Archive for October 2007
The Soul and Its journey – by Nolini Kanta Gupta
At the apex of the pyramid of existence is the Divine, the Supreme Person, the Purushottama. Even there as He begins to lean and look dawn, He expresses himself at the very outset as the dual personality of Ishwara and Shakti (the Divine Father and the Divine Mother) – sa dvitīyam aicchat, as the Upanishad says. That is still the Divine in His highest transcendent status, parātpara. Next, this dual or biune or divalent reality shows itself or throws itself further out in a fourfold valency of the dynamic truth consciousness, creating and leading the cosmic evolution. The Four Aspects of Ishwara, forming the male or purusa line, are the great names: Mahavira, Balarama, Pradyumna and Aniruddha. And the corresponding four aspects of Ishwari form the other great quaternary: Maheshwari, Mahakali, Mahalakshmi and Mahasaraswati. They embody the four major attributes of the Divine in his relation to the created universe: Knowledge, Power, Love and skill in work. They also represent thus a divine fourfold order. The first embodies the Brahmin quality of large wisdom, wide comprehension, a vast consciousness; the second has the Kshatriya quality of force, dynamism, concentration and drive of energy; the third possesses the Vaishya quality of harmony, beauty, mutuality and the fourth has the Shudra quality of perfect execution, thoroughness in detailed working, order and arrangement.
The higher Gods, like those, for example, envisaged in the Veda, may be considered each as an emanation of one or other of these Divine Aspects. They are dwellers of Swar or the Overmind. Varuna seems to be an emanation of Mahavira, a son of Maheshwari: for he is pre-eminently the god of the pure and vast consciousness who releases us from the triple bonds and shows us the winding way into the embrace of the infinite Mother. His associate, Mitra, is the lord of love and harmony, evidently an emanation of Pradyumna (or Mahalakshmi). Other gods of the same category are Bhaga and Soma. The Balarama or Mahakali aspect is manifested in Aryaman: Rudra being another form of the same. And Mahasaraswati (or Aniruddha) must have given birth to and inspired the Ribhus, who are artisans of divinity. The Puranic trinity-Brahma, Vishnu and Shiva-with lndra as the fourth member forms a parallel system embodying a similar conception.
Another tradition gives the Four Supernals as (1) Light or Consciousness, (2) Truth or Knowledge, (3) Life and (4) Love. The tradition also says that the beings representing these four fundamental principles of creation were the first and earliest gods that emanated from the Supreme Divine, and that as they separated themselves from their source and from each other, each followed his own independent line of fulfilment, they lost their divinity and turned into their opposites – Light became obscurity, Consciousness unconsciousness or the inconscient, Truth became falsehood and Knowledge ignorance, Life became death and finally Love and Delight became suffering and hatred. These are the fallen angels, the Asuras that deny their divine essence and now rule the world. They have possessed mankind and are controlling earthly existence. They too have their emanations, forces and beings that are born out of them and serve them in their various degrees of power. Men talk and act inspired and impelled by these beings and when they do so, they lose their humanity and become worse than animals.
But still the Pure Reality descends undeviated in its own line and man enshrines that within him, the undying fire that will clean him and bear him to the source from where he came. And there are luminous godheads that help him and wish themselves to participate in the terrestrial transformation. There is a pressure from above and there is an urge from below, between these two infinities all is ground and moulded and changed. Even the Lords of Denial will in the end change and learn to affirm, become again what they truly were and are.
First then there are the supreme divinities, aspects or own personalities of the Divine in his supreme status, the Supermind; next come the first emanations, the true or pure gods in the Overmind. Thence or simultaneously there is the line of deformation, that of the false gods and godheads, the Asuras and Titans. These too extend in a series of emanations down to the subtle physical; except when they themselves incarnate on the earth in an earthly body.
Man, the soul, we said, comes direct from the Divine and is thrown and almost stuck into the earth as a spark, as a point of luminous consciousness-force. This soul, as it develops, we find, belongs to one or other of the fundamental type of divine personality, it is a lineal descendant, as it were, of one of the quaternary and its growth means growing into the nature of that particular godhead and its fulfilment means. identification with that.
From the Collected Works of Nolinikanta Gupta
Volume 3 pages 201 to 210 basrd on the talk by The Mother
In her yogic consciousness Savitri re-lived the entire evolutionary experience and even as a portion of the mighty power descended in her, she saw three possibilities of the future that can open out with the discovery of the soul:
It marked her the centre of a wide-drawn scheme,
Dreamed in the passion of her far-seeing spirit
To mould humanity into God’s own shape
And lead this great blind struggling world to light
Or a new world discover or create.
Earth must transform herself and equal Heaven
Or Heaven descend into earth’s mortal state.
That is the best the past can disclose, leaving the alternatives open:
mould humanity in God’s shape;
discover a new world;
create a new world.
But whatever be the future course the stipulation is, Earth must transform herself into Heaven or else Heaven descend into earth’s mortal state. By what method, through which agency the transformation is going to take place might seem to be not so important; what is important is, it must happen. Which one is going to happen is left open at this stage—the past doesn’t know the future. Indeed, it is the divine Will and the divine executive Force together who are going to work out the desirable but cherished alternative.
But here comes Narad singing the song of the transfiguration and the ecstasy. There is power in the rendering of his song, and whatever he is going to sing is going to happen. Even as he sings of the glory and marvel to be born, the demons weep with joy, they foreseeing their dreadful work soon coming to an end, the long-expected moment approaching in the earthly time. In it will come to a close their self-chosen doom they, having finished their terrible and dreadful task, returning to the One from whom they had come. Narad’s arrival, rather his singing on the way the great name of Vishnu, defines that moment. Such is the certainty of the song, the power of the words and of the recital.
Therefore, in the context of the evolutionay prospects, Narad’s action is going to be extremely crucial, decisive in its fundamentals. If any one of these three alternatives is to materialise then the imperative is, the true inner soul should be first found. As Savitri has been marked to be the “centre of this wide-drawn scheme” in the unfoldment of the future, it is necessary that, after the survey of the cosmic past, she must set herself on that path, of the soul’s discovery. Narad’s singing of the song of the approaching transfiguration and the ecstasy, and in its anticipation the weeping of the demons with joy, are indicative of the possibility of Savitri doing all her work in the essential discovery of her soul. Narad in that subtle way, by the logic of the luminous occult-mysterious, becomes instrumental for her to begin the Yoga, the difficult and unique Yoga of the Conquest of Death. He proves himself to be the benign preceptor of the ready human soul and helper in promoting God’s will and God’s work in the creation, he the “slave of God”.
Book of Fate—Narad comes chanting five songs by RY Deshpande on Sun 21 Oct 2007 09:56 PM PDT | Permanent Link [Based on a talk given at Savitri Bhavan on 5 October 2006, Part I. A good deal of material presented here has been drawn from my book Narad’s Arrival at Madra.]