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Being and Becoming

What is original and eternal for ever in the Divine is the Being, what is developed in consciousness, conditions, forces, forms, etc., by the Divine Power is the Becoming. The eternal Divine is the Being, the universe in Time and all that is apparent in it is a Becoming. [1]

Everything depends on what we see, how we look at existence in our soul’s view of things. Being and Becoming, One and Many are both true and are both the same thing: Being is one, Becomings are many; but this simply means that all Becomings are one Being who places Himself variously in the phenomenal movement of His consciousness. We have to see the One Being, but we have not to cease to see the many Becomings, for they exist and are included in Brahman‘s view of Himself. Only, we must see with knowledge and not with ignorance. [2]


Faith in its essence is a light in the soul which turns towards the truth even when the mind doubts or the vital revolts or the physical consciousness denies it. When this extends itself to the instruments, it becomes a fixed belief in the mind, a sort of inner knowledge which resists all apparent denial by circumstances or appearances, a complete confidence, trust, adhesion in the vital and in the physical consciousness, an invariable clinging to the truth in which one has faith even when all is dark around and no cause of hope seems to be there. [3]


Bhakti (devotion) is not an experience, It IS a state of the heart and soul. It is a state which comes when the psychic being is awake and prominent. [4]

The nature of bhakti is adoration, worship, self-offering to what is greater than oneself. [5]

Bhakti Yoga

The Path of Devotion aims at the enjoyment of the supreme Love and Bliss and utilises normally the conception of the supreme Lord in His personality as the divine Lover and enjoyer of the universe. The world is then realised as a play of the Lord, with our human life as its final stage, pursued through the different phases of self-concealment and self-revelation. The principle of Bhakti Yoga is to utilise all the normal relations of human life into which emotion enters and apply them no longer to transient worldly relations, but to the joy of the All-Loving, the All-Beautiful and the All-Blissful.[6]


This body of ours is a symbol of our real being. Body is the support of the yoga, but its energy is not inexhaustible and needs to be husbanded; it can be kept up by drawing on the universal vital Force but that reinforcement too has its limits. [7] [8]

The body is an instrument for the sadhana no less than the mind and vital, and it should be kept in a good condition as far as possible. Not to care for the body, thinking it is of no importance compared with the inner state, is not the rule of this Yoga.[9]


The Eternal’s Personality of Existence; from him all is created, by his presence, by his power, by his impulse. The Power of the Divine that stands behind formation and creation. [10] [11]


The Upanishad first affirms the existence of this profounder, vaster, more puissant consciousness behind our mental being. That, it affirms, is Brahman. Mind, Life, Sense, Speech are not the utter Brahman; they are only inferior modes and external instruments. Brahman-consciousness is our real self and our true existence.[12]

Not only are we all Brahman in our nature and being, waves of one sea, but we are each of us Brahman in His entirety, for that which differentiates and limits us, nama and rupa, exists only in play and for the sake of the world-drama. Brahman extends Himself in Time, Space & Causality which do not condition Him but exist in Him and can at any time be changed or abolished, and in Time, Space & Causality He attaches Himself to many namarupas which are merely existences in His universal being. They are real in manifestation, unreal outside manifestation. [13]

Brain Centre

The brain is only a centre of the physical consciousness. One feels stationed there so long as one dwells in the physical mind or is identified with the body-consciousness, then one receives through the sahasrāra [which centralises spiritual mind, higher mind, intuitive mind and acts as a receiving station for the intuition proper and overmind] into the brain. When one ceases to be stationed in the body, then the brain is not a station but only a passive and silent transmitting channel. [14]