A static Oneness and dynamic Power descend in him

A beam of the Eternal smites his heart,
His thought stretches into infinitude:
All in him turns to spirit vastnesses.
His soul breaks out to join the Oversoul,
His life is oceaned by that superlife.
He has drunk from the breasts of the Mother of the worlds;
A topless supernature fills his frame:
She adopts his spirit’s everlasting ground
As the security of her changing world
And shapes the figure of her unborn mights.
Immortally she conceives herself in him,
In the creature the unveiled creatrix works:
Her face is seen through his face, her eyes through his eyes;
Her being is his through a vast identity.
Then is revealed in man the overt Divine.
A static Oneness and dynamic Power
Descend in him, the integral Godhead’s seals;
His soul and body take that splendid stamp.

On the path of psycho-spiritual realizations Sri Aurobindo had two major experiences in 1908: static oneness and dynamic power, the first in Baroda and the second in Alipore Jail. But even earlier than that, he had concrete realization which he describes as follows: “In a more deep and spiritual sense a concrete realisation is that which makes the thing realised more real, dynamic, intimately present to the consciousness than any physical thing can be. Such a realisation … comes so to a very few; mine came fifteen years after my first pre-yogic experience in London and in the fifth year after I started Yoga.”

On another occasion he discloses: “The Brahman experience came when I was groping for a way, doing no Sadhana at all, making no effort because I didn’t know what effort to make, all having failed. Then in three days I got an experience which most Yogis get only at the end of a long Yoga, got it without wanting or trying after it, got it to the surprise of Lele who was trying to get me something quite different. But I don’t suppose you are able to understand, so I say no more.”

About his session with Lele: “We sat together and I followed with an absolute fidelity what he instructed me to do, not myself in the least understanding where he was leading me or where I was myself going. The first result was a series of tremendously powerful experiences and radical changes of consciousness which he had never intended—for they were Adwaitic and Vedantic and he was against Adwaita Vedanta—and which were quite contrary to my own ideas, for they made me see with a stupendous intensity the world as a cinematographic play of vacant forms in the impersonal universality of the Absolute Brahman.”

On 17 October 1933 Sri Aurobindo wrote in a letter: “Since 1908 when I got the silence, I never think with my head or brain—it is always in the wideness generally above the head that the thoughts occur.”

4 November 1946: “Only some undefinable Reality was perceived as true which was beyond space and time and unconnected with any cosmic activity, but yet was met wherever one turned. This condition remained unimpaired for several months and even when the sense of unreality disappeared and there was a return to participation in the world-consciousness, the inner peace and freedom which resulted from this realisation remained permanently behind all surface movements and the essence of the realisation itself was not lost. At the same time an experience intervened: something else than himself took up his dynamic activity and spoke and acted through him but without any personal thought or initiative. What this was remained unknown until Sri Aurobindo came to realise the dynamic side of the Brahman, the Ishwara and felt himself moved by that in all his Sadhana and action. These realisations and others which followed upon them, such as that of the Self in all and all in the Self and all as the Self, the Divine in all and all in the Divine, are the heights to which Sri Aurobindo refers and to which he says we can always rise; for they presented to him no long or obstinate difficulty. The only real difficulty which took decades of spiritual effort to work out towards completeness was to apply the spiritual knowledge utterly to the world and to the surface psychological and outer life and to effect its transformation both on the higher levels of Nature and on the ordinary mental, vital and physical levels down to the subconscience and the basic Inconscience and up to the supreme Truth-Consciousness or Supermind in which alone the dynamic transformation could be entirely integral and absolute.”

And this spiritual pursuit for what? “It is not for personal greatness that I am seeking to bring down the Supermind. I care nothing for greatness or littleness in the human sense. I am seeking to bring some principle of inner Truth, Light, Harmony, Peace into the earth-conscious-ness; I see it above and know what it is—I feel it ever gleaming down on my consciousness from above and I am seeking to make it possible for it to take up the whole being into its own native power, instead of the nature of man continuing to remain in half-light, half-darkness. I believe the descent of this Truth opening the way to a development of divine consciousness here to be the final sense of the earth evolution. If greater men than myself have not had this vision and this ideal before them, that is no reason why I should not follow my Truth-sense and Truth-vision. If human reason regards me as a fool for trying to do what Krishna did not try, I do not in the least care.”

In the Alipore Jail there is the aspect of the dynamic power in operation: “A day passed and a second day and a third, when a voice came to me from within, ‘Wait and see.’ Then I grew calm and waited … Then He placed the Gita in my hands. His strength entered into me and I was able to do the Sadhana of the Gita. … I looked at the jail that secluded me from men and it was no longer by its high walls that I was imprisoned; no, it was Vasudeva who surrounded me. I walked under the branches of the tree in front of my cell but it was not the tree, I knew it was Vasudeva, it was Sri Krishna whom I saw standing there and holding over me his shade. I looked at the bars of my cell, the very grating that did duty for a door and again I saw Vasudeva. It was Narayana who was guarding and standing sentry over me. Or I lay on the coarse blankets that were given me for a couch and felt the arms of Sri Krishna around me, the arms of my Friend and Lover. This was the first use of the deeper vision He gave me. I looked at the prisoners in the jail, the thieves, the murderers, the swindlers, and as I looked at them I saw Vasudeva, it was Narayana whom I found in these darkened souls and misused bodies. Amongst these thieves and dacoits there were many who put me to shame by their sympathy, their kindness, the humanity triumphant over such adverse circumstances. … When the case opened in the lower court and we were brought before the Magistrate I was followed by the same insight. … I looked and it was not the Magistrate whom I saw, it was Vasudeva, it was Narayana who was sitting there on the bench. I looked at the Prosecuting Counsel and it was not the Counsel for the prosecution that I saw; it was Sri Krishna who sat there, it was my Lover and Friend who sat there and smiled.”

He who would bring the heavens here
Must descend himself into clay
And the burden of earthly nature bear
And tread the dolorous way.

[A God’s Labour, 1935]

About Avatarhood Sri Aurobindo writes: “There are two sides of the phenomenon of Avatarhood, the Divine Consciousness and the instrumental personality. The Divine Consciousness is omnipotent but it has put forth the instrumental personality in Nature under the conditions of Nature and it uses it according to the rules of the game—though also sometimes to change the rules of the game. If Avatarhood is only a flashing miracle, then I have no use for it. If it is a coherent part of the arrangement of the omnipotent Divine in Nature, then I can understand and accept it.” [13 February1935]