“And no change can be more radical than the revolution attempted in the integral Yoga.”¹

“No limit can be fixed to this revolution; for it is in its nature an invasion by the Infinite. ”²

            The perfection of Brahmana Soul-force is the treasure house of miraculous knowledge which is open to every kind of Revelation, intimate Vision, many-sided wideness of Spiritual Attainment, Inspiration, Intuition, Identity; opens us to Supramental Infinities, Largeness, unalterable Silence, absolute quietude and Solitude, impersonal Vastness, right Discrimination, unspoken great Word, shadow-less Love, original Delight of existence, self-defusing Peace and a reconciling Wisdom to perfect life.

               An Integral Brahmin calls down the Divine Mother’s swift invasion of mightier Light, calm wideness, Truth of eternity, blaze of comprehensive wisdom, inevitable Word, tranquil benignity, sovereign and surpassing majesty and all ruling greatness to life’s closed and obscure room and transforms all triple lower mechanical energies of sattwa, rajas and tamas into energies of illumined Seer and subsequently to Supramental Nature, madbhava.⁷ Not by rejecting life and action but by accepting and uplifting them he will realise the supreme Self in his own being and subsequently in all-beings and transforms all mundane knowledge in to activities of self-existent infinite Divine Consciousness. Thus God-Knowledge and World-Knowledge become two sides of one Transcendent seeking.

            The perfection of Brahmana Soul-force is the treasure house of miraculous knowledge which is open to every kind of Revelation, intimate Vision, many-sided wideness of Spiritual Attainment, Inspiration, Intuition, Identity; opens us to Supramental Infinities, Largeness, unalterable Silence, absolute quietude and Solitude, impersonal Vastness, right Discrimination, unspoken great Word, shadow-less Love, original Delight of existence, self-defusing Peace and a reconciling Wisdom to perfect life.

               An Integral Brahmin calls down the Divine Mother’s swift invasion of mightier Light, calm wideness, Truth of eternity, blaze of comprehensive wisdom, inevitable Word, tranquil benignity, sovereign and surpassing majesty and all ruling greatness to life’s closed and obscure room and transforms all triple lower mechanical energies of sattwa, rajas and tamas into energies of illumined Seer and subsequently to Supramental Nature, madbhava.⁷ Not by rejecting life and action but by accepting and uplifting them he will realise the supreme Self in his own being and subsequently in all-beings and transforms all mundane knowledge in to activities of self-existent infinite Divine Consciousness. Thus God-Knowledge and World-Knowledge become two sides of one Transcendent seeking.

Dvija:²⁰
               The common initial object fixed for beginners of all traditional Yoga is liberation of Soul in the heart from Ignorance, release of Spiritual being above the head and their union with supreme Self and one life span seems to be sufficient to realise these objectives. This is further extended for the beginners of integral Yoga who are identified as ‘unconquerable pilgrim souls’¹⁴ in Spirit’s endless journey extending over many births and bodies. Their outstanding object of Yoga is possession of mind, life and body by a hierarchy of higher Consciousness, to live without ego and enlargement of partial being and consciousness into complete being and comprehensive consciousness. They must reject the opposition of their own sceptical instrumental Nature and begin their long slow preparation with the faith that nothing can prevent them from overcoming the present imperfection and constantly filling them with more Spiritual experiences leading to this inevitable goal. They do not accept themselves as conscious creatures crawling on the globe with aimless circling, nor cling to half way resting place or half found truth between Matter and Spirit, nor weeping earth, a senseless whirling around sun to serve a purposeless task in the grooves of Ignorance. Both the individual and the earth are an incomplete account of integral Truth and they have a mystic motive, a golden glorious Spiritual future, the Divine destiny and happy completeness waiting for their ecstatic manifestation.

Yantra:²¹
            The principal support of a Sadhaka of integral Yoga is equality, surrender and oneness by which he gets unchanging silence, eternal peace, immense calm, liberated purity and power of concentration. He does not permit any exulted abnormality, great excitation of power, over-eager to accomplish any work, impose any partial will, infra-rational and irrational movement of any kind and the experiencing Consciousness must preserve a calm balance, sufficiently vigilant passive mind which is obedient to overhead guidance, an unfailing clarity, power of self-criticism, right discrimination, intellectual deliberation, a vivid perception, coordination, firm vision of things, pace of time must be respected, a sane grasp of facts, understands with sympathy the actuality of all energies behind the present appearance, a high Spiritual optimism, one pointed integral process with whole and many sided progress and moves forward towards the unfurling of their Divine possibilities. He can have no dealings with weakness, selfishness, claim of violent personal will and motive of personal fame; a Divine strength and courage, a passivity of the mind calmly and strongly open to the high Spirit, a Divine compassion and helpfulness are the very stuff of that which he would become in his continuous effort. He has the patience and courage to uncover the truth of existence, clarity and humility to admit the limitation of his existing knowledge, Spiritualised intelligence to develop an intermediate necessity of intuitive discrimination which dispels all darkness of understanding and dazzling confusion, Spirit’s deep quietude which can reunite existence and consciousness with the Divine Ananda, higher aspiration that can call down true knowledge, open hearted to face and overcome the problem of integration, equal effort for Divine fulfilment of his volitional, emotional and intellectual parts and bringing in persistently the Psychic and Spiritual Light into recalcitrant parts of Nature. Accepting life and as per the capacity of his universalised body, he has to bear the great part of earth’s burden in addition to his own heavy burden of surface and Subconscient sheath. In the Spiritual harmony of existence, the greater he accepts and embraces world’s problems, miseries and sufferings, the greater the Divine Grace that seeks to descend upon his vessel and he has the responsibility of manifesting and calling down the Divine Shakti much more than his existing individual capacity.

              Instrumental action of a Divine Worker culminates in an inner and not in an outer action, a Spiritual action and not giving up of physical works in to the Brahman. When the works are reposed on the Brahman, brahmanyadhaya,¹⁷ the personality of the instrumental doer ceases; though he does all works he does nothing; for he has consecrated the work, doership of work and fruits of work and his highest realisation is that the Divine becomes the action, the result of action and doer of action. A perfect and integral Divine instrument is at once receiver of overhead Wisdom and Light of Integral Jnana Yoga; his own personal will is tuned and identified with the Divine Will of Integral Karma Yoga and his heart becomes the centre of over flow of Divine Love, Delight and Beauty of Integral Bhakti Yoga.

Vibhuti: ²²
              Instead of isolation from mankind through the ochre robe of Sannyasin, which is a symbol of refusal of all compromise with falsehood and complete surrender of lower Nature, an integral Yogi wears the garb of the world and his robe is a radiating Light, Beauty and all-inclusive Love of which he is an emanation of ‘garb-less deity.’¹¹ In him the Soul and Nature reveal equal Divine Presence and Balance and fuse in a wide harmony which lives in God’s extreme perfection that can exist by ever extending scroll of the Infinite. Thus he establishes a Spiritual consciousness in the Being followed by extension of this Spirituality to all the parts of Nature. He can create what his Spirit has dreamed and his perfect action is the outcome of his perfect inner passivity. His dream of Beauty’s sunlit passage is realised in an eternal Love, Beauty and Delight, self-existent, all pervading and equal behind all outer appearances; his dream of perfect Truth in the eternal variation of existence is invariable and is the secret of all change and goal of all wisdom; his dream of comprehensive Divine Action in the omnipotent and self-revealed Will is inherent forever in all things and all creatures and translates itself in the eternal rhythm of the world movement.

Consciousness of the dual Avatara:²³

            In the fourth stage, a Sadhaka realises the eternal and universal Self, an increasing manifestation of the Divine, the Ishwara in all his being, nature and action. Now he is constantly and uninterruptedly aware of the Divine Presence in him. The Divine is felt as the possessor of his Being and Nature, above him as the Ruler and Over-ruler of all the workings. All his consciousness becomes Divine Consciousness, all his knowledge becomes Divine Knowledge, all his will becomes Divine Will, all his feelings becomes Divine Love and all his action becomes Divine action. The distinction between Shakti and Ishwara begins to disappear in their sole Oneness, there is only the conscious Indwelling, Over-dwelling and Identity with the Divine. The Ignorance of the ego is entirely removed and there is only the eternal portion of the Self, amsa sanatana¹⁵ and he becomes a conscious centre of unity and freedom. He lives fulfilled in the complete Presence, Power and Joy of the Divine. His emanative identity uplifts to the Consciousness of the Supreme in His totality where his meeting of Shakti and Ishwara in Spiritual plane is further elevated as Maya and Brahman in the Supramental plane, Vijnana; he emerges and establishes himself in holding together the dual Avatara consciousness of Para-Shakti and Purushottama state, assumes a human name and form and extends his greatest world action and Divine Lila.¹⁸

              Such ascension of Consciousness is observed from the state of Vibhuti to state of dual Avatara in King Aswapati’s following Spiritual experience:

“There he beheld in their mighty union’s poise^a
The figure of deathless Two-in-One,^b
A single being in two bodies clasped,^c
A diarchy of two united souls,^d
Seated absorbed in deep creative joy;^e
Their trance of bliss sustained the mobile world.”^f

Savitri-295,

(a: dual Avatara’s Divine union, b: symbol of Supramental Oneness, c: symbol of Spiritual Oneness, d: symbol of Psychic Oneness, e: symbol of Bliss Oneness, f: symbol of dual Avatara’s new creation and holding together the race.)

                Through these four stairs mankind can develop the capacity for indefinite ascending and descending movement of comprehensive Consciousness, ‘which will enable him progressively to manifest God in the body.’ --the universal Incarnation.¹⁶ Thus, the vision of universal incarnation of Godhead concealed in all humanity is revealed and realised in all life superseding the Mother Nature’s earlier success of manifesting individual Incarnation of Godhead in man. The eye of the spirit can see and mark out ‘ the rising godhead of man in the great Vibhuti.’²⁴