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When I sit in that orchard of meditation
Viewing the sun-brilliances of its play
It becomes clear: what gravitates the urge
For the forbidden fruit is the sound of self.

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In the night it came slowly and on waking up this morning, there was as though a golden dawn, and the atmosphere was so light. The body felt: “Well, it is truly, truly new.” A golden light, transparent and... benevolent. “Benevolent” in the sense of a certainty—a harmonious certainty. It was new. There you are. And when I say “Bonne année” to people, it is this which I pass on to them. And this morning, I have passed my time like this, spontaneously, saying: “Bonne année, Bonne année.” So...

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In the creation of the supramental world in us by the Divine Will, both are needed: constant expansion and self-perfection. Aswapati’s Yoga of Self-Perfection has to take care of the second term. He had become vast by his largeness; he must achieve self-perfection required for it. The aspect of self-perfection is the aspect of not only rising above all the workings of the blind lower inconscient Nature or Andhaha Prakriti in us, but also to make her receptive to the divine working in her, she lending herself to the action of the Consciousness-Force who alone can make such a creation possible. In fact it is she who, in the Divine Will, can establish a new world, the supramental world. The Mother’s stipulation of “expansion of consciousness”, of becoming vast by our largeness has now to accompany the “constant personal progress”, of opening ourselves to the greater possibilities of our soul and our spirit.

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The historical founder of Buddhism is also known as Gotama, Siddhartha Gautama, Sakyamuni, Sage of the Sakya Clan, or Bhagavan Buddhadeva. The six Buddhas traditionally believed by the Theravadins to have preceded him are: Vipassin, Sikhin, Vessabhu, Kaku-sandha, Konagamana and Kassapa. The Buddha who is still to come to redeem mankind is Metteyya (Maitreya). “Do not seek to know Buddha by his form or attributes; for neither the form nor the attributes are the real Buddha. The true Buddha is enlightenment itself. The true way to know Buddha is to realize enlightenment,” so goes the Avatamsaka Sutra.

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Now, while the birds thus sing a joyous song,
And while the young lambs bound
As to the tabor's sound,
To me alone there came a thought of grief:
A timely utterance gave that thought relief,
And I again am strong:
The cataracts blow their trumpets from the steep;
No more shall grief of mine the season wrong;
I hear the Echoes through the mountains throng,
The Winds come to me from the fields of sleep…

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Birthday Greetings from Akash—and many thanks. ~ RYD

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“Tiger!” It takes a moment for his words to sink in. Even as I look around in excitement, a shiver runs down my spine. When he gets off the jeep to peer at the ground, I crane my neck to see what’s caught his interest. Pug marks! It’s a heady feeling that we are on the trail of the elusive big cat. We wait. It might have been a few minutes, maybe more. The entire forest seems to have gone silent. I can just feel my heart beating faster.

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"There are those to whom the eternal Mother is revealed through Grace. And there are those who have the consciousness of a developed sadhak, such persons consider me the prototype of the Guru teaching a new way."

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O the luminous legs of the soul-vision
Climbing the ladder of the secret skies
Tier on glowing tier in sequences
Set by some archangel power of light!

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In order to change the habit of the body, accustomed to the mind and the vital, it was necessary to keep them away. Thus could it obey only the higher consciousness. There is the natural tendency of the body living all the while through catastrophes; but with the faith it has, the catastrophe is transformed into a realization. But that is not the way. But now it prays with all its intensity, and goes into a contemplation, of this wonderful Presence that is everywhere. “The experience is repeated in all the details, in all the domains, as a demonstration through fact. And … it is as though something is reversed all of a sudden, and instead of seeing ugliness, falsehood, suffering and all that, suddenly it lives in bliss. And all the things are the same, nothing has moved, except the consciousness.” The experience has to be translated materially. And then from one body it has to act upon other bodies. The body has a feeling that it is imprisoned within something and it is that which has to disappear. Although one body has its own antecedents, there is universal connection among all the bodies. This is also true for the vital and the mental parts. There is a faith, a promise that it is going to be sudden. It has also to be discovered as to what extent the transformation of all is necessary for the transformation of one body. “Considering the past, it would seem that a formidable time is still needed for all to be ready to change... And yet, it is almost a promise that.. there is going to be a sudden change.” The body has simultaneously the experience of its fragility and also the sense of an eternity, the two at the same time. When the body had the full sense of the Presence, it asked how could there be the disorder, how at all. “Once this is found out, it is immortality… The body has absolutely wonderful moments; it has hours of agony, and all of a sudden, a wonderful moment. But that moment cannot be explained.”

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What Aswapati has transcendentally experienced, what he has willed and achieved in the infinity of the Spirit, all that must become the earthly real. What is operative here at the moment is the errant Power, one who by division attempts to find the indivisible One, an impossible proposition. This Error must be obliterated, totally liquidated. Such is the task that Aswapati recognises, a task which must be done if this creation has to have any sense in it, any meaning to it; and he attends to it right earnestly. This is the deconstruction needed to be done before any new scheme can be considered for implementation. Our response to the positive, the constructive and the creative, and the progressive, had been all along corrupt and frustrating and, therefore, deconstruction is necessary; it should take place at the origin of this corrupting and frustrating crookedness. In any case, it cannot be the popular metaphysical mind-prompted deconstruction; it is not merely analyzing the text simply because language is inherently unstable and shifting. It has to be the spiritual-occult deconstruction. It has to be an act of Shiva the Destroyer.

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