The Path of Perfection for the Furture Age
God’s Lila in man moves always in a circle, from Satyayuga to Kali and through Kali to the Satya, from the Age of Gold to the Age of Iron and back again through the Iron to the Gold. In modern language the Satyayuga is a period of the world in which a harmony, stable and sufficient, is created and man realises for a time, under certain conditions and limitations, the perfection of his being. The harmony exists in its nature, by the force of a settled purity; but afterwards it begins to break down and man upholds it, in the Treta, by force of will, individual and collective; it breaks down further and he attempts to uphold it in the Dwapara by intellectual regulation and common consent and rule; then in the Kali it finally collapses and is destroyed. But the Kali is not merely evil; in it the necessary conditions are progressively built up for a new Satya, another harmony, a more advanced perfection. In the period of the Kali which has passed, still endures in its effects, but is now at an end, there has been a general destruction of the ancient knowledge and culture. Only a few fragments remain to us in the Vedas, Upanishads and other sacred works and in the world’s confused traditions. But the time is at hand for a first movement upward, the first attempt to build up a new harmony and perfection. That is the reason why so many ideas are abroad for the perfection of human society, knowledge, religion and morals. But the true harmony has not yet been found.
It is only India that can discover the harmony, because it is only by a change—not a mere readjustment—of man’s present nature that it can be developed, and such a change is not possible except by yoga. The nature of man and of things is at present a discord, a harmony that has got out of tune. The whole heart and action and mind of man must be changed, but from within, not from without, not by political and social institutions, not even by creeds and philosophies, but by realisation of God in ourselves and the world and a remoulding of life by that realisation. This can only be effected by Purnayoga, a yoga not devoted to a particular purpose, even though that purpose be Mukti or Ananda, but to the fulfilment of the divine humanity in ourselves and others. For this purpose the practices of Hatha and Raja Yoga are not sufficient and even the Trimarga will not serve; we must go higher and resort to the Adhyatmayoga. The principle of Adhyatmayoga is, in knowledge, the realisation of all things that we see or do not see but are aware of,—men, things, ourselves, events, gods, titans, angels,—as one divine Brahman, and in action and attitude, an absolute self-surrender to the Paratpara Purusha, the transcendent, infinite and universal Personality who is at once personal and impersonal, finite and infinite, self-limiting and illimitable, one and many, and informs with his being not only the Gods above, but man and the worm and the clod below. The surrender must be complete. Nothing must be reserved, no desire, no demand, no opinion, no idea that this must be, that cannot be, that this should be and that should not be;—all must be given. The heart must be purified of all desire, the intellect of all self-will, every duality must be renounced, the whole world seen and unseen must be recognised as one supreme expression of concealed Wisdom, Power and Bliss, and the entire being given up, as an engine is passive in the hands of the driver, for the divine Love, Might and perfect Intelligence to do its work and fulfill its divine Lila. Ahan˙ka¯ ra must be blotted out in order that we may have, as God intends us ultimately to have, the perfect bliss, the perfect calm and knowledge and the perfect activity of the divine existence. If this attitude of perfect self-surrender can be even imperfectly established, all necessity of Yogic kriy ¯a inevitably ceases. For then God himself in us becomes the sadhaka and the siddha and his divine power works in us, not by our artificial processes, but by a working of Nature which is perfectly informed, all-searching and infallibly efficient. Even the most powerful Rajayogic sam˙ yama, the most developed pra¯n. a¯ya¯ma,the most strenuous meditation, the most ecstatic Bhakti, the most self-denying action, mighty as they are and efficacious, are comparatively weak in their results when set beside this supreme working. For those are all limited to a certain extent by our capacity, but this is illimitable in potency because it is God’s capacity. It is only limited by his will which knows what is best for the world and for each of us in the world and apart from it.
CWSA, Vol.13, Pg. 72-74