supermind and form an idea of the supramental existence in its initial step.

This passage is the stage at which the supermind gnosis can take over the lead of the evolution from the overmind and build the first foundations of its own characteristic manifestation and unveiled activities; it must be marked therefore by a decisive but long-prepared transition from an evolution in the Ignorance to an always progressive evolution in the Knowledge. It will not be a sudden revelation and effectuation of the absolute Supermind and the supramental being as they are in their own plane, the swift apocalypse of a truth-conscious existence ever self-fulfilled and complete in self-knowledge; it will be the phenomenon of the supramental being descending into a world of evolutionary becoming and forming itself there, unfolding the powers of the gnosis within the terrestrial nature.

[This revelation] can assume the formula of a truth-conscious existence founded in an inherent self-knowledge but at the same time taking up into itself mental nature and nature of life and material body. For the supermind as the truth consciousness of the Infinite has in its dynamic principle the infinite power of a free self-determination. It can hold all knowledge in itself and yet put forward in formulation only what is needed at each stage of an evolution; it formulates whatever is in accordance with the Divine Will in manifestation and the truth of the thing to be manifested. It is by this power that it is able to hold back its knowledge, hide its own character and law of action and manifest overmind and under overmind a world or ignorance in which the being wills on its surface not to know and even puts itself under the control of a pervading Nescience. But in this new stage the veil thus put on will be lifted.

The supramental or gnostic being will be the perfect consummation of the spiritual man.

In the Ignorance one is there primarily to grow, to know and to do, or, more exactly to grow into something, to arrive by knowledge at something, to get something done. Imperfect, we have no satisfaction of our being, we must perforce strive with labour and difficulty to grow into something we are not; ignorant and burdened with a consciousness of our ignorance, we have to arrive at something by which we can feel that we know; bounded with incapacity, we have to hunt after strength and power; afflicted with a consciousness of suffering, we have to try to get something done by which we catch at some pleasure or lay hold on some satisfying reality to life. To maintain existence is, indeed, our first occupation and necessity, but it is only a starting-point: for the mere maintenance of an imperfect existence chequered with suffering cannot be sufficient as an aim of our being; the instinctive will of existence, the pleasure of existence, which is all that the Ignorance can make out of the secret underlying Power and Ananda, has to be supplemented by the need to do and become. But what to do and what to become is not clearly known to us; we get what knowledge we can, what power, strength, purity, peace we can, what delight we can, become what we can. But our aims and our effort toward their achievement and the little we can hold as our gains turn into meshes by which we are bound; it is these things that become for us the object of life: to know our souls and to be our selves, which must be the foundation of our true way of being, is a secret that escapes us in our preoccupation with an external learning, an external construction of knowledge, the achievement of an external action, an external delight and pleasure. The spiritual man is one who has discovered his soul: he has found his self and lives in that, is conscious of it, has the joy of it; he needs nothing external for his completeness of existence. The gnostic being starting from this new basis takes up our ignorant becoming and turns it into a manifestation of the self-knowledge of being, all power and action into a power and action of the self-force of being, all delight into a universal delight of self-existence. Attachment and bondage will fall away, because at each step and in each thing there will be the full satisfaction of self-existence, the light of the consciousness fulfilling itself, the ecstasy of delight of existence finding itself. Each stage of the evolution in the knowledge will be an unfolding of this power and will of being and this joy to be, a free becoming supported by the sense of the Infinite, the bliss of the Brahman, the luminous sanction of the Transcendence.

The gnosis is the effective principle of the Spirit, a highest dynamis of the spiritual existence. The gnostic individual would be the consummation of the spiritual man; his whole way of being, thinking, living, acting would be governed by the power of a vast universal spirituality. All the trinities of the Spirit would be real to his self-awareness and realized in his inner life. All his existence would be fused into oneness with the transcendent and universal Self and Spirit; all his action would originate from and obey the supreme Self and Spirit's divine governance of Nature. All life would have to him the sense of the Conscious Being, the Purusha within, finding its self-expression in Nature; his life and all its thoughts, feelings, acts would be filled for him with that significance and built upon that foundation of its reality. He would feel the presence of the Divine in every centre of his consciousness, in every vibration of his life-force, in every cell of his body. In all the workings of his force of Nature he would be aware of the workings of the supreme World-Mother, the Supernature; he would see his natural being as the becoming and manifestation of the power of the World-Mother. In this consciousness he would live and act in an entire transcendent freedom, a complete joy of the spirit, an entire identity with the cosmic self and a spontaneous sympathy with all in the universe. All beings would be to him his own selves, all ways and powers of consciousness would be felt as the ways and powers of his own universality. But in that inclusive universality there would be no bondage to inferior forces, no deflection from his own highest truth: for this truth would envelop all truth of things and keep each in its own place, in a relation of diversified harmony, - it would not admit any confusion, clash, infringing of boundaries, any distortion of the different harmonies that constitute the total harmony. His own life and the world life would be to him like a perfect work of art; it would be as if the creation of a cosmic and spontaneous genius infallible in its working out of a multitudinous order. The gnostic individual would be in the world and of the world, but would also exceed it in his consciousness and live in his self of transcendence above it; he would be universal but free in the universe, individual but not limited by a separative individuality. The True Person is not an isolated entity, his individuality is universal; for he individualizes the universe: it is at the same time divinely emergent in a spiritual air of transcendental infinity, like a high cloud-surpassing summit; for he individualizes the divine Transcendence.

The law of the Supermind is unity fulfilled in diversity; unity does not imply uniformity.

A supramental or gnostic race of beings would not be a race made according to a single type, moulded in a single fixed pattern; for the law of the supermind is unity fulfilled in diversity, and therefore there would be an infinite diversity in the manifestation of the gnostic consciousness although that consciousness would still be one in its basis, in its constitution, in its all-revealing and all-uniting order . . . In the supramental race itself, in the variation of its degrees, the individuals would not be cast according to a single type of individuality; each would be different from the other, a unique formation of the Being, although one with all the rest in foundation of self and sense of oneness and in the principle of his being.

In the lower grades of gnostic being, there would be a limitation of self-expression according to the variety of the nature, a limited perfection in order to formulate some side, element or combined harmony of elements of some Divine Totality, a restricted selection of powers from the cosmic figureof the infinitely manifold One. But in the supramental being this need of limitation for perfection would disappear; the diversity would not be secured by limitation but by a diversity in the power and hue of the Supernature: the same whole of being and the same whole of nature would express themselves in an infinitely diverse fashion; for each being would be a new totality, harmony, self-equation of the One Being. What would be expressed in front or held behind at any moment would depend not on capacity or incapacity, but on the dynamic self-choice of the Spirit, its delight of self-expression, on the truth of the Divine's will and joy of itself in the individual and, subordinately, on the truth of the thing that had to be done through the individual in the harmony of the totality. For the complete individual is the cosmic individual, since only when we have taken the universe into ourselves - and transcended it - can our individuality be complete.

The supramental being will realize the harmony of his individual self with the cosmic Self, of his individual will and action with the cosmic Will and Action.

The supramental being in his cosmic consciousness seeing and feeling all as himself would act in that sense; he would act in a universal awareness and a harmony of his individual self with the total self, of his individual will with the total will, of his individual action with the total action. For what we most suffer from in our outer life and its reactions upon our inner life is the imperfection of our relations with the world, our ignorance of others, our disharmony with the whole of things, our inability to equate our demand on the world with the world's demand on us. There is a conflict--a conflict from which there seems to be no ultimate issue except an escape from both world and self - between our self-affirmation and a world on which we have to impose that affirmation, a world which seems to be too large for us and to pass indifferently over our soul, mind, life, body in the sweep of its course to its goal. The relation of our course and goal to the world's is unapparent to us, and to harmonzie ourselves with it we have either to enforce ourselves upon it and make it subservient to us or suppress ourselves and become subservient to it or else to compass a difficult balance between these two necessities of the relation between the individual personal destiny and the cosmic whole and its hidden purpose. But for the supramental being living in a cosmic consciousness the difficulty would not exist, since he has no ego; his cosmic individuality would know the cosmic forces and their movement and their significance as part of himself, and the truth-consciousness in him would see the right relation at each step and find the dynamic right expression of that relation.
For in fact both individual and universe are simultaneous and interrelated expressions of the same transcendent Being ...

One in self with all, the supramental being will seek the delight of self-manifestation of the Spirit in himself but equally the delight of the Divine in all: he will have the cosmic joy and will be a power for bringing the bliss of the spirit, the joy of being to others; for their joy will be part of his own joy of existence. To be occupied with the good of all beings, to make the joy and grief of others one's own has been described as a sign of the liberated and fulfilled spiritual man. The supramental being will have no need for that, of an altruistic self-effacement, since this occupation will be intimate to his self-fulfillment, the fulfilment of the One in all, and there will be no contradiction or strife between his own good and the good of others: nor will he have any need to acquire a universal sympathy by subjecting himself to the joys and griefs of creatures in the Ignorance; his cosmic sympathy will be part of his inborn truth of being and not dependent on a personal participation in the lesser joy and suffering; it will transcend what it embraces and in that transcendence will be its power. His feeling of universality, his action of universality will be always a spontaneous state and natural movement, an automatic expression of the Truth, an act of the joy of the spirit's self-existence. There could be in it no place for limited self or desire or for the satisfaction or frustration of the limited self or the satisfaction or frustration of desire, no place for the relative and dependent happiness and grief that visit and afflict our limited nature; for these are things that belong to the ego and the Ignorance, not to the freedom and truth of the Spirit . . . The gnostic existence and delight of existence is a universal and total being and delight, and there will be the presence of that totality and universality in each separate movement: in each there will be, not a partial experience of self or a fractional bit of its joy, but the sense of the whole movement of an integral being and the presence of its entire and integral bliss of being, Ananda.

The transcendence aspect of the spiritual life is indispensable for the freedom of the Spirit; but it will harmonize with the manifested existence and give it an unshakable foundation. For the gnostic being, to act in the world does not signify a lapse from unity.

The gnostic life will be an inner life in which the antinomy of the inner and the outer, the self and the world will have been cured and exceeded. The gnostic being will have indeed an inmost existence in which he is alone with God, one with the Eternal, self-plunged into the depths of the Infinite, in communion with its heights and its luminous abysses of secrecy; nothing will be able to disturb or to invade these depths or bring him down from the summits, neither the world's contents nor his action nor all that is around him. This is the transcendence aspect of the spiritual life and it is necessary for the freedom of the spirit; for otherwise the identity in Nature with the world would be a binding limitation and not a free identity. But at the same time God-love and the delight of God will be the heart's expression of that inner communion and oneness, and that delight and love will expand itself to embrace all gnostic experience of the universe into a universal calm of equality not merely passive but dynamic, a calm of freedom in oneness dominating all that meets it, tranquilizing all that enters into it, imposing its law of peace on the supramental being's relations with the world in which he is living. Into all his acts the inner oneness, the inner communion will attend him and enter into his relations with others, who will not be to him others but selves of himself in the one existence, his own universal existence. It is this poise and freedom in the spirit that will enable him to take all life into himself while still remaining the spiritual self and to embrace even the world of the Ignorance without himself entering into the Ignorance.

The gnostic being has the will of action but also the knowledge of what is to be willed and the power to effectuate its knowledge; it will not be led from ignorance to do what is not to be done. Moreover, its action is not the seeking for a fruit or result; its joy is in being and doing, in pure state of spirit, in pure act of spirit, in the pure bliss of the spirit . . . The gnostic being's knowledge self-realized in action will be, not an ideative knowledge, but the Real-Idea of the supermind, the instrumentation of an essential light of Consciousness; it will be the self-light of all the reality of being and becoming pouring itself out continually and filling every particular act and activity with the pure and whole delight of its self-existence. For an infinite consciousness with its knowledge by identity there is in each differentiation the joy and experience of the Identical, in each finite is felt the Infinite.

The gnostic consciousness will proceed towards an integral knowledge.
And that will not be a revelation or a delivery of light out of darkness,
but of light out of light.

Mind seeks for light, for knowledge, - for knowledge of the one truth basing all, an essential truth of self and things, but also of all truth of diversity of that oneness, all its detail, circumstance, manifold way of action, form, law of movement and happening, various manifestation and creation; for thinking mind the joy of existence is discovery and the penetration of the mystery of creation that comes with knowledge. This the gnostic change will fulfil in an ample measure; but it will give it a new character. It will act not by the discovery of the unknown, but by the bringing out of the known; all will be the finding 'of the self by the self in the self'.

A replacement of intellectual seeking by supramental identity and gnostic intuition of the contents of the identity, an omnipresence of spirit with its light penetrating the whole process of knowledge and all its use, so that there is an integration between the knower, knowledge and the thing known, between the operating consciousness, the instrumentation and the thing done, while the single self watches over the whole integrated movement and fulfils itself intimately in it, making it a flawless unit of self-effectuation, will be the character of each gnostic movement of knowledge and action of knowledge. Mind, observing and reasoning, labours to detach itself and see objectively and truly what it has to know; it tires to know it as not-self, independent other-reality not affected by process of personal thinking or by any presence of self: the gnostic consciousness will at once intimately and exactly know its object by a comprehending and penetrating identification with it. It will overpass what it has to know, but it will include it in itself; it will know the object as part of itself as it might know any part or movement of its own being, without any narrowing of itself by the identification or snaring of its thought in it so as to be bound or limited in knowledge. There will be the intimacy, accuracy, fullness of a direct internal knowledge, but not that misleading by personal mind by which we constantly err, because the consciousness will be that of a universal and not a restricted and ego-bound person. It will proceed towards all knowledge, not setting truth against truth to see which will stand and survive, but completing truth by truth in the light of the one Truth of which all are the aspects . . . There will be an unfolding, not as a delivery of light out of darkness, but as a delivery of light out of itself; for if an evolving supramental Consciousness holds back part of its contents of self-awareness behind in itself, it does this not as a step or by an act of Ignorance, but as the movement of a deliberate bringing out of its timeless knowledge into a process of Time-manifestation.

The joy of an intimate self-revealing diversity of the One, the multitudinous union and happy interaction within the One, will give a fully perfected sense to the gnostic life.

As mind seeks for light, for the discovery of knowledge and for mastery by knowledge, so life seeks for the development of its own force and for mastery by force: its quest is for growth, power, conquest, possession, satisfaction, creation, joy, love, beauty; its joy of existence is in a constant self-expression, development, diverse manifoldness of action, creation, enjoyment, an abundant and strong intensity of itself and its power. The gnostic evolution will lift that to its highest and fullest expression, but it will not act for the power, satisfaction, enjoyment of the mental or vital ego, for its narrow possession of itself and its eager ambitious grasp on others and on things or for its greater self-affirmation and magnified embodiment; for in that way no spiritual fulness and perfection can come. The gnostic life will exist and act for the Divine in itself and in the world, for the Divine in all; the increasing possession of the individual being and the world by the Divine Presence, Light, Power, Love, Delight, Beauty will be the sense of life to the gnostic being. In the more and more perfect satisfaction of that growing manifestation will be the individual's satisfaction: his power will be the instrumentation of the power of Supernature for bringing in and extending that greater life and nature; whatever conquest and adventure will be there, will be for that only and not for the reign of any individual or collective ego. Love will be for him the contact, meeting, union of self with self, of spirit with spirit, a unification of being, a power and joy and intimacy and closeness of soul to soul, of the One to the One, a joy of identity and the consequences of a diverse identity. It is this joy of an intimate self-revealing diversity of the One, the multitudinous union of the One and a happy interaction in the identity, that will be for him the full revealed sense of life. Creation aesthetic or dynamic, mental creation, life creation, material creation will have for him the same sense. It will be the creation of significant forms of the Eternal Force, Light, Beauty, Reality, - the beauty and truth of its forms and bodies, the beauty and truth of its powers and qualities, the beauty and truth of its spirit, its formless beauty of self and essence.

As a consequence of the total change and reversal of consciousness establishing a new relation of spirit with mind and life and matter, and a new significance and perfection in the relation, there will be a reversal, a perfecting new significance also of the relations between the spirit and the body it inhabits.

Matter will reveal itself as an instrument of the manifestation of Spirit;
a new liberated and sovereign acceptance of material Nature will then be possible.

This new relation of the spirit and the body assumes - and makes possible - a free acceptance of the whole of material Nature in place of a rejection; the drawing back from her, the refusal of all identification or acceptance, which is the first normal necessity of the spiritual consciousness for its liberation, is no longer imperative. To cease to be identified with the body, to separate oneself from the body consciousness, is a recognized and necessary step whether towards spiritual liberation or towards spiritual perfection and mastery over Nature. But, this redemption once effected, the descent of the spiritual light and force can invade and take up the body also and there can be a new liberated and sovereign acceptance of material Nature. That is possible, indeed, only if there is a changed communion of the Spirit with Matter, a control, a reversal of the present balance of interaction which allows physical Nature to veil the Spirit and affirm her own dominance. In the light of a larger knowledge Matter also can be seen to be the Brahman, a self-energy put forth by the Brahman, a form and substance of Brahman; aware of the secret consciousness within material substance, secure in this larger knowledge, the gnostic light and power can unite itself with Matter, so seen, and accept it as an instrument of a spiritual manifestation. A certain reverence, even, for Matter and a sacramental attitude in all dealing with it is possible . . .

The gnostic being, using Matter but using it without material or vital attachment or desire, will feel that he is using the Spirit in this form of itself with its consent and sanction for its own purpose. There will be in him a certain respect for physical things, an awareness of the occult consciousness in them, of its dumb will of utility and service, a worship of the Divine, the Brahman in what he used, a care for a perfect and faultless use of his divine material, for a true rhythm, ordered harmony, beauty in the life of Matter, in the utilization of Matter.

The body will become a faithful and capable instrument, perfectly responsive to the Spirit.

For the law of the body arises from the subconscient or inconscient: but in the gnostic being the subconscient will have become conscious and subject to the supramental control, penetrated with its light and action; the basis of inconscience with its obscurity and ambiguity, its obstruction or tardy responses will have been transformed into a lower or supporting superconscience by the supramental emergence. Already even in the realized higher-mind being and in the intuitive and overmind being the body will have become sufficiently conscious to respond to the influence of the Idea and the Will-Force so that the action of mind on the physical parts, which is rudimentary, chaotic and mostly involuntary in us, will have developed a considerable potency: but in the supramental being it is the consciousness with the Real-Idea in it which will govern everything. This real-idea is a truth-perception which is self-effective; for it is the idea and will of the spirit in direct action and originates a movement of the substance of being which must inevitably effectuate itself in state and act of being. It is this dynamic irresistible spiritual realism of the Truth-consciousness in the highest degree of itself that will have here grown conscient and consciously competent in the evolved gnostic being: it will not act as now, veiled in an apparent inconscience and self-limited by law of mechanism, but as the sovereign Reality in self-effectuating action. It is this that will rule the existence with an entire knowledge and power and include in its rule the functioning and action of the body. The body will be turned by the power of the spiritual consciousness into a true and fit and perfectly responsive instrument of the Spirit.

Health, strength, duration, bodily happiness and ease, liberation from suffering, are a part of the physical perfection which the gnostic evolution is called upon to realize.

As a result of this new relation between the Spirit and the body, the gnostic evolution will effectuate the spiritualization, perfection and fulfilment of the physical being; it will do for the body as for the mind and life. Apart from the obscurity, frailties and limitations, which this change will overcome, the body-consciousness is a patient servant and can be in its large reserve of possibilities a potent instrument of the individual life, and it asks for little on its own account: what it craves for is duration, health, strength, physical perfection, bodily happiness, liberation from suffering, ease. These demands are not in themselves unacceptable, mean or illegitimate, for they render into the terms of Matter the perfection of form and substance, the power and delight which should be the natural outflowing, the expressive manifestation of the Spirit. When the gnostic Force can act in the body, these things can be established; for their opposites come from a pressure of external forces on the physical mind, on the nervous and material life, on the body-organism, from an ignorance that does not know how to meet these forces or is not able to meet them rightly or with power, and from some obscurity, pervading the stuff of the physical consciousness and distorting its responses, that reacts to them in a wrong way.

It is the incompleteness and weakness of the Consciousness-Force manifested in the mental, vital and physical being, its inability to receive or refuse at will, or, receiving, to assimilate or harmonize the contacts of the universal Energy cast upon it, that is the cause of pain and suffering. In the material realm Nature starts with an entire insensibility, and it is a notable fact that either a comparative insensibility or a deficient sensibility or, more often, a greater endurance and hardness to suffering is found in the beginning of life, in the animal, in primitive or less developed man; as the human being grows in evolution, he grows in sensibility and suffers more keenly in mind and life and body. For the growth in consciousness is not sufficiently supported by a growth in force; the body becomes more subtle, more finely capable, but less solidly efficient in its external energy: man has to call in his will, his mental power to dynamize, correct and control his nervous being, force it to the strenuous tasks he demands from his instruments, steel it against suffering and disaster. In the spiritual ascent this power of the consciousness and its will over the instruments, the control of spirit and inner mind over the outer mentality and the nervous being and the body, increases immensely; a tranquil and wide equality of the spirit to all shocks and contacts comes in and becomes the habitual poise, and this can pass from the mind to the vital parts and establish there too an immense and enduring largeness of strength and peace; even in the body this state may form itself and meet inwardly the shocks of grief and pain and all kinds of suffering. Even, a power of willed physical insensibility can intervene or a power of mental separation from all shock and injury can be acquired which shows that the ordinary reactions and the debile submission of the bodily self to the normal habits of response of material Nature are not obligatory or unalterable. Still more significant is the power that comes on the level of spiritual mind or overmind to change the vibrations of pain into vibrations of Ananda: even if this were to go only up to a certain point, it indicates the possibility of an entire reversal of the ordinary rule of the reacting consciousness; it can be associated too with a power of self-protection that turns away the shocks that are more difficult to transmute or to endure. The gnostic evolution at a certain stage must bring about a completeness of this reversal and of this power of self-protection which will fulfil the claim of the body for immunity and serenity of its being and for deliverance from suffering and build in it a power for the total delight of existence. A spiritual Ananda can flow into the body and inundate cell and tissue; a luminous materialization of this higher Ananda could of itself bring about a total transformation of the deficient or adverse sensibilities of physical Nature.

A vast calm and a deep delight of the gnostic existence rise together in a growing intensity and culminate in an eternal ecstasy. In the universal phenomenon is revealed the eternal Bliss, Ananda.

An aspiration, a demand for the supreme and total delight of existence is there secretly in the whole make of our being, but it is diguised by the separation of our parts of nature and their differing urge and obscured by their inability to conceive or seize anything more than a superficial pleasure. In the body consciousness this demand takes shape as a need of bodily happiness, in our life parts as a yearning for life happiness, a keen vibrant response to joy and rapture of many kinds and to all surprise of satisfaction; in the mind it shapes into a ready reception of all forms of mental delight; on a higher level it becomes apparent in the spitiual mind's call for peace and divine ecstasy. This trend is founded in the truth of the being; for Ananda is the very essence of the Brahman, it is the supreme nature of the omnipresent Reality. The supermind itself in the descending degrees of the manifestation emerges from the Ananda and in the evolutionary ascent merges into the Ananda. It is not, indeed, merged in the sense of being extinguished or abolished but is there inherent in it, indistinguishable from the self of awareness and the self-effectuating force of the Bliss of Being. In the involutionary descent as in the evolutionary return supermind is supported by the original Delight of Existence and carries that in it in all its activities as thier sustaining essence; for Consciousness, we may say, is its parent power in the Spirit, but Ananda is the spiritual matrix from which it manifests and the maintaining source into which it carries back the soul in its return to the status of the Spirit. A supramental manifestation in its ascent would have as a next sequence and culmination of self-result a manifestation of the Bliss of the Brahman: the evolution of the being of gnosis would be followed by an evolution of the being of bliss; an embodiment of gnostic existence would have as its consequence an embodiment of the beatific existence.

In the liberation of the soul from the Ignorance the first foudation is peace, calm, the silence and quietude of the Eternal and Infinite; but a consummate power and greater formation of the spiritual ascension takes up this peace of liberation into the bliss of a perfect experience and realization of the eternal beatitude, the bliss of the Eternal and Infinite . . .

Peace and ecstasy cease to be different and become one. The supermind, reconciling and fusing all differences as well as all contradictions, brings out this unity; a wide calm and a deep delight of all-existence are among its first steps of self-realization, but this calm and this delight rise together, as one state, into an increasing intensity and culminate in the eternal ecstasy, the bliss that is the Infinite. In the gnostic consciousness at any stage there would be always in some degree this fundamental and spiritual conscious delight of existence in the whole depth of the being; but also all the movements of Nature would be pervaded by it, and all the actions and reactions of the life and the body: none could escape the law of the Ananda. Even before the gnostic change there can be a beginning of this fundamental ecstasy of being translated into a calm of intense delight of spiritual perception and vision and knowledge, in the heart into a wide or deep or passionate delight of universal union and love and sympathy and the joy of beings and the joy of things. In the will and vital parts it is felt as the energy of delight of a divine life-power in action or a beatitude of the senses perceiving and meeting the One everywhere, perceiving as their normal aesthesis of things a universal beauty and a secret harmony of creation of which our mind can catch only imperfect glimpses or a rare supernormal sense. In the body it reveals itself as an ecstasy pouring into it from the heights of the spirit and the peace and bliss of a pure and spiritualized physical existence. A universal beauty and glory of being begins to manifest; all objects reveal hidden lines, vibrations, powers, harmonic significances concealed from the normal mind and the physical sense. In the universal phenomenon is revealed the eternal Ananda.

Two questions remain to be examind, which are important for the human conception of life.

(1) What is the place of personality in the gnostic being?

Ordinarily, in the common notion, the separative ego is our self and, if ego has to disappear in a transcendental or universal Consciousness, personal life and action must cease; for, the individual disappearing, there can only be an impersonal consciousness, a cosmic self: but if the individual is altogether extinguished, no further question of personality or responsibility or ethical perfection can arise. According to another line of ideas the spiritual person remains, but liberated, purified, perfected in nature in a celestial existence. But here we are still on earth, and yet it is supposed that the ego personality is extinguished and replaced by a universalized spiritual individual who is a centre and power of the transcendent Being. It might be deduced that this gnostic or supramental individual is a self without personality, an impersonal Purusha. There could be many gnostic individuals but there would be no personality, all would be the same in being and nature.

In the gnostic consciousness personality and impersonality are not opposing principles; they are inseparable aspects of one and the same reality.

This reality is not the ego but the being, who is impersonal and universal in his stuff of nature, but forms out of it an expressive personality which is his form of self in the changes of Nature . . . The Divine, the Eternal, expresses himself as existence, consciousness, bliss, wisdom, knowledge, love, beauty, and we can think of him as these impersonal and universal powers of himself, regard them as the nature of the Divine and Eternal; we can say that God is Love, God is Wisdom, God is Truth or Righteousness: but he is not himself an impersonal state or abstract of states of qualities; he is the Being, at once absolute, universal and individual. If we look at it from this basis, there is, very clearly, no opposition, no incompatibility, no impossibility of a co-existence or one-existence of the Impesonal and the Person; they are each other, live in one another, melt into each other, and yet in a way can appear as if different ends, sides, obverse and reverse of the same Reality. The gnostic being is of the nature of the Divine and therefore repeats in himself this natural mystery of existence.

What will be the nature of the gnostic person?

The ordinary restricted personality can be grasped by a description of the characters stamped on its life and thought and action, its very definite surface building and expression of self . . . But such a description would be pitifully inadequate to express the Person when its Power of Self within manifests more amply and puts forward its hidden daemonic force in the surface composition and the life. We feel ourselves in presence of a light of consciousness, a potency, a sea of energy, can distinguish and describe its free waves of action and quality, but not fix itself; and yet there is an impression of personality, the presence of a powerful being, a strong, high or beautiful recognizable Someone, a Person, not a limited creature of Nature but a Self or Soul, a Purusha. The gnostic Individual would be such an inner Person unveiled, occupying both the depths--no longer self-hidden - and the surface in a unified self-awareness; he would not be a surface personality partly expressive of a larger secret being, he would be not the wave but the ocean: he would be the Purusha, the inner conscious Existence self-revealed, and would have no need of a carved expressive mask or persona.

This, then, would be the nature of the gnostic Person, an infinite and universal being revealing - or, to our mental ignorance, suggesting - its eternal self through the significant form and expressive power of an individual and temporal self-manifestation. But the individual nature-manifestation, whether strong and distinct in outline or multitudinous and protean but still harmonic, would be there as an index of the being, not as the whole being: that would be felt behind, recongizable but indefinable, infinite. The consciousness also of the gnostic Person would be an infinite consciousness throwing up forms of self-expression, but aware always of its unbound infinity and universality and conveying the power and sense of its infinity and universality even in the finiteness of the expression, - by which, moroever, it would not be bound in the next movement of farther self-revelation. But this would still not be an unregulated un-recognizable flux but a process of self-revelation. But this would still ont be an unregulated un-recognizable flux but a process of self-revelation making visible the inherent truth of its powers of existence according to the harmonic law natural to all manifestation of the Infinite.

(2) If there is a gnostic personality and if it is in some way responsible for its acts, what is the place of the ethical element in the gnostic nature,
what is its perfection and its fulfilment?

The law, the standard has to be imposed on us now because there is in our natural being an opposite force of separateness, a possibility of antagonism, a force of discord, ill-will, strife. All ethics is a construction of good in a Nature which has been smitten with evil by the powers of darkness born of the Ignorance, even as it is expressed in the ancient legend of the Vedanta. But where all is self-determined by truth of consciousness and truth of being, there can be no standard, no struggle to observe it, no virtue or merit, no sin or demerit of the nature. The power of love, of truth, of right will be there, not as a law mentally constructed but as the very substance and consitution of the nature and, by the integration of the being, necessarily also the very stuff and constituting nature of the action. To grow into this nature of our true being, a nature of spiritual truth and oneness, is the liberation attained by an evolution of the spiritual being: the gnostic evolution gives us the complete dynamism of that return to ourselves. Once that is done, the ned of standards of virtue, dharmas, disappears; there is the law and self-order of the liberty of the spirit, there can be no imposed or constructed law of conduct, dharma. All becomes a self-flow of spiritual-nature, swadharma of swabhava.

The gnostic life will reconcile freedom and order. There will be an entire accord between the free expression of the individual and his obedience to the inherent law of the supreme and universal Truth of things.

A separate self-existent being could be at odds with other separate beings, at variance with the universal All in which they co-exist, in a state of contradiction with any supreme Truth that was willing its self-expression in the universe; this is what happens to the individual in the Ignorance, because he takes his stand on the consciousness of a separate individuality. There can be a similar conflict, discord, disparity between the truths, the energies, qualities, powers, modes of being that act as separate forces in the individual and in the universe. A world full of conflict, a conflict in ourselves, a conflict of the individual with the world around him are normal and inevitable features of the separative consciousness of the Ignorance and our ill-harmonized existence. But this cannot happen in the gnostic consciousness because there each finds his complete self and all find their own truth and the harmony of their different motions in that which exceeds them and of which they are the expression. In the gnostic life, therefore, there is an entire accord between the free self-expression of the being and his automatic obedience to the inherent law of the supreme and universal Truth of things. These are to him interconnected sides of the one Truth; it is his own supreme truth of being which works itself out in the whole united truth of himself and things in one supernature.

The two principles of freedom and order, which in mind and life are constantly representing themselves as contraries or incompatibles, though they have no need to be that if freedom is guarded by knowledge and order based upon truth of being, are in the supermind consciousness native of each other and even fundamentally one. This is so because both are inseparable aspects of the inner spiritual truth and therefore their determinations are one; they are inherent in each other, for they arise from an identity and therefore in actoin coincide in a natural identity. The gnostic being does not in any way or degree feel his liberty infringed by the imperative order of his thought or actions, because that order is intrinsic and spontaneous; he feels both his liberty and the order of his liberty to be one truth of his being. His liberty of knowledge is not a freedom to follow falsehood or error, for he does not need like the mind to pass through the possibility of error in order to know, - on the contrary, any such deviation would be a departure from his plenitude of the gnostic self, it would be a diminution of his self-truth and alien and injurious to his being; for his freedom is a freedom of light, not of darkness. His liberty of action is not a licence to act upon wrong will or the impulsions of the Ignorance, for that too would be alien to his being, a restriction and diminution of it, not a liberation. A drive for fulfilment of falsehood or wrong will would be felt by him, not as a movement towards freedom, but as a violence done to the liberty of the spirit, an invasion and imposition, an inroad upon his supernature, a tyranny of some alien Nature.

A similar inevitability of the union of freedom and order would be the law of the collective life; it would be a freedom of the diverse play of the Infinite in divine souls, an order of the conscious unity of souls which is the law of the supramental Infinite. Our mental rendering of oneness brought about by the mental reason drives towards a thorough-going standardizatoin as its one effective means, - only minor shades of differentiation would be allowed to operate: but the greater richness of diversity in the self-expression of oneness would be the law of the gnostic life. In the gnostic consciousness difference would not lead to discord but to a spontaneous natural adaptation, a sense of complementary plenitude, a rich many-sided execution of the thing to be collectively known, done, worked out in life.

All mental standards would disappear because their necessity would cease; the authentic law of identity with the Divine Self would have replaced them.

On this fact that the Divine Knowledge and Force, the supreme Supernature, would act through the gnostic being with his full participation, is founded the freedom of the gnostic being; it is this unity that gives him his liberty. The freedom from law, including the moral law, so frequently affirmed of the spiritual being, is founded on this unity of its will with the will of the Eternal. All the mental standards would disappear because all necessity for them would cease; the higher authentic law of identity with the Divine Self and identity with all beings would have replaced them. There would be no question of selfishness or altruism, of oneself and others, since all are seen and felt as the one self and only what the supreme Truth and Good decided would be done. There would be in the action a pervasive feeling of a self-existent universal love, sympathy, oneness, but the feeling would penetrate, colour and move in the act, not solely dominate or determine it: it would not stand for itself in opposition to the larger truth of things or dictate a personally impelled departure from the divinely willed true movement. This opposition and departure can happen in the Ignorance where love or any other strong principle of the nature can be divorced from wisdom even as it can be divorced from power; but in the supermind gnosis all powers are intimate to each other and act as one. In the gnostic person the Truth-Knowledge would lead and determine and all the other forces of the being concur in the action: there would be no place for disharmony or conflict between the powers of the nature.

Chapter 9