Hymns to the Mystic Fire   HYMNS OF GOTAMA RAHUGANA Mandala I, Sukta 74   l. उपप्रयन्तो अध्वरं मन्त्रं वोचेमाग्नये | आरे अस्मे च शृण्वते ||      उपप्रयन्तः Sayana: उपेत्य प्रकर्षेण गच्छन्त:, which he considers equivalent to beginning and carrying out perfectly. I take अध्वरः in the sense of the sacrifice that travels to the gods by the divine path, that of the Truth; the offerings also so travel and the sacrificer. Therefore उपप्रयन्तो अध्वरं यज्ञम् means "entering upon (उप) and proceeding forward (प्र) with the sacrifice on its journey." The right performance of the sacrifice is a right progress to the godhead and the Truth .      मन्त्रम्. Sayana:

An Incomplete Work of Vedantic Exegesis Book II THE NATURE OF GOD   Chapter I.   The VIEW of cosmic evolution which has been set forth in the first book of this exegesis,1 may seem deficient to the ordinary religious consciousness, which is limited and enslaved by its creeds and to which its particular way of worship is a master and not a servant, because it leaves no room for a "Personal" God. The idea of a Personal God is, however, a contradiction in terms. God is Universal, he is Omnipresent, Infinite, not subject to limits. This all religions confess, but the next moment they nullify their confession by assuming in Him a Personality.

      FROM MAN TO SUPERMAN Notes on Philosophy, Psychology and Yoga   EDITORS' NOTE       In this volume of Archives and Research all of Sri Aurobindo's notes, drafts and fragments on yoga and yogic philosophy and psychology from the years 1910 to 1950 are being published. The pieces were not written in the sequence given here. They have been arranged by topic in three parts — Philosophy: God, Nature and Man; Psychology: The Science of Consciousness; Yoga: Change of Consciousness and Transformation of Nature. The first part was published in the previous number; parts two and three appear in the present number. See Notes on the Texts for details.

Integral Yoga THE SUPRAMENTAL YOGA       INTEGRALITY   140       There are many Yogas, many spiritual disciplines, paths towards liberation and perfection, Godward ways of the spirit. Each has its separate aim, its peculiar approach to the One Reality, its separate method, its helpful philosophy and its practice. The integral Yoga takes up all of them in their essence and tries to arrive at a unification (in essence, not in detail) of all these aims, methods, approaches; it stands for an all-embracing philosophy and practice.       141       Most Yoga has for its aim one or other of two great ends, either the abandonment of the world and depa

      Part Three       YOGA       CHANGE OF CONSCIOUSNESS AND TRANSFORMATION OF NATURE The Way of Yoga       THE NEED AND THE CALL   109       Two things are needed if thou wouldst follow the steep and difficult way of Yoga, the need and will within thee and the call of the Spirit.       The need is the need of the soul, awakened or awaking or striving to come to the surface. For all other may be transitory or false; but the soul's need is lasting and true.       Thy soul's need of divine light and the spirit's perfection can alone bear thee across the darkness of the many nights through which thou must pass, beyo

Notes on the Texts       [The General Note on the texts of From Man to Superman published on pages 79-81 of the last issue applies to the pieces in this issue also. The data on manuscript sources and previous publication of these pieces, and the final totals (cf. the footnotes on pages 79 and 80) are as follows:       The 88 pieces printed in the present issue are taken from 39 manuscripts (34 notebooks and 5 loose sheets). The total number of manuscripts used for the 165 pieces printed in the two issues is 56 (42 notebooks and 14 loose sheets).       Of the 88 pieces printed in the present issue exactly half (44) are being published here for the first time. 29 app

The Science of Consciousness       VEDANTIC PSYCHOLOGY   96       The knowledge at which psychology arrives in its largest generalisations, is that there is one absolute and indefinable Reality which we call for psychological purposes the Self one, indivisible and common to all existence which manifests itself with an infinite variety in the universe and that every soul is an individual personality — we will use the word for want of a better — of that Self manifesting itself with a variety not precisely infinite, but indefinite, but in accordance with its individual nature which provides the principle of harmony, regulates the variety, casts it

Partial Systems of Yoga       JNANA YOGA: THE YOGA OF KNOWLEDGE   124       All existence is the existence of the One, the Eternal and Infinite, the beginning and middle and end, the source and substance and continent and support of all things. There is not and cannot be any other existence, anything that is other than or outside of or above or below or beyond or in any way separate from the existence of the one Eternal and Infinite. All that appears as finite, temporal, multiple and phenomenal is still in reality being of the being of the Infinite and the Eternal. Ekam evadvitiyam.       This is the first and abiding truth without which no other c

       15 August - 28 September 1917          Aug 15th 1917. Wednesday,         The siddhi has reached a fresh turning-point.         The first chatusthaya is firm, complete, universal — except for occasional and quite momentary touches which have no power to fix themselves in the consciousness or outlast their moment or acquire intensity,— except, again, rarely in the failure of samadhi. But this is quite exceptional. Even the earth of the system (called in lipi, yn [ge], territoriality) is subjected to the law of the samata. Only the positive ananda is still weak in [siddhi]1         The second chatusthaya is complete, fixed,