Sri Aurobindo, The Life Divine, The Triple Transformation

Track Running Transformation

Transformation

When you recognise this you may also recognise that the psychic entity which we call the inmost being was always a delegate of Jivatman.

It is a further new–revelation that you get that this psychic entity is a delegate of the Jivatman who was constantly accompanying the body, life and mind and working on the body, life and mind. This psychic entity is only working on behalf of the Jivatman.

You also discover that it was this psychic entity which was caught in Prakriti, in body life and mind, sattwa, rajas and tamas, and now it is released from this captivity. This experience of release from captivity is called a spiritual experience. In the Veda there is a description of it as a bird which was caught in a big cage and then the cage is broken, and the bird flies out of it, spreading out its wings. A falcon, a huge falcon, springs out of the cage breaking all the bars of the prison of the cage and soars above. This experience is also a spiritual experience, one of the most important experiences that we as individuals can have, not only the experience of Ishwara and Shakti but the experience of ourselves as now liberated from the prison of body, life and mind. That which was caught in mortality ” body, life and mind is mortal ” that is now liberated and realises it is immortal, and ever immortal. It was always immortal, not that it has now become immortal, it was always immortal but it was not recognised by itself to be immortal because it was caught in captivity. This is the second detail of this geography of our existence. There is a third detail, the last of this series, and this is the detail regarding what we call the process of transformation. So far in my whole description I have not used the word transformation deliberately because I wanted to speak of it at the end. In this entire field of existence a certain process is at work, a certain process in which Purushottama and Supermind are at work and they are at work on what is all below: Ishwara–Shakti, Brahman–Maya, Purusha–Prakriti, inmost being, inner being, surface being, normal being, lower being, lowest being, inconscient. A certain process is going on. You might say, all the time as it were, from the Supermind, from the Purushottama there is a constant outpouring of rains on all that is below. It's a huge energy which is flowing all the time downwards. But we are so far from all these highest levels that we hardly experience this outpouring which is going on all the time, just as in the night we know that there are so many stars which are bigger than our suns, our own sun is only one star and we know that there are many, many such suns even bigger than this sun, but they are hardly visible at night, many are visible but many are not visible at all because they are so far off, their light does not reach here at all. Similarly from the topmost level of Purushottama and Supermind there is a constant bombardment as it were, constant pouring of the rain but which is not visible to us, not experienced by us at all. That raining is going on all the time, whether we are aware of it or not.  That is not experienced by us because of a very important element in us, of which we have spoken earlier, and that is because we are exclusively concentrated upon our small little being, exclusively concentrated. This exclusive concentration of ourselves upon our own being, our little being is so exclusive and so dense, it is called the thick veil, it is a very thick veil, a huge thick veil and that is why we are not aware of what is happening, what is pouring from above and because of that reason in our small little field we go on rotating round and round and round and what we call problems of our life are nothing but the result of this going round and round and round. You resolve one problem, another problem arises, you resolve that, a third one arises; it is a constant round of problems. In the first place we do not even know that there are problems. A child does not recognise the existence of problems, he suffers problems but he is not self–aware that they are problems. In many ways we are children so we are also not aware of our real problems. It is only when there is some very intense problem that we recognise it to be a problem, otherwise we take our humdrum life as a part of nature and quite normal. At a certain stage of life we begin to become aware of problems and then we immediately start making ways of solution without even raising the question whether we can really solve the problems or not. Solutions we find are always half solutions because we are not at all searching out a real solution. Whatever is easily available we manipulate and use and we feel it is resolved for the time being until another problem again comes up. Only in a certain state of crisis or in a state of great self awareness, we begin to feel that something radical has to be done; a real solution has to be found. It is then that we try some major operations of breaking this veil.

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