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What is Unifying One’s Being?

... as Being is one yet multiple, so also the same law prevails in ourselves and our members; the Spirit, the Purusha is one but it adapts itself to the formations of Nature. Over each grade of our being a power of the Spirit presides; we have within us and discover when we go deep enough inwards a mind-self, a life-self, a physical self; there is a being of mind, a mental Purusha, expressing something of itself on our surface in the thoughts, perceptions, activities of our mind-nature, a being of life which expresses something of itself in the impulses, feelings, sensations, desires, external life-activities of our vital nature, a physical being, a being of the body which expresses something of itself in the instincts, habits, formulated activities of our physical nature. These beings or part selves of the self in us are powers of the Spirit and therefore not limited by their temporary expression, for what is thus formulated is only a fragment of its possibilities; but the expression creates a temporary mental, vital or physical personality which grows and develops even as the psychic being or soul personality grows and develops within us. Each has its own distinct nature, its influence, its action on the whole of us; but on our surface all these influences and all this action, as they come up, mingle and create an aggregate surface being which is a composite, an amalgam of them all, an outer persistent and yet shifting and mobile formation for the purposes of this life and its limited experience. [1]

Our Manifold Being

The ordinary human being is conscious only in his physical being, and only in relatively rare moments is he conscious of his mind, just a little more frequently of his vital, but all this is mixed up in his consciousness, so much so that he would be quite unable to say, "This movement comes from the mind, this from the vital, this from the physical." This already asks for a considerable development in order to be able to distinguish within oneself the source of the different movements one has and it is so mixed that even when one tries, at the beginning it is very difficult to classify and separate one thing from another.

It is as when one works with colours, takes three or four or five different colours and puts them in the same water and beats them up together, it makes a grey, indistinct and incomprehensible mixture, you see, and one can't say which is red, which blue, which green, which yellow; it is something dirty, lots of colours mixed. So first of all one must do this little work of separating the red, blue, yellow, green - putting them like this, each in its corner. It is not at all easy. [2]


Q:Are these forces different for each person?

A: Yes. The composition is completely different, otherwise everybody would be the same. There are not two beings with an identical combination; between the different parts of the being and the composition of these parts the proportion is different in each individual. There are people, primitive men, people like the yet undeveloped races or the degenerated ones whose combinations are fairly simple; they are still complicated, but comparatively simple. And there are people absolutely at the top of the human ladder, the elite of humanity; their combinations become so complicated that a very special discernment is needed to find the relations between all these things. There are beings who carry in themselves thousands of different personalities, and then each one has its own rhythm and alternation, and there is a kind of combination; sometimes there are inner conflicts, and there is a play of activities which are rhythmic and with alternations of certain parts which come to the front and then go back and again come to the front. But when one takes all that, it makes such complicated combinations that some people truly find it difficult to understand what is going on in themselves. [3]


Men do not know themselves and have not learned to distinguish the different parts of their being; for these are usually lumped together by them as mind, because it is through a mentalist perception and understanding that they know or feel them; therefore they do not understand their own states and actions, or, if at all, then only on the surface. It is part of the foundation of yoga to become conscious of the great complexity of our nature, see the different forces that move it and get over it a control of directing knowledge. [4]


... man is not made up of one piece but of many pieces and each part of him has a personality of its own. That is a thing which people yet have not sufficiently realised - the psychologists have begun to glimpse it, but recognise only when there is a marked case of double or multiple personality. But all men are like that, in reality. [5]


An "entity" is a personality or an individuality. There are many such "personalities" in each one of us. If these personalities agree and are complementary with one another, they make up a human being, a rich and complex "person" but that is not what usually happens. These personalities do not agree with one another. For example, one of them might wish to make some progress, to become more and more perfect, to get a deeper knowledge of things, to realise more and more, to proceed towards the perfection of the being, while another one may simply want to have fun and enjoy itself as much as it can; one day it will do this, the next day something else, etc. If the personalities do not agree, this person's life will be incoherent, and that is not unusual: in fact, these cases are very common... [6]


Q:You say that it is necessary to establish "homogeneity in our being”?

A: Don't you know what a homogeneous thing is, made up of all similar parts? That means the whole being must be under the same influence, same consciousness, same tendency, same will. We are formed of all kinds of different pieces. They become active one after another. According to the part that is active, one is quite another person, becomes almost another personality. For instance, one had an aspiration at first, felt that everything existed only for the Divine, then something happens, somebody comes along, one has to do something, and everything disappears. One tries to recall the experience, not even the memory of the experience remains. One is completely under another influence, one wonders how this could have happened. There are examples of double, triple, quadruple personalities, altogether unconscious of themselves.... But it is not about this I am speaking; I am speaking about something which has happened to all of you: you have had an experience, and for some time you have felt, understood that this experience was the only thing that was important, that had an absolute value - half an hour later you try to recall it, it is like a smoke that vanishes. The experience has disappeared. And yet half an hour ago it was there and so powerful.... It is because one is made of all kinds of different things. The body is like a bag with pebbles and pearls all mixed up, and it is only the bag which keeps all that together. This is not a homogeneous, uniform consciousness but a heterogeneous one.[7]

Planes and Parts of the Being

The Universal Purusha dwells in all these planes in a certain simultaneity and builds upon each of these principles a world of series of worlds with its beings who live in the nature of that principle. Man, the microcosm, has all these planes in his own being, ranging from his subconscient to his superconscient existence. By a developing power of yoga he can become aware of these concealed words words hidden from his physical materialised mind and senses which know only the material world, and then he becomes aware that his material existence is not a thing apart and self -existent, as a material universe in which he lives is also not a thing apart and self- existent, but is in constant relation to the higher planes and acted on by their powers and beings. He can open up and increase the action of these higher planes in himself and enjoy some sort of participation in the life of the other worlds,- which, for the rest, are or can be his dwelling place, that is to say, the station of his awareness… [8]

The Physical

Each plane of our being- mental, vital, physical -has its own consciousness, separate though interconnected and interacting; but you are out of mind and sense, in our waking experience,they are all confused together… There is the universal physical consciousness of Nature and there is our own which is a part of it, moved by it, and used by the central bank for the support of its expression in the physical world and for a direct dealing with all these external objects and movements and forces. This physical consciousness-plane receives from the other planes their powers and influences and makes formations of them in its own province. Therefore we have a physical mind as well as a vital mind and the mind proper, we have a vital-physical path in us-the nervous being- as well as the vital proper; and both are largely conditioned by the gross material bodily part which is almost entirely the subconscient to our experience. [9]


The body... has its own consciousness and acts from it, even without any mental will of its own or even against that will, and our surface mind knows very little about this body-consciousness, feels it only in an imperfect way, sees only its results and has the greatest difficulty in finding out their causes. It is part of yoga to become aware of the separate consciousness of the body, to see and feel its movements and the forces that act upon it from inside or outside and to learn how to control and direct it even in its most hidden and (to us) subconscient processes. But the body-consciousness itself is only part of the individualized physical consciousness in which we gather and build out of the secretly conscious forces of universal physical Nature. [10]

The Vital a thing of desires,impulses, force-pushes, emotions, sensations, seekings after life- fulfillment, possession and enjoyment; these are its functions and its nature;- it is that part of us which seeks after life and its movements for their own sake and it does not want to leave hold of them if they bring it suffering as well as or more than pleasure; it is capable luxuriating in tears and suffering as part of the drama of life. What then is there a common between the thinking Intelligence and the vital and why should the latter obey the mind not follow its own nature? The disobedience is perfectly normal instead of being, as Augustine suggests, unintelligible.Of course, man can establish a mental control over his vital and in so far as he does it he is a man- because the thinking mind is a nobler and more enlightened entity and consciousness than the vital and ought, therefore, to rule and, the mental wale is strong, can rule. But this rule is precarious, incomplete and held only by much self-discipline. For if the mind Is more enlightened, the vital is nearer to the earth, more intense, vehement, more directly able to touch the body. There is also a vital mind which lives by imagination, thoughts of desire, will to act and enjoy from its own impulse and this is able to seize on the reason itself and make it its auxiliary and its justifying counsel and supplier of pleas and excuses. There is also the sheer force of Desire in man which is the vital’s principal support and strong enough to sweep off the reason, as the Gita says, “like a boat on stormy waters”. [11]


Most people live in the vital. That means they live in their desires, sensations, emotional feelings, vital imaginations and see and experience and judge everything from that point of view. It is the vital that moves them, the mind being at its service, not its master. [12]


In the ordinary life people accept the vital movements, anger, desire, greed, sex, etc. as natural, allowable and legitimate things, part of the human nature. Only so far as society discourages them or insists to keep them within fixed limits or subject to a decent restraint or measure, people try to control them so as to conform to the social standard of morality or rule of conduct. [13]

The Mental

The “Mind” in the ordinary use of the word covers indiscriminately the whole consciousness, for man is a mental being and mentalises everything; but in the language of this yoga the words “mind” and “mental” are used to connote specially the part of the nature which has to do with cognition and intelligence, with ideas, with mental or thought perceptions, the reaction of thought to things, with the truly mental movements and formations, mental vision and will, etc., that are a part of his intelligence. The vital has to be carefully distinguished from the mind, even though it has a mind element transfused into it; the vital is the Life-nature made up of desires, sensations, feelings, passions, energies of action, will of desire, reactions of the desire-soul in man and all of that play of possessive and other related instincts, anger, fear, greed, lust etc., that belong to this field of nature. [14]


...the true role of the mind is the formation and organisation of action. The mind has a formative and organising power, and it is that which puts the different elements of inspiration in order, for action, for organizing action. And if it would only confine itself to that role, receiving inspirations-whether from above of from mystic center of the soul- and simply formulating the plan of action- in broad outline or in minute detail, for the smallest things of life or the greatest terrestrial organizations- it would amply fulfil its function.These are the two uses of the mind; it is a controlling force, an instrument of control, and it is a power of organization. That is its true place. [15]

The Subconscient

Q:What does "subconscient" mean, exactly?

A:Subconscient? It is what is half conscious, you see. And we say "sub", because that means "below" the consciousness. It is something more obscure than consciousness, but which, at the same time, is like a lower substratum supporting the consciousness. It is like those stores from which one would draw out something quite unformed, a formless substance which could be translated into forms or translated into actions or translated into impulses or even into feelings. Then the movement is not rectilinear, but a movement which goes like this... you see (gesture of spiral movement). One seems at times to be going back, but that's in order to go farther and farther forward. [16]

The Inconscient

... in its actual cosmic manifestation the Supreme, being the Infinite and not bound by any limitation, can manifest in Itself, in its consciousness of innumerable possibilities something that seems to be the opposite of itself, something in which there can be Darkness, Inconscience, Inertia, Insensibility, Disharmony and Disintegration. It is this that we see at the basis of the material world and speak of nowadays as the Inconscient - the Inconscient Ocean of the Rigveda in which the One was hidden and arose in the form of this universe- or, as it is sometimes called, the non-being, Asat. The Ignorance which is the characteristic of our mind and life is the result of this origin in the Inconscience. That is why it is said that the world is called to express the Divine. [17]

The Subliminal - The Inner Being

There is an inner as well as an outer consciousness all through our being, upon all its levels. The ordinary man is aware only of his surface self and quite unaware of all that is concealed by the surface. And yet what is on the surface, what we know or think we know of ourselves and even believe that that is all we are, is only a small part of our being and by far the larger part of us is below the surface. Or, more accurately, it is behind the frontal consciousness, behind the veil, occult and known only by an occult knowledge. Modern psychology and psychic science have begun to perceive this truth just a little. Materialistic psychology calls this hidden part the Inconscient, although practically admitting that it is far greater, more powerful and profound than the surface conscious self, - very much as the Upanishads called the superconscient in us the Sleep-self, although this Sleep-self is said to be an infinitely greater Intelligence, omniscient, omnipotent, Prajna, the Ishwara. Psychic science calls this hidden consciousness the subliminal self, and here too it is seen that this subliminal self has more powers, more knowledge, a freer field of movement than the smaller self that is on the surface and then only too can we hope to be directly aware of the Divine in us and directly in touch with the Divine Light and the Divine Force. Otherwise we can feel the Divine only through external signs and external results and that is a difficult and uncertain way and very occasional and inconstant, and it leads only to belief and not to knowledge, not to the direct consciousness and awareness of the constant presence. [18]

The Superconscient

... there is a superconscient (something above our present consciousness) above the head from which the higher consciousness comes down into the body.... [19]

The higher consciousness is that above the ordinary mind and different from it in its workings; it ranges from higher mind through illumined mind, intuition and overmind up to the border line of the supramental. [20]

Higher Mind

I mean by the Higher Mind a first plane of spiritual consciousness where one becomes constantly and closely aware of the Self, the One everywhere and knows and sees things habitually with that awareness; but it is still very much on the mind level although highly spiritual in its essential substance; and its instrumentation is through an elevated thought power and comprehensive mental sight - not illumined by any of the intenser upper lights but as if in a large strong and clear daylight. It acts as an intermediate state between the Truth-Light above and the human mind; communicating the higher knowledge in a form that the Mind intensified, broadened, made spiritually supple, can receive without being blinded or dazzled by a Truth beyond it. [21]

Illumined Mind

...greater Force [than that of the Higher Mind] is that of the Illumined Mind, a Mind no longer of higher Thought, but of spiritual light. Here the clarity of the spiritual intelligence, its tranquil daylight, gives place or subordinates itself to an intense lustre, a splendour and illumination of the Spirit: a play of lightnings of spiritual truth and power breaks from above into the consciousness and adds to the calm and wide enlightenment and the vast descent of peace which characterise or accompany the action of the larger conceptual-spiritual principle, a fiery ardour of realisation and a rapturous ecstasy of knowledge. [22]


The thought of the intuitive mind proceeds wholly by four powers that shape the form of the truth, an intuition that suggests its idea, an intuition that discriminates, an inspiration that brings in its word and something of its greater substance and a revelation that shapes to the sight its very face and body of reality. These things are not the same as certain movements of the ordinary mental intelligence that look analogous and are easily mistaken for the true intuition in our first inexperience. The suggestive intuition is not the same thing as the intellectual insight of a quick intelligence or the intuitive discrimination as the rapid judgment of the reasoning intellect; the intuitive inspiration is not the same as the inspired action of the imaginative intelligence, nor the intuitive revelation as the strong light of a purely mental close seizing and experience. It would perhaps be accurate to say that these latter activities are mental representations of the higher movements, attempts of the ordinary mind to do the same things or the best possible imitations the intellect can offer of the functionings of the higher nature. [23]


Above the mind there are several levels of consciousness being, among which the really divine world is what is called the Supermind, the world of the Truth but in between is what he has distinguished as the Overmind, the world of the cosmic Gods. Now it is this Overmind that has up to the present governed our world: it is the highest that man has been able to attain in illumined consciousness. It has been taken for the Supreme Divine and all those who have reached it have never for a moment doubted that they have touched the true Spirit. For, its splendours are so great to the ordinary human consciousness that it is absolutely dazzled into believing that here at last is the crowning reality. And yet the fact is that the Overmind is far below the true Divine. The Overmind, therefore, does not and cannot possess the power to transform humanity into divine nature. For that, the Supramental is the sole effective agent. [24]


Q. Here it is written: “It is very unwise for anyone to claim prematurely to have possession of the supermind or even to have a taste of it.” [Sri Aurobindo, Bases of Yoga] What is a foretaste of the supermind?

A:It is still more unwise to imagine that one has it. That's it. ... Before reaching the extreme limit of the mind, there are so many regions and mental activities which are not at all accessible to most human beings. And even for those who can reach them, they are not regions where they constantly live. They must make an effort of concentration to get there and they don't always arrive. There are regions which Sri Aurobindo has described which only very rare individuals can reach, and still he speaks of them as mental regions. He does not use the word supramental. [25]

Atman - Self-Spirit

There is no distinction between the Self and the spirit. The psychic is the soul that develops in evolution - the spirit is the Self that is not affected by evolution, it is above it - only it is covered or concealed by the activity of mind, vitality and the body. The removal of this covering is the release of the spirit - and it is removed when there is a full and wide spiritual silence. [26]

Jivatman - Central Being

The self, Atman is in its nature either transcendent or universal (Paramatma, Atma). When it individualises and becomes a central being, it is then the Jivatman. The Jivatman feels his oneness with the universal but at the same time his central separateness as a portion of the Divine. [27]

Soul and Psychic Being

The Jivatman, spark-soul and psychic being are three different forms of the same reality and they must not be mixed up together, as that confuses the clearness of the inner experience. The Jivatman or spirit, as it is usually called in English, is self-existent above the manifested or instrumental being-it is superior to birth and death, always the same, the individual Self or Atman. It is the eternal true being of the individual.The soul is a spark of the Divine which is not seated above the manifested being, but comes down into the manifestation to support its evolution in the material world. [28]


The psychic being is organised around the divine spark. The divine spark is one, universal, the same everywhere and in everything, one and infinite, of the same kind in all. You cannot say that it is a being - it is the being, if you like, but not a being. Naturally, if you go back to the origin, you may say that there is only one soul, for the origin of all souls is the same, as the origin of the whole universe is the same, as the origin of the entire creation is the same. [29]


The soul or psyche is immutable only in the sense that it contains all the possibilities of the Divine within it, but it has to evolve them and in its evolution it assumes the form of a developing psychic individual evolving in the manifestation of the individual Prakriti and taking part in the evolution. It is the spark of the Divine Fire that grows behind the mind, vital and physical by means of the psychic being until it is able to transform the Prakriti of Ignorance into a Prakriti of knowledge. The inner being — inner mind, inner vital, inner or subtle physical — knows much that is unknown to the outer mind, the outer vital, the outer physical, for it is in a more direct contact with the secret forces of Nature. The psychic is the inmost being of all; a perception of truth which is inherent in the deepest substance of the consciousness, a sense of the good, true, beautiful, the Divine, is its privilege. [30]

Becoming an Individual

Q:Mother, you said one day that before being able to identify oneself with the Divine, one must first become an individual. A: es, well, that's it, exactly. You are in the period of becoming an individual. And so long as one is in this period of becoming an individual, well, one must wait until this period passes, that is, till you have become a conscious individual. Perfectly. It is that. Mother, you said there are very few, one in a million perhaps, who are really conscious.


Q:Mother, you said there are very few, one in a million perhaps, who are really conscious.

A: Oh, if you take humanity at large, certainly! And the great mass of mankind will never become individuals, it will always be an amorphous mass, all intermingled, like that (gesture). To become an individual is what Sri Aurobindo calls becoming truly a mental man. Well, if you have read The Human Cycle, you will see that already it is not so easy to become a truly mental man who thinks by himself, is free from all outer influences, who has an individuality, who exists, has his reality; even that is not so easy but by a kind of Grace, it can happen that before becoming an individual, if someone has within himself an aspiration, if he feels the need to awaken to something which would want more, want something better, which feels how very small it is to be an individual, something which really seeks beyond the ordinary limits, well, even before becoming an individual, he may suddenly have the experience of a contact with his psychic which opens all the doors for him. They close again later, but once they have opened you never forget it. The remembrance remains very vividly; and this helps. It should happen to you here. [31]


So there is a long, long, long way to go before merging one's ego in the Divine. Merge one's ego in the Divine! But first, one can't merge one's ego in the Divine before becoming completely individualized. “What can I call my mind?" or "What is my mind?" One needs years of very attentive, very careful, very reasonable, very coherent work, organisation, selection, construction, in order to succeed simply in forming, oh, simply this little thing, one's own way of thinking! One believes he has his own way of thinking. Not at all. It depends totally upon the people one speaks with or the books he has read or on the mood he is in. It depends also on whether you have a good or bad digestion, it depends on whether you are shut up in a room without proper ventilation or whether you are in the open air. ref></ref>


In each one, I believe, it happens in a different way. It may happen suddenly, in the space of a moment, by a kind of inner reversal; it may take years; it may take centuries, it may take several lives. For each one there is a moment when it happens when he is ready and I think he is ready when he is completely formed. The purpose of existence of the ego is the formation of the individual. When the individual is ready the ego can disappear. But before that it does not disappear because it still has some work to do. [32]

Becoming Conscious

"To know oneself and control oneself. - The Mother

This means to be conscious of one's inner truth, conscious of the different parts of one's being and their respective functions. You must know why you do this, why you do that; you must know your thoughts, know your feelings, all your activities, all your movements, what you are capable of, etc. And to know oneself is not enough: this knowledge must bring a conscious control. To know oneself perfectly is to control oneself perfectly.But there must be an aspiration at every moment. It is never too early to begin, never too late to continue. That is, even when you are quite young, you can begin to study yourself and know yourself and gradually to control yourself. There are people who can let out vibrations like this and others respond without knowing why. Everything is like that, from the smallest to the biggest things. To be individualised in a collectivity, one must be absolutely conscious of oneself. And of which self? - the Self which is above all intermixture, that is, what I call the Truth of your being. And as long as you are not conscious of the Truth of your being, you are moved by all kinds of things, without taking any note of it at all. Collective thought, collective suggestions are a formidable influence which act constantly on individual thought. It is thus that gradually, slowly, with perseverance, first of all with great care and much attention, one becomes conscious, learns to know oneself and then to become master of oneself. [33]

How does One Prepare?

To be conscious, first of all. We are conscious of only an insignificant portion of our being; for the most part we are unconscious. It is this unconsciousness that keeps us down to our unregenerate nature and prevents change and transformation in it. It is through unconsciousness that the undivine forces enter into us and make us their slaves. You are to be conscious of yourself, you must awake to your nature and movements, you must know why and how you do things or feel or think them; you must understand your motives and impulses, the forces, hidden and apparent, that move you; You will have to be patient and persistent and vigilant-"sleepless”, as the adepts say; you must always refuse to give any chance whatsoever to the undivine against the divine. [34]


To work for your perfection, the first step is to become conscious of yourself, of the different parts of your being and their respective activities. You must learn to distinguish these different parts one from another, so that you may become clearly aware of the origin of the movements that occur in you, the many impulses, reactions and conflicting wills that drive you to action. It is an assiduous study which demands much perseverance and sincerity. [35]


To become conscious of the various movements in oneself and be aware of what one does and why one does it, is the indispensable starting-point. [36]


When one lives in the true consciousness one feels the desires outside oneself, entering from outside, from the universal lower Prakriti, into the mind and the vital parts. In the ordinary human condition this is not felt; men become aware of the desire only when it is there, when it has come inside and found a lodging or a habitual harbourage and so they think it is their own and a part of themselves. The first condition for getting rid of desire is, therefore, to become conscious with the true consciousness; [37]

How Can One Unify One's Being?

The centre of the human being is psychic which is the dwelling-place of the immanent Divine. Unification means organisation and harmonisation of all parts of the being (mental, vital and physical) around this center, so that all the activities of the being may be the correct expression of the will of the Divine Presence. [38]


The first step is to find, deep within oneself, behind the desires and impulses, a luminous consciousness which is always present and manifests the physical being.Ordinarily, one becomes aware of the presence of this consciousness only when one has to face some danger or an unexpected event or a great sorrow. One has, then, to come into conscious contact with that and learn to do so at will. The rest will follow. [39]


We are made up of many different parts which have to be unified around the psychic being, if we are conscious of it or at least around the central aspiration. If this unification is not done, we carry this division within us. To do this, each thought, each feeling, each sensation, each impulse, each reaction, as it manifests, must be presented in the consciousness to the central being or its aspiration. What is in accord is accepted; what is not in accord is refused, rejected or transformed. It is a long endeavour which may take many years - but once it is done, the unification is achieved and the path becomes easy and swift. [40]

What is the Way to Establish Unity and Homogeneity in Our Being?

Keep the will firm. Treat the recalcitrant parts as disobedient children. Act upon them constantly and patiently. Convince them of their error. In the depths of your consciousness is the psychic being, the temple of the Divine within you. This is the centre round which should come about the unification of all these divergent parts, all these contradictory movements of your being. Once you have got the consciousness of the psychic being and its aspiration, these doubts and difficulties can be destroyed. If once, even for a moment only, the inner being has said, "I am here and I am yours", then it is as though a bridge has been built and little by little the crust becomes thinner and thinner until the two parts are wholly joined and the inner and the outer become one. [41]


... you have many sides to your personality or rather many personalities in you; it is indeed their discordant movements each getting in the way of the other, as happens when they are expressed through the external mind, that have stood much in the way of your sadhana. There is the vital personality which was turned towards success and enjoyment and got it and wanted to go on with it but could not get the rest of the being to follow. For there is a truth in Nirvana - Nirvana is nothing but the peace and freedom of the Spirit which can exist in itself, be there world or no world, world-order or world-disorder. Bhakti and the heart's call for the Divine have a truth - it is the truth of the divine Love and Ananda. The will for Tapasya hasi in it a truth - it is the truth of the Spirit's mastery over its members. That is the harmonisation for which our yoga stands - but it cannot be achieved by any outward arrangement, it can only be achieved by going inside and looking, willing and acting from the psychic and from the spiritual centre. For the truth of the being is there and the secret of Harmony also is there. [42]

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