The Dilemma of Language

In this new series, Patrizia Norelli-Bachelet explores the new foundation of Knowledge established by the Supramental Manifestation and the 'imperative necessity to evolve a new language in order to distinguish it from traditional yogas and spiritual paths, a language that describes more faithfully the new experiences of the reality of our material world and the true foundations of this new consciousness that is being established on Earth, in and of time.' Readers are invited to consider how our modern society and its language is based on a deeply ingrained schism between matter and spirit which promotes the tendency towards escapism and severely limits our ability to recognize the true nature and structure of our reality and our evolutionary unfolding. Questions from readers are welcome.

 Question & Answer 1:

‘Finally, with that I could not resist and a couple of letters have gone ‘to the Editor’, but I doubt they will get printed. They are, as usual, too long. But what to do? I am constantly faced with an ‘educational programme’ without which I cannot transmit anything. Actually, it is a process of REORIENTATION, or rather of turning the whole thinking process inside-out. I realise that there is this contamination in the thought process, and unless that is cleansed no sense can be made out of anything true and real. One has to establish that basis first, then proceed. But for this reason it all becomes so long and drawn out. Yet, I know of no other way. What I foresee happening is that on the basis of this labour in future people like yourself will be able to BUILD on that renewed foundation, and then the discussion is shorter and more to the point because there is this accepted foundation. For now we have to battle against the falsehood of the ‘secular’ and ‘socialist’ iron stronghold. Truly this has infiltrated everything and coloured everyone’s thinking. Wherever one turns it is there. I am trying to establish another basis for the discussion without which nothing of the new can take root. In the process we have to reverse things, thinking, bring matters to the point where this new way is accepted as a right foundation, equal in every way and better than the old seeing.’
From a letter to Girilal Jain
30 December 1991

Skambha, 8.4.2013

Q: Why haven’t Scientists studied Time like they have studied Matter? Clearly, from civilizations such as the Vedic and the Mayan, we see that the sages, upon whose wisdom the civilizations were built up, were well versed in the knowledge of micro and macro cycles of time. They understood that the evolution or development of consciousness on Earth played out in terms of vast ages which were ‘months’ of the Great Year (i.e. the Precession of the Equinoxes). Underlying this understanding of Time was the knowledge of the inseparable connection between Spirit and Matter. Our civilization seems to be built on both a rejection of Time gnosis and an acceptance of a split between Spirit and Matter. You have begun the process of restoring Time gnosis and studying it with the goal of fully realizing the unity of Matter and Spirit – realizing unity consciousness. This seems to be a task of great importance when it comes to World and Self-Knowledge, yet the vast majority of people, whether on the Spiritual or Scientific (Materialistic) side of the split, are content to ignore or negate Time altogether. What do you think it will take for people to become interested in fully integrating Time into their scientific or spiritual pursuits? What might crack this seemingly impenetrable wall of resistance that has built up over several millennium?

A simple answer to your question would be ‘the time was not ripe’ for a penetration into Time’s mysteries. I have pointed out in several of my more recent publications, as well as in the series The New Way, that this is India’s task, even as Egypt’s was the Space factor. But of course in the case of the latter, their approach was entirely different than what we would consider today to be a ‘conquest of space’. It has nothing to do with space travel, or even a speed barrier which would incorporate the latest findings regarding space at some level. The enormous difference is this question I keep returning to: the DIRECTION OF THE QUEST. For science today the direction is entirely different: it seeks for answers externally, so to speak. It is always looking into the past, never the present where the answers are to be found. In ancient times it was always an Earth-oriented quest.
We have lost the direction today. This loss lies at the root of most of our problems. I believe it arose with the idea that we must subdue the Earth/Nature. That has been the attitude for centuries – it seems to have been given religious sanction.
Returning to your question, to truly understand the role of Time the only way is through the ‘porthole/wormhole’ (!) of the present. Coupled with that is an understanding of Gravity. Having said that, we come to the core issue: The real mystery is and will remain gravity until Time is dealt with appropriately. Gravity holds the key to the Time factor. Science is unable to do that because of the obstacle its ‘tools’ present – namely its mathematics. Entry into that domain requires that the individual realiser undergo extreme compression (of consciousness), contraction almost to obliteration. Is there a scientist today who can do that?
In this 9th Manifestation the task before us is ‘the conquest of Time’ – and it is in India that the path is being opened. You have rightly commented that in ancient times sages accepted Time’s important role; they mapped out its large cycles and were quite comfortable with the measure of aeons – in fact more comfortable than with the smaller details. This time we have to deal with the time factor as it unfolds before us. We deal with the larger cycles, but not disconnected from the day-to-day unfolding. This is because the consciousness of unity you mention comes about when the two axes (time and space) are harmonised. In philosophical/yogic parlance, it would be the integration of Being and Becoming.
India is the only country today that maintains a thread with that ancient ability to consider/ map out the passage of Time in large cycles. But India has also lost the key to the here-and-now. In so doing, it is also out of synchronisation with the larger because you cannot have one without the other. But at least it is a discourse familiar to the population. That is a good beginning. That ‘thread’ with the ancient way has been preserved here precisely for this present task.

The following article which was first published in The Vishaal Newsletter (1985) concisely explains the situation:


‘We believe that we are heading toward a new synthesis. Our role is not to lament the past. It is to try to discover in the midst of the extraordinary diversity of the sciences some unifying thread. Each great period of science has led to some model of nature. For classical science it was the clock; for nineteenth-century science, the period of the Industrial Revolution, it was an engine running down. What will be the symbol for us? What we have in mind may perhaps be expressed best by reference to sculpture, from Indian or pre-Colombian art to our time. In some of the most beautiful manifestations of sculpture, be it in the dancing Shiva or in the miniature temples of Guerrero, there appears very clearly the search for a junction between stillness and motion, time arrested and time passing. We believe that this confrontation will give our period its uniqueness.’  
Prigogine & Stengers,
Order Out of Chaos

It had always seemed to me that science, unlike spirituality, accepts the validity and relevance of certain cosmic properties such as time and space, which constitute our experience of material creation – indeed, which are fundamental to the emergence of a creation in matter. Spirituality, I had come to discover early on, denied any valid purpose and place to these aspects of creation. In fact, almost all spiritual paths can be summed up as methods devised to carry seekers ‘out of time’ (and space). However, recently I have had the pleasure of becoming acquainted with the pioneering work of the noted physical chemist, Ilya Prigogine, which has radically altered the idea I had of science. Progogine, I came to discover – with a certain satisfaction – is obsessed with time as I am; and moreover, he has the same complaint about science as I have regarding spirituality: its denial of time and the contradiction this introduces in its search for truth.
Let me quote certain passages from Prigogine’s interview with OMNI (May, 1983). The interviewer questions him about his methods of discovery and his early experiences as a scientist who was decidedly a ‘nonconformist’. What I shall quote will certainly convince the reader that in the world of science, Prigogine has faced the same resistance that my work faces in the world of spirituality, where my occupation with time is often labelled ‘unspiritual’ or ‘mental’.

Can you recall a particular moment when you had a flash of insight into a specific problem you were working on?
Well, I always remember with pleasure my first work on non-equilibrium thermodynamics, in 1946, when I realized that non-equilibrium might be a source of organization and order. I was very, very happy to have this idea, which has never left me. Perhaps in science, at some point, there is a close relationship between who you are and what you try to do. Science is a much less objective enterprise than often assumed. It’s true you need some tools. You need to write down your findings and convince yourself and others. But the driving force for new ideas has to be a deep personal involvement in the problems you’re working on.

Are you an intuitive person?

Oh yes. For me mathematics is only a tool to write down my ideas so that in the long run they can be communicated. I say ‘in the long run’ because in my history all of the ideas I have proposed have been poorly accepted.

What was the scientific climate like when you first began to study time?

Well, quite naturally I was interested in the reaction of well-known scientists to this line of research. Their reaction was uniformly negative. It was in 1946 or 1947 when one of the most famous scientists attending the lecture I gave stood up and asked, ‘Why is this young man devoting his interest to irreversible causes? Irreversible causes are just illusory. Time is just a parameter, so forget about it.’ I was so stunned by this reaction that I was unable to get up and respond. But I happen to be very stubborn; so I continued. Today the situation has changed quite a bit. Time has become an essential factor in elementary particles as well as cosmology.

You were a nonconformist, a dissident. How did you muster up the conviction to go against the prevailing ideology?   

I would say, again, this probably corresponds to a deep psychological element that isn’t easy to make explicit. The attitude of Einstein toward science, for example, was to go beyond the reality of the moment. He wanted to transcend time. But this was the classical view. Time was an imperfection and science a way to get beyond this imperfection to eternity. Einstein wanted to travel away from the turmoil, from the wars. He wanted to find some kind of safe harbour in eternity. For him science was an introduction to a timeless reality beyond the illusion of becoming.
My own attitude is very different because, to some extent, I want to feel the evolution of things. I don’t believe in transcending, but in being embedded in a reality that is temporal.

There is no need to go into further details of the work of this notable scientist. If desired, the reader can pursue the study via his latest book, in the English translation entitled, Order Out of Chaos, Bantam Books, 1984). I must point out, however, that in the above statements, Prigogine could be describing the attitude of traditional yogis or seekers on the spiritual path, and the ultimate goal they desire to attain. It is clear that, as Prigogine points out, even a scientist is necessarily influenced in his discoveries by the fibre of his own consciousness-being. Einstein, as probably all other scientists, was seeking a means to ‘go beyond’, to escape the cosmic and earthly dimensions, so painful and apparently unredeemable; just as the practitioners of yoga do, the seekers after nirvana and Samadhi. In the world of science it would appear, time and all that it engenders is an illusion. In the Commentaries on The Magical Carousel, Chapter X), I have discussed in depth this position, in particular concerning the theories of Einstein.
It is evident that the life and work of a scientist like Prigogine conspires to demonstrate that the crux of the human dilemma, lodged at the root of all the known spiritual enquiries and systems, was, in its later stages, transported into the heart of the scientific enquiry. This fact, somewhat of a revelation for me, demonstrates in a most emphatic manner that the real and only answer to this problem lies indeed in a synthesis that carries us beyond both science and spirituality.

In my article, ‘The Supramental Synthesis’, I referred to the Mother’s perceptions in this regard, which determined the beginning of certain insights into the new cosmology. Without referring to the details constituting each enquiry – the scientific and the spiritual – she made it clear that ‘something else’ was needed, that pursuing either way or method to its ultimate reaches would not suffice. Indeed, it is this aspect of the Supramental Manifestation that presents the imperative necessity to evolve a new language in order to distinguish it from traditional yogas and spiritual paths, a language that describes more faithfully the new experiences of the reality of our material world and the true foundations of this new consciousness that is being established on Earth, in and of time.
Yet, as the references to Prigogine’s work reveal; this action is certainly not restricted to any one sector or society or country, or any particular discipline in the quest for truth; or to any elite which, by virtue of its dedication to a realization of God as opposed to Mammon, entitles it to some privileged status. Rather, the Supreme Consciousness is working through inspiringly diversified channels. These may be few at present – all too few we are sometimes brought to lament – but nonetheless there are clear signs that an acceleration is in progress, and the Power is carrying us rapidly to new stages in the establishment of the supramental creation.
Prigogine’s comments expose a truly critical problem – inherent in both science and spirituality, and by consequence at the very root of the human malaise. This is the question of decay, degeneration, and ultimately death that all things born in time are subject to; the only secure fact of our human embodiment, it would seem, is the factor of an irrevocable march of time leading to inevitable death. From the moment of birth we progress toward our demise. The situation is so distressing and has reached such a desperate threshold that the utter purposelessness of such an existence – conditioned so thoroughly by the irreversibility of death – is likely to result in a global, collective suicide. The factor that stands behind and upholds the irrepressible arms race, for example, is this despair over a march of time that we cannot control, which moves us irrevocably toward a death we fear and can in no way avoid. This appears to be the sole purpose of birth.
Sri Aurobindo’s message to the world is the advent of a new way, an entirely new path for humanity. This path leads to a state of immortality. Thus the direction he provides is, quite logically, entirely different from all previous paths that sought in their entirety an escape from birth as well as death, an obliteration of the conscious Seeing Eye and a dissolution (nirvana) into the comforting transcendence of Nothingness. Though some fill this nothingness with fantasies of a blissful paradise, it is still distinctly ‘otherworldly’. But Sri Aurobindo takes us precisely into the core of this world of matter, and hence into the innermost recesses of time and not out of it. As Prigogine might explain it, ‘to be embedded in a reality that is temporal’.
Why is this so? Simply because if we speak of a transformation of matter as central to Sri Aurobindo’s revelation, then time is the indispensable ally in the task. His yoga rests in the secure womb of time, which in turn is the creative driving force behind evolution. Indeed, the last chapter of his The Synthesis of Yoga is aptly entitled ‘Towards the Supramental Time Vision’, which was to open the way to a formulation of his own yoga but which, as he stated, he had not had the time to present. He left us only with this hint that ‘a new vision of time’ would be a key.
Prigogine has described for us the reluctance of the scientific community to accept the place of irreversibility (the ‘arrow of time’, past-present-future) in its postulations. In the same light I shall now quote from a most interesting new publication on this very subject, consisting of dialogues between J. Krishnamurti and the physicist David Bohm. The book is very appropriately entitled The Ending of Time (Harper & Row, 1985). Of all the books I have read on this theme, certainly this particular collection of conversations offers the most dramatic revelation of the conundrum the world knows, engendered by the unwillingness of both the yogi and the scientist to face squarely the question of Time and find the true answer. What we have been witnessing throughout the ages is a shrinking from the problem and a maddening attempt to obliterate the individualised consciousness in order to step out of time and the entire universal creation – as if this were indeed possible – and thus escape the pain, the frustration, the exasperation that the certainty of death imposes and all the difficulties engendered by this ‘corruptible flesh’.
The problem lies in the fact that in so doing no attempt has been effectively made to understand what the real purpose of birth on this Earth, in this cosmos is. For surely the Supreme Consciousness that clearly upholds and controls the course of our lives and evolution, is not some impish, devilish, capricious God, who plays games with a hapless humanity to please and appease some insatiable sadistic hunger. Yet the way to learn what that true purpose is lies in a quest into time, rather than away from and beyond it, insofar as it is time alone that can reveal the sense of the evolutionary process.
What that sense is, Sri Aurobindo has indicated. Likewise, in my work with time via the practice of the integral and supramental yogas, I have been able to confirm those same discoveries. The present level of human evolution is a transitory passage to a higher poise. And rather than being a passage to death and total annihilation, our present Age is the glorious gateway to a splendid new future.
But it is time that offers this encouraging vision and caries us to this newness. Yet all the spiritual leaders insist that we go ‘beyond time’ in order to know God and attain liberation. Some do this openly, as we shall soon learn from the dialogue I will present between Krishnamurti and Bohm; others do it more covertly; and many without even realising that this is their aim. From The Ending of Time, the reader can assess how difficult a transition this is, and how utterly confused both the spiritualist and the scientist are at this point:

J. Krishnamurti: We have extended our capacities outwardly, and inwardly it is the same movement as outwardly. Now if there is no inward movement as time, moving, becoming more and more, then what takes place? Time ends? You see, the outer movement is the same as the inner movement.

David Bohm: Yes, It is going around and around.

JK: Involving time, If the movement ceases then what takes place?...Now if that movement ends, as it must, then is there really inward movement – a movement not in terms of time?...You see, that word movement means time. (pp.15-16)

Krishnamurti discloses here the correlation, quite logical, between time and movement. According to him, both must cease. In the course of his conversation with Bohm, he defines creation in matter, in particular in our physical bodies with all the elements they provide for experiencing life in the cosmos and on Earth, as being something of which we must rid ourselves. He makes this clear by distinguishing the mind as a property we must disconnect from the brain – the latter, the physical instrument provided for the purpose of enacting the commands of the mind on the physical plane (see VISHAAL 0/2), is hence thoroughly ‘in the mire’ as it were.

JK: My brain – but not my mind – has evolved. Evolution implies time, and it can only think, live in time. Now for the brain to deny time is a tremendous activity, for any problem that arises, any question is immediately solved.
…Now how are you going to open the door, how are you going to help another to say, ‘Look, we have been going in the wrong direction, there is really only non-movement; and if movement stops, everything will be correct?
…That is, mankind has taken a wrong turn, psychologically, not physically? Can that turn be completely reversed? Or stopped? My brain is so accustomed to the evolutionary idea that I will become something, I will gain something, that I must have more knowledge and so on; can that brain suddenly realise that there is no such thing as time? (p.18)

The next part of the dialogue specifically locates the conflict, which, according to Krishnamurti, lies between a brain that has evolved in time, and a mind that is supposedly free of time. Krishnamurti sees this as the root of the problem. However, as far as I can perceive, the conflict is not in a temporal/atemporal dichotomy, but rather in the fact that Krishnamurti is an embodied consciousness like all of us, inhabiting a physical body which is his instrument of perception and his means of participating in this evolutionary and spiritual adventure – and yet, this instrumentation is being wholly denied. To me, the problem is a perception that places us at odds with not only the bodies we inhabit but with out total habitat – the Earth and cosmic dimension. For time, movement, are the underlying truths of our world. What Krishnamurti is describing in this dialogue is the very problem I have been revealing as the root of the species’ extreme distress: the quest that is intended to carry us beyond this dimension we are born into, as the only means of escaping from a pain that we cannot understand in its true perspective and hence overcome within the legitimate boundaries provided us as an evolving species on this particular planet, Earth. And contrary to what Krishnamurti suggests, this is the attitude that is the ‘wrong turn’ humanity took; yet that very ‘wrong turn’ is precisely the remedy he is offering. That is, his solution of seeking to stop time and movement IS THE WRONG TURN, and it was taken many millennia ago, and is the focus of every spiritual discipline and religion the world knows.
The answer lies here, in time. Not out of it. Indeed, embedded deep in the core of time, as I am sure Prigogine would agree.

DB: But I think you are implying that the mind is not originating in the brain. Is that so? The brain is perhaps an instrument of the mind?

JK: And the mind is not time.  Just see what that means.

DB: The mind does not evolve with the brain.

JK: The mind not being of time, and the brain being of time – is that the origin of the conflict?

DB: Well, we have to see why that produces conflict. It is not clear to say that the brain is of time, but rather that it has developed in such a way that time is in it.

JK: Yes, that is what I mean.

DB: But not necessarily so.

JK: It has evolved.

DB: It has evolved so it has time within it.

JK: Yes, it has evolved, time is a part of it…Can the brain itself see that it is caught in time, and that as long as it is moving in that  direction, conflict is eternal, endless? You follow what I am saying?...Has the brain the capacity to see in what it is doing now – being caught in time – that in the process there is no end to conflict? That means, is there a part of the brain which is not of time? (pp.19-20)

The problem becomes acute when the exchange between these two eminent men produces these memorable lines:

DB: You see, to go further, I think one has to deny the very notion of time in the sense of looking forward to the future, and deny all the past.

JK: That’s just it.

DB: That is, the whole of time.

JK: Time is the enemy. Meet it, and go beyond it. (pp.21-22)

This represents the classic postulation of the theory of Illusionism, be this in the realm of spirituality or science. There is something fundamentally, radically, pathetically wrong in a quest that places us in the necessity of denial of our experience of life, in a body, in material creation. Conditioned by this particular vision, the only possible and logical conclusion is that existence on this planet is simply without a rational purpose. The exchange between Krishnamurti and the physicist Bohm, reaches such extremes that toward the end Krishnamurti has Bohm ‘agreeing’ that the universe is not of time.

JK: I am asking you as a scientist, is this universe based on time?

DB: I would say no, but you see the general way…

JK: That is all I want. You say no! And can the brain, which has evolved in time…?

DB: Well, has it evolved in time? Rather, it has become entangled in time. Because the brain is part of the universe, which we say is not based on time.

JK: I agree.

DB: Thought has entangled the brain in time.

 JK: All right. Can that entanglement be unravelled, freed, so that the universe is the mind? You follow? If the universe is not of time, can the mind, which has been entangled in time, unravel itself and so be the universe? (p.220)

It is certainly difficult to understand how David Bohm, a physicist, can reconcile his lifetime involvement of the study of physical laws, for which measure is essential and temporal studies are paramount, with this perception: the universe is not of time. Furthermore, these dialogues reveal a rather incomplete understanding of just what the universe is; for it is not only the dense material substance that we can know by the external senses, but consists of other subtler dimensions that are all contained in this ‘universe’. Mind and the planes which it rules are just as much ‘of the universe’ as the physical brain. And hence mind is also ‘of time’. While we are on this planet, the brain and mind must work together in order to provide us with an instrument that harmonises our consciousness-being with the laws of time and evolution consonant with Earth’s position in the solar system, a penetrating study of which reveals the purpose of this evolving species that has been so meticulously equipped with the proper instruments to allow for this conscient experience of oneness with our total habitat, in a continuous evolution toward higher embodied states of being.
I believe these extracts from The Ending of Time have demonstrated more clearly than any material appearing so far in the spiritual or scientific world that the root of humankind’s dilemma is this misguided quest, which over the millennia has sought to carry the human being in the direction beyond the lawful condition of his embodiment. Above all, it is the pernicious misinterpretation that the origin out of which material creation has emerged is a void of nothingness, and that this void, this nothingness is the ultimate attainment in one’s quest, which has done the most damage. This situation is poignantly conveyed in Krishnamurti’ s own words:

'…to be free of becoming? That is the root of it. To end becoming…. Of course, there is only complete security in nothingness!' (p.257)

To put it succinctly, this is nothing other than the denial of the Mother, of materia, of the fullness of that womb of creation, and that Vedic Divine Measure that the Mother laboured so intensely to unveil on Earth as the planet’s deepest secret and reason for being. David Bohm has recently presented his new theory of physics, the ‘implicate order’. In our terms, enfolding would be involution; and unfolding, evolution. But surely one has the right to question his position as a scientist, since all this ‘order’ implies the active participation of movement and time. It would appear then that we are here faced with a paradoxical split: on the one hand there are his statements in this dialogue with Krishnamurti to the effect that ‘the universe is not of time’, implying that time only exists as a distortion of the brain in one’s psychological experience, not elsewhere in the universe or otherwise; on the other hand, he presents a new theory of physics, an implicate order which demands the intrinsic instrumentation of time. This would appear to reflect the same dichotomy, and in some cases downright schizophrenia, that characterises the acute malaise of our times, discernible in practically every sphere of our collective and individual lives. Above all, with such a philosophy as one’s background, it is understandable that scientists are assiduously working to present us with greater and better means of total destruction. Why not? Insofar as it is all nothing but illusion in any case?

In concluding, this dialogue calls to mind the experiments carried out at the New Jersey Neuropsychiatric Institute (1983), in which hypnosis was used to erase a person’s time-sense. A group of college students were given suggestions while under hypnosis that upon awaking they would have no past or future, or sometimes no time at all. The effect on these patients was most disturbing; some turned catatonic, others behaved like schizophrenics. The conclusion was that life must have a direction provided by its ‘arrow of time’ in order for it to be worth living; and that people who are given a present but without the past and future, become preoccupied with death and behave schizophrenically.
I feel that if one were to pursue the path laid down in The Ending of Time, the results would be similar if not identical to these experiments. While it is simply an intellectual exercise and remains on the level of philosophical banter, no serious harm is done. Nonetheless, when spiritual authorities encourage people to embark upon a quest of this nature – and Krishnamurti’s credentials in this regard are certainly some of the best – then the matter requires serious deliberation. It can be emphatically stated that these old ways, these obsolete perceptions that have been pursuing us like draining phantoms throughout the ages, can in no way bring us into harmony with life, as a civilisation, and above all, solve the distressing impasse in which the human race presently lives.
This is the Age of Supermind. Sri Aurobindo has often described the Supermind as the only reconciler of paradoxes. Are not Prigogine and Stengers in their book, Order Out of Chaos, anticipating the same advent when they write

‘We are now entering a new era in the history of time, an era in which both being and becoming can be incorporated into a single non-contradictory vision.’

The answer lies, as the Mother has suggested, in a third poise. Beyond both science and spirituality.

Patrizia Norelli-Bachelet
Director, Aeon Centre of Cosmology

© Patrizia Norelli-Bachelet 1985


The Lure of the Old, of the Known

Extracted from The New Way, Volume 3, Aeon Books, 2005,
Chapter 18, ‘The Power of the One’
by Patrizia Norelli-Bachelet

The reversed direction of the physicist must hence be a shift from the horizontal poise into the vertical — or a plunge into and through the time barrier. For the supramental yogi the same experience is expressed as a plunge into rather than away from creation, a movement in an entirely new and reversed direction from what has been the age-old method in the spiritual quest. Time and again this new direction has been discussed in this study. But its purpose cannot be stressed too often, for it is the only direction possible if the new future is to be born in humankind and on this Earth.
The formidable barrier the initiate must deal with is no less an impregnable fortress than the physicist faces. For the latter the dilemma is primarily mind and the limitations this instrument imposes because of its linear functioning and its poise outside the element observed. For if it seeks to enter or to deal with the seed or the origin of things, it is mind itself then that disturbs the seeing. The result is a collapse for the physicist, whereby the known fails him and he has no language with which to formulate, since his mind imposes on the seeing an external vision that crumbles when formulation beyond the borderline becomes imperative. The physicist must at that point reorient his quest, and in so doing he must deal with the element in creation that until now has eluded him. This is Time. And in dealing with time he must perforce deal with the nature of mind, for the two are interlinked.
The interconnection however is the product of an incomplete vision which the spiritualist of the past manifests, and even into the present via such exemplary realisers as J. Krishnamurti for example. The connection between time and mind is valid, as Krishnamurti encourages us to understand, yet only so far as time is fragmented. When Whole Time is the experience then we enter the spherical realm of awareness and the cage of mind is surpassed. This, however, is the most interesting — and dolorous — part of the path for the supramental yogi.
The known paths, all of them, have dealt with this problem in almost identical ways and it is precisely the achievements of the great sages since the time of the Rig Veda which have served to fortify the barrier, making it nearly impossible to bring down. Sri Aurobindo refers to this time and again in his writings. He states in a letter to a disciple,

‘This yoga aims at the conscious union with the Divine in the supermind and the transformation of the nature. The ordinary yogas go straight from Mind into some featureless condition of the cosmic silence and through it try to disappear upward into the Highest. The object of this yoga is to Transcend Mind and enter into the Divine Truth of Sachchidananda which is not only static but dynamic and raise the whole being into that truth.’ (Letters on Yoga, CE, Volume 22, Part I, p.104)

One of the most formidable examples of the luminous light of the past that has added to the barrier the supramental yogi faces is the great sage Ramana Maharshi. In Volume 2 his abode in Tiruvannamalai (Arunachala Mountain) was mentioned in connection with the geography of this new cosmology. It was mentioned also that Ramana left his body in the same year as Sri Aurobindo. However, at this point of our study it is well to discuss in greater depth the relation between the two, inasmuch as it was not a meaningless coincidence that they should have lived and accomplished their missions during the same time and along the same latitude. They were neighbours on the planet, but their respective realisations were poised on opposite poles. Indeed, the presence of Ramana Maharshi had to have been for Sri Aurobindo a constant reminder of the imperative need to reach his goal if humankind was to be saved, as well as being a tremendous weight, the weight of the inertia generated by the glorious achievements of the past.
Paul Brunton in his book, A Search in Secret India, makes this polarity quite evident. He often refers to Ramana as the last example of the ancient Indian sage, who in a sense has defied the time barrier and reestablished the old tradition. This being true, it certainly must have represented for Sri Aurobindo the laudable though recalcitrant hold of the past on the spiritual consciousness of India as well as on the rest of the world, for indeed even in the West we find a stereotype applied to Indian spirituality, of the sage with nothing but a loin cloth and begging bowl, detached, — nay, abhorring anything creation has to offer. And what formidable power is generated by such great souls. At the same time, what a tremendous addition to the weight of inertia the supra-mental avatar feels in his labour, in his relentless effort to break through the barrier and to force Diti to release her hold, to let forth that most precious of Rays. For here we are dealing with an entirely new action. This is not the mere establishment of another system of yoga, — one more in the vast pool of Indian spiritual achievements. The labour of the supramental avatar is one of bringing an entirely new consciousness onto the planet and of drawing the evolution of the species to its higher poise, which means in and through the formidable barrier of the past. In a word, he or she must draw the unwilling nature into an entirely new world of possibilities, something wholly ignored until now. At the very point in the quest when the human consciousness faces the collapse, the avatar must present the other way, the new way into the core, into the dimension that holds the secret of Whole Time. He must face and conquer the power of Inertia; he must oblige Diti to release her hold.
As often mentioned in this study Diti gains the greatest force not from the materialist but from the spiritual realiser. He is her most precious instrument, for she has in this upholder of the past a luminous example of the sensibleness of escape, of the reasonableness of an unrelated, unmovable, static peace. Who can deny the validity of such achievements and the great solace they offer the suffering, struggling human being?
Ramana Maharshi did indeed offer one of the most magnificent examples of ‘a way out’. He did indeed embody the old way of the classic Indian sage. He carried his followers — while he himself stood as a shining example of the realisation — on the path to the origin of thought, where thought is no more. At that point the seeker plunges into a world void of relationships, of relatedness — for this is to him the property of Mind. When he leaves the mental prison, but has not crossed the barrier to Whole Time, he plunges into the static Peace of pure consciousness and he leaves the world of his fragmented time and cluttered mind. He has indeed found peace — static, not dynamic. But who can really distinguish between the two? And for what purpose?
To answer this we have the example of Sri Aurobindo and the work he sought to accomplish. We discover from a study of his realisation that the luminous ways of the past have simply never solved the real problems mind and its limitations pose. Likewise, they have never dealt with the situation engendered by the ruling mental principle in the evolution of the species. Mind became a thing to be removed, or obliterated, or to be freed from — but it did not occur to the realiser that one must pay the price for escaping to an unrelated Beyond, for playing tricks with the Mother, as it were.
The price the human being has paid is the reign of the Whore of Babylon. The toll is a heavy one, for he cannot escape her embrace at this point. Having succumbed throughout the ages to the lure of a static peace, he has left Diti as the uncontested sovereign of man’s existence. Yet now the human race must face the folly of its escapism. In some way it must crash through this barrier and tread a path whereby mind is transformed in the evolutionary process. In this quest the realiser encounters the first tangible manifestation of the transformation in the Mind of Light. This is the new eye for the supramental yogi in this transitional stage, the element revealed by Sri Aurobindo in his last years of yoga on this planet.

Author’s Note: At the time of the first phototypesetting (1984), an hitherto unpublished passage from an incomplete work by Sri Aurobindo on the Isha Upanishad appeared. It was written in 1912. We quote a portion, cancelled by Sri Aurobindo in his manuscript, but nonetheless published by the editor. Sri Aurobindo voices the anguish of the avatar in his labour to introduce the new; significantly, he felt that he could not publish it at the time:

‘...Before I pass from this subject, it may be well to insert a word of explanation, of self-defence, almost of apology. Among the intellectual interpreters of Sruti, Shankara towers like an unreachable giant above his fellows. As a philosopher, as a meta-physician, as a powerful logician and victorious disputant his greatness can hardly be measured. For a thousand years and more he has stood in the heavens of Indian thought, his head far away in the altitudes of Adwaita, his feet firmly planted on the lifeless remnants of crushed systems and broken philosophies, the wreckage of his logical conquests, his mouth like Trishira’s [a three-headed demon] swallowing up the world, ...annihilating it in the white flame of the Mayavada, his shadow covering our intellects and stunting the efforts of all who have dared to think originally and dispute his conclusions. Not Madhwa, not even Ramanuja can prevail against this colossal shadow. Yet I have ventured throughout to differ from this king of commentators — almost even to ignore this great and invincible disputant. If I have done so, it is because I think the degree of our liberty has already been pronounced by another giant of thought. When the great Vivekananda, potent seedsower of the future, in answer to the objection of the Pundits, “But Shankara does not say that,” replied simply but finally, “No, but I, Vivekananda, say it,” he pronounced the degree of liberation not only for himself but for all of us from the yoke of the mighty Dravidian [Shankara]. For this was Vivekananda’s mission to smite away all obstacles, however great and venerable, and open the path to the resurgence of Indian originality and the direct confrontation of the soul of man with the living Truth. He was our deliverer not only from ignorance and weakness, but from the systems of knowledge that would limit us and impose a premature finality.’(Sri Aurobindo Archives and Research, Pondicherry, December, 1983, p. 138-139.)