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The Invisible Room, your divine Self, is infinitely deep. You and I exist on an infinitesimal wave of its knowing, learning to locate and accept that infinity when it decides that it is time for us to know, one person at a time, through the eons, and hopefully one day the race as a whole. It’s not an easy acknowledgement to make when we have been programmed to see the world through the darkened lens of the rational mind. But here we are.

These four audios were created for deep penetration outside the veils that shelter us from infinity. Our desire to know arises directly out of infinity, and if you want to travel into the deep mystery right off, these instruments will point you in directions you never heard of.

The Sweet Voice of Prayer

Keys for Travel into the Deep Mystery

The Deep Mystery Guided Meditation

Enlightenment and Naught



The Invisible Room Podcast is about generating a psychic motion inside the mind that carries listeners through the many mental, emotional, and physical layers of our existence to come upon a reality of pure spirit, the divine self, Atman, Nirvana, the Buddha-nature, or God if you wish, or the invisible room, the real place, the truth place, the center of the maelstrom. That passage is, to my mind, the truth of our human existence, the thing we do when we wake up from the insistent story-telling of the mass consciousness and the dark resistance put up against those who seek to step outside the well-guarded norms of social, religious, and political beliefs. Something inside us is real! Locating that reality in how we live our confused and tortured lives is the challenge of existence, for beneath even the simplest quotidian activities, there is an inherent anxiety about the place we occupy in the universe and the astonishing lack of knowledge of who we are as human beings and where we are going as our lives unfold, not to mention the destiny of the race. You stand alone and the more awake you are, the more alone you are. The unknown is unrelenting in its power to generate existential anxiety.


Deeper still is the anxiety that arises out of the structure of human consciousness, which creates a separation between an inner knowing being and an outer world that is existentially experienced as a not-self reality, something alien, and something inherently dangerous. The anxiety generated by that gap is the stuff of human living, and the challenge of religious and spiritual dominions is to overcome that crisis either through a radical restructuring of our consciousness (e.g., Advaita Vedanta and Zen Buddhism) or through a compensation for the alien other by creating out of it a particular loving other, a saint, savior, deity, guru, or God that will make it all okay (all other religion).


Regardless of whether one is religious or not, every human being faces from moment to moment these crises of the unknown and the unknowable as an ongoing anxiety out of which all other anxieties arise. For most human beings this anxiety is a deadening hum arising out of the infinite.

So how to deal with this anxiety in this podcast and in the awakenings represented in the stories, images, and darshan pages on the website? And who are these people anyway? What appears here are some gestures for moving forward with that kind of knowledge. Take it as it is. Being awake means taking responsibility for the situation you are in, which manifests in the intense longings that arise in the heart, mind, and body, urging you to do something, even if the person next to you has no idea.

Tuning in to the one real voice inside of us is the only chance we have for approaching this anxiety with courage.

If you want to define this anxiety as arising from separation from God, feel free. In the west, it’s the norm. The exile of Adam and Eve from Eden for committing a crime against God is the dominant story in western consciousness. This story has turned western civilization into a morality play of crime, punishment, and redemption, which is being acted out behind every door in every home and office, and in every public forum, including in, especially, the mass media. The Old Testament is the life of separation-from-God anxiety lived by the guilty descendants of Adam and Eve, struggling from generation to generation on the way to some undefined redemption, or acceptance of the simple belief that being Jewish is enough. The New Testament represents the opportunity to live life free of that anxiety by inviting in Jesus to pay the fine arising from our de facto guilt, paving the way to an anxiety free afterlife. The question here, of course, is whether the real Jesus can be freed from imprisonment in the dungeons of the mass consciousness to affect personal redemption, not to mention the mass uplifting of believers into his eternal presence in an afterlife. Two thousand years of absence and counting. The same is true for Mohammad and Moses within their respective cultures. The overall failure of western and eastern religions to alleviate human ignorance and suffering after thousands of years of applying that “software,” to human pain and longing should be apparent to anyone willing to look up and assess. From within those institutions, however, no self-diagnostics are allowed. Self and other remains self and other, unredeemed and still looking. Perhaps nature has a plan. Perhaps God has a plan. Perhaps there are better odds here than drawing to an inside strait.

Tuning in to the one real voice inside of us is the only chance we have for approaching this anxiety with courage.

 Synthesis of Yoga by Sri Aurobindo

 Book of Secrets by Osho

 Bhagavad Gita trans. by Maharishi Mahesh Yogi




The longing to return to God is always there. It may manifest in many different modes familiar to us as human beings. Any desire to create, whether it be a physical object, or a mental idea, or a garden of feelings, they all point back to the source of their creation. But now, as we awake, we can actually sense a path back the way we came, what we knew before darkness fell into our knowing, how the things we love are always a reminder of the absolute bliss consciousness which is always there and to which we can ascend were we to apply an intent and purpose.

Episode 59 engages listeners in a process of lifting the dense mind out of its struggle with existence, passing through the higher mental faculties of revelation, inspiration and intuition, into faculties of transcendental knowledge and bliss. It is possible to experience these things here and now. We can always go there given the right intent, the right angle, and the right conditions. In this episode I hope to provide all three. The material below will guide you as you listen. Here you are. Give it a try. No promises. Tune in, energize, and ascend! Or just kick back and enjoy the ride!

The Method:

  1. selecting text or activity
  2. generating shakti (energy)
  3. establishing sense of purpose
  4. establishing a sense of continuing

Expected results: knowledge of transcendence; recognition of the independence of transcendental consciousness from the mind; the inspiration to explore higher states of consciousness; activation of higher mind faculties


synthesis of yoga

Aurobindo text one:

“The method we have to pursue, then, is to put our whole conscious being into relation and contact with the Divine and to call Him in to transform our entire being into His. Thus in a sense God Himself, the real Person in us, becomes the sadhaka (the perfection) of the sadhana (the practice) as well as the Master of the Yoga by whom the lower personality is used as the centre of a divine transfiguration and the instrument of its own perfection.”

Aurobindo text two:

“The terminology of Yoga recognises besides the status of our physical and vital being, termed the gross body and doubly composed of the food sheath and the vital vehicle, besides the status of our mental being, termed the subtle body and singly composed of the mind sheath or mental vehicle, a third, supreme and divine status of supra-mental being, termed the causal body and composed of a fourth and a fifth vehicle which are described as those of knowledge and bliss.

But this knowledge is not a systematised result of mental questionings and reasonings, not a temporary arrangement of conclusions and opinions in the terms of the highest probability, but rather a pure self-existent and self-luminous Truth.

And this bliss is not a supreme pleasure of the heart and sensations with the experience of pain and sorrow as its background, but a delight also self-existent and independent of objects and particular experiences, a self-delight which is the very nature, the very stuff, as it were, of a transcendent and infinite existence.

Do such psychological conceptions correspond to anything real and possible? All Yoga asserts them as its ultimate experience and supreme aim. They form the governing principles of our highest possible state of consciousness, our widest possible range of existence. There is, we say, a harmony of supreme faculties, corresponding roughly to the psychological faculties of revelation, inspiration and intuition, yet acting not in the intuitive reason or the divine mind, but on a still higher plane, which see Truth directly face to face, or rather live in the truth of things both universal and transcendent and are its formulation and luminous activity. And these faculties are the light of a conscious existence superseding the egoistic and itself both cosmic and transcendent, the nature of which is Bliss. These are obviously divine and, as man is at present apparently constituted, superhuman states of consciousness and activity.

A trinity of transcendent existence, self-awareness and self-delight is, indeed, the metaphysical description of the supreme Atman, the self-formulation, to our awakened knowledge, of the Unknowable whether conceived as a pure Impersonality or as a cosmic Personality manifesting the universe. But in Yoga they are regarded also in their psychological aspects as states of subjective existence to which our waking consciousness is now alien, but which dwell in us in a superconscious plane and to which, therefore, we may always ascend.”

Important links:

The Sri Aurobindo Page on The Invisible Room Podcast Website

Synthesis of Yoga by Sri Aurobindo

Creating a Spiritual Practice on the Podcast Website

Explorations of Synthesis of Yoga

  1. Click link and read all the chapter titles
  2. Read the first section entitled The Conditions of the Synthesis (50 pages. — use technique above; get there on your own)
  3. Read entire book as sadhana (practice every day)
  4. Change your name and move to India (just kidding)

Elements of a Spiritual Practice (sadhana)

A) Deep meditation; ideas, beliefs, and texts that reference reality, the absolute spirit, the shores of the unknown; read it or listen to it and experience it; (rishi)

B) Images, music, mantras, techniques, or things rhythmic, like chants and drumming, that stir the energy of the cosmos; shakti, the divine mother, the holy spirit; feel it and experience it; (devata)

C) A stance for engaging the mass consciousness without being weighed down by it; a stance that protects your heart, becoming a warrior; becoming a voice for truth; being true to yourself; ready to die for it (chhandas)

D) A sadhana, a practice (using elements 1-3), a showing to God of your commitment; generating more light day by day; opening your heart to other dimensions of reality; inviting in the higher beings to facilitate your efforts to create; becoming a long distance seeker; all in for fully awake; getting noticed (bhakti)



by Harry Palmer

From a January 1989 lecture.

Either after the initiation session in Section III of The Avatar® Course, or somewhere on the Section IV Master Course, a student begins to discover his or her own patterns of creation. It is quite a remarkable discovery and opens a very private and personal door to the templates of one’s own existence.

This is the path that awaits beyond the Avatar materials; it goes beyond Star’s Edge, and there are no maps and no footprints to follow. The final instruction, the last guidepost before the gate, which will appear to some as the blessing of source and to others as the curse of blame, says simply, “YOU are a more fundamental reality than any aspect the world can reflect!”

At this threshold, the uninitiated turn back to the world to “logic for explanations” and seek “reasons why.” But the trained Avatar student will pass beyond any need of instruction and directly experience the inexpressible that gives rise to the patterns that shape his or her existence. This plateau of awareness is quite a relief for the sincere seeker of enlightenment. From it, one sees how the actions and events of his or her life align with a higher consciousness desire to explore life’s potential.

It is with a mixture of amusement and amazement that one recognizes the incredible conservation of effort behind every life’s event and every changing moment to offer the perfect lesson for unfoldment. The struggles with life, the resistances and fixed ideas, are replaced by a willingness to experience and a natural alignment of one’s own efforts with the efforts of a higher universal consciousness.

This is undoubtedly what the great Chinese I CHING refers to as being in harmony with the Tao.

Without reflection or calculation, one acts in perfect harmony with the template of one’s own higher design. At last, there is the feeling that one is where one ought to be! There are no unpaid obligations, no accounts due. It is an end to the struggle between self and the world.

Beyond this is the final fulfillment of the deep, haunting desire to again exist as unity. It is the inseparable that one truly is, the no-boundary space that hosts the circus of life and death. It is the infectious gleam of joy in your own eye reflected in the Avatar Master’s eye. It is source awareness.

YOU are a more fundamental reality than any aspect the world can reflect!

Not from the world, but here, now, from this inexpressible beyond, arise the blueprints that determine one’s role in existence. Using the tools of Avatar one is, of course, free to modify and to continue to explore potentials…

An Avatar Master understands that beyond the lessons he can teach awaits a private and personal world path that only the self-honesty of his student can reveal. He does not burden nor comfort the student with his own or others’ belief systems. He does not delay the student with hidden fees in the form of worship, homage, enforced loyalties to a cause or enforce agreement with a creation. He asks for some form of currency for his service and nothing more.

The Avatar Master equips; the Avatar Master trains; the Avatar Master points; but then, the Avatar Master moves aside.

It is this ability of the Avatar Master to know when at last to step aside that makes the Avatar training so powerfully liberating.

Discover more about The Avatar Course.

All content copyright 2018, Star’s Edge, Inc. EPC is a service mark of Star’s Edge, Inc. Avatar®, ReSurfacing®, Thoughtstorm®, Love Precious Humanity®, Enlightened Planetary Civilization® and Star’s Edge International® are registered trademarks of Star’s  Edge, Inc. All rights reserved.

This list of words, phrases, and technical terms can serve as an inspiration to take on the works of Sri Aurobindo. Certainly, that is my overt intent. (Such a bold effort might start with The Synthesis of Yoga.) Nevertheless, there is the hidden influence at work in me which offers this material as an aid for the mind to remake itself into a servant of the divine intent as it works its way into humanity on the way to transforming your human mind into its own likeness as part of a deeper mystery. Tools of the trade from spirit to me to you. –John

This is an index to terms which appear in Sri Aurobindo’s works; it is not a general glossary of English terms. In particular, the terms appearing in the Sri Aurobindo Birth Centenary Library only are included in this glossary.


Absolute (the) the supreme reality of that transcendent Being which we call God. Indian thought calls it Brahman, European thought the Absolute because it is a self-existent which is absolved of all bondage to relativities. [Integral Yoga]

ascent and descent the two-sided practice of the Integral Yoga, an ascent of the consciousness to the higher planes, a descent of the power of the higher planes into the earth-consciousness so as to drive out the power of darkness and ignorance and control the nature. [Integral Yoga]

aspiration the call of the being for higher things, for the Divine, for all that belongs to the higher or divine consciousness. [Integral Yoga]

assimilation a quiet settling in of what has come down. [Dictionary] “Assimilation is very important and periods necessary for it should not be regarded with impatience as stoppages of the yoga.” [S24:1186]


calm a still, unmoved condition which no disturbance can affect; a strong and positive quietude, firm and solid. [Integral Yoga]

central being the portion of the Divine in us which supports all the rest and survives through death and birth. It has two forms — above, it is the Jivatman, our true being, of which we become aware when the higher self-knowledge comes; below, it is the psychic being which stands behind mind, body and life. [Integral Yoga]

collectivity (gnostic) a true community…which can exist only by the inner realisation of every one of its members, by a real, concrete unity and identity of everyone with the other members of the community. [M9:140]

concentration “concentration means gathering of the consciousness into one centre and fixing it in one object or in one idea or in one condition.” [S25:391]

consciousness the self-aware force of existence. The essence of consciousness is the power to be aware of itself and its objects; but it is not only power of awareness of self and things, it is or has also a dynamic and creative energy. Consciousness is not synonymous with mentality, which is only a middle term; below mentality, it sinks into vital and material movements which are for us subconscient; above, it rises into the Supramental which is for us the superconscient. [Integral Yoga]

Consciousness-Force the Conscious Force that builds the worlds; a universal Energy that is the power of the Cosmic Spirit working out the cosmic and individual truth of things. [Integral Yoga]

consecration the devoting of all that comes to one, all one’s experience and progress to the Divine. [Integral Yoga]

conversion a turning of the being away from lower things towards the Divine. [Integral Yoga]

cosmic being the manifold self-expression of the spirit. [Integral Yoga]

cosmic consciousness the consciousness of the universe, of the cosmic spirit and cosmic Nature, with all the beings and forces within it. In the cosmic consciousness the limits of the ego, personal mind and body disappear and one becomes aware of a cosmic vastness which is or is filled by a cosmic spirit and aware also of the direct play of cosmic forces. [Integral Yoga]


desire-soul the surface soul in us, which works in our vital cravings, our emotions, aesthetic faculty and mental seeking for power, knowledge and happiness; the true soul is the subliminal psychic essence. [Integral Yoga]

Divine (the) the Supreme Being from which all comes and in which all lives. In its supreme Truth the Divine is absolute and infinite peace, consciousness, existence, power and delight. The Transcendent, the Cosmic (Universal) and the Individual are three powers of the Divine, overarching, underlying and penetrating the whole of manifestation. [Integral Yoga]

dynamic mind that part of the mind proper which is concerned with the putting out of mental forces for the realisation of ideas; it thinks, plans and acts in order to achieve things. [Integral Yoga]


earth-consciousness the separate global consciousness of the earth which evolves with the evolution of life on the planet. [Integral Yoga]

ego the separative sense of individuality which makes each being conceive of itself as an independent personality. Ego implies the identification of one’s existence with the outer mental, vital and physical self. [Integral Yoga]

emotion being the emotional vital. [Integral Yoga]

emotional vital (the) that part of the higher vital being which is the seat of various feelings, such as love, joy, sorrow, hatred, and the rest. [Integral Yoga]

environmental consciousness something that each person carries around him, outside his body, by which he is in touch with others and with the universal forces. [Integral Yoga]

equality samata, equality of soul and mind to all things and happenings, equanimity founded on the sense of the one Self, the one Divine everywhere; the capacity to remain unmoved within all conditions. [Integral Yoga]

evolution the progressive unfolding of Spirit out of the density of material consciousness; a heightening of the force of consciousness in the manifest being so that it may be raised into the greater intensity of what is still unmanifest, from matter into life, from life into mind, from mind into spirit. [Integral Yoga]

experience “is a word that covers almost all the happenings in yoga. … When the consciousness undergoes, sees or feels anything spiritual or psychic or even occult, that is an experience… Feeling and vision are the main forms of spiritual experience.” [S23:877-878]

exteriorization the consciousness going out of the body. [Integral Yoga]

externalising mind that part of the mind proper which is concerned with the expression of ideas in life (not only by speech, but by any form it can give.) [Integral Yoga]


faith a dynamic intuitive conviction in the inner being of the truth of supersensible things which cannot be proved by any physical evidence but which are a subject of experience; the soul’s witness to something not yet manifested, achieved or realised, but which yet the Knower within us feels to be true or supremely worth following or achieving; the soul’s belief in the Divine’s existence, wisdom, power, love, and grace. [Integral Yoga]

Falsehood not Ignorance (Avidya), but an extreme result of it. Falsehood is created by an Asuric power which intervenes in this creation and is not only separated from Truth and therefore limited in knowledge and open to error, but in revolt against the Truth or in the habit of seizing the Truth only to pervert it. This Power puts forth its own perverted consciousness as true knowledge and its willful distortions or reversals of the Truth as the verity of things. Whenever these perversions created out of the stuff of ignorance are put forward as the Truth of things, that is the Falsehood, in the yogic sense. [Integral Yoga]

Force (the) the Divine Force, the one Energy that alone exists and alone makes universal or individual action possible, for this Force is the Divine itself in the body of its power; in the individual it is a Force for illumination, transformation, purification, for all that has to be done in the yoga. [Integral Yoga]

Force (the Mother’s) the higher Force of the Divine that descends from above to transform the nature; the Divine Force which works to remove the ignorance and change the nature into the divine nature. [Integral Yoga]


Gnosis a supreme totally self-aware and all-aware Intelligence. The Divine Gnosis is the Supermind. [Integral Yoga]

God the Absolute, the Spirit, the Self spaceless and timeless, the Self manifest in the Cosmos and Lord of Nature. God is the All and that which transcends the All. [Integral Yoga]

Godhead the one supreme divine Being. [Integral Yoga]

Gods Personalities and Powers of the dynamic Divine. [Integral Yoga]

Grace (Divine Grace) the help of a higher Divine Force other than the force of Karma, which can lift the sadhak beyond the present possibilities of his nature. [Integral Yoga]


higher consciousness the higher spiritual or divine consciousness. [Integral Yoga]

hostile forces anti-divine, not merely undivine forces that are in revolt against the Divine, against the Truth and Light, and opposed to the yoga. [Integral Yoga]


Ignorance (the) Avidya, the Ignorance of oneness; the separative consciousness and the egoistic mind and life that flow from it and all that is natural to the separative consciousness and the egoistic mind and life; the consciousness of the divided Many divorced from the unifying knowledge of the One Reality. [Integral Yoga]

Immanent (the) not a He, but an It. The Impersonal Brahman is inactive, aloof, indifferent, not concerned with what happens in the universe; It is everywhere, all-pervading, without form or limit in any place or time. [Integral Yoga]

Inconscience (the) the Supreme’s state of self-involved, self-oblivious consciousness and force which is at the basis of the material world; this state is the apparent opposite of the Supreme and in it there can be darkness, inertia, insensibility, disharmony and disintegration. Not really inconscient at all, it is rather a complete “sub”-conscience, a supposed or involved consciousness. [Integral Yoga]

inner being the inner mind, inner vital, inner physical, with the psychic behind as the inmost. [Integral Yoga]

inner mind that which lies behind the surface mind (our ordinary mentality); this inner or subliminal mind senses directly all the things of the mind-plane, is open to the action of a world of mental forces, and can feel the ideative and other imponderable influences which act up on the material world and the life-plane but which at present we can only infer and cannot directly experience. [Integral Yoga]

inner physical the physical part of the inner being. [Integral Yoga]

inner vital the vital part of the inner being. [Integral Yoga]

Insentience absence of sense-perception. [Integral Yoga]

Integral Yoga a union (yoga) in all the parts of our being with the Divine and a consequent transmutation of all their now jarring elements into the harmony of a higher divine consciousness and existence; this yoga implies not only the realisation of God but the entire consecration and change of the inner and outer life till it is fit to manifest a divine consciousness and become part of a divine work. [Integral Yoga]

intellect that part of the mind proper which is concerned with ideas and knowledge in their own right; its function is to observe, inquire, understand and judge. [Integral Yoga]

Intermediate Zone a zone of formations, a borderland where all the worlds meet, mental, vital, subtle physical, pseudo-spiritual, but there is no order or firm foothold; this zone is a passage between the physical and the true spiritual realms. [Integral Yoga]


Knowledge (the) the knowledge of the One Reality, the consciousness of Unity.

Knowledge by identity “The supermind knows most completely and securely not by thought but by identity, by a pure awareness of the self-truth of things in the self and by the self, atmani atmanam atmana. [S21:801-02]


liberation “The sense of release as if from jail (which) always accompanies the emergence of the psychic being or the realisation of the self above. It is therefore spoken of as a liberation, mukti. It is a release into peace, happiness, the soul’s freedom.” [S23:1001]

Life Being at labour in Matter to express itself in terms of Conscious Force; an energy of Spirit subordinated to action of mind and body, which fulfills itself through mentality and physicality and acts as a link between them. [Integral Yoga]

life-force (Prana) the life-energy itself, not material energy, but rather a different principle supporting Matter and involved in it. It supports and occupies all forms and without it no physical form could have come into being or could remain in being. [Integral Yoga]

Light (the) primarily a spiritual manifestation of the Divine Reality illuminative and creative; spiritual Light is not knowledge, but the illumination that comes from above and liberates the being from obscurity and darkness. [Integral Yoga]


material vital that part of the lower vital turned entirely to physical things, full of desires and greeds and seekings for pleasure on the physical plane. [Integral Yoga]

Matter Being manifested as substance; substance of the one Conscious Being. A self-formed mask and robe of the divine Spirit, matter is not fundamentally real, but a form of the force of Conscious Being. [Integral Yoga]

mechanical mind a part of the mind closely connected with the physical mind; its nature is to go on repeating without use whatever has happened – recent events, impressions, old habitual thoughts or ways of thinking and feeling. [Integral Yoga]

mental physical mechanical mind.

mental plane a world of mental existence in which neither life, nor matter, but mind is the first determinant; mind there is not determined by material conditions or by the life-force, but itself determines and uses them for its own satisfaction. [Integral Yoga]

mental vital that part of the higher vital being which gives a mental expression by thought, speech or otherwise to the emotions, desires, passions, sensations and other movements of the vital being. [Integral Yoga]

mind 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 reactions of thought to things, with the truly mental movements and formations, mental vision and will etc. that are part of man’s intelligence. The ordinary mind has three main parts: mind proper, vital mind, and physical mind.

The mind proper is divided into three parts: the thinking mind or intellect, concerned with ideas and knowledge in their own right; the dynamic mind, concerned with the putting out of mental forces for the realisation of the ideas; and the externalising mind, concerned with the expression of ideas in life.

The vital mind or desire mind is a mind of dynamic will, action, desire; it is occupied with force and achievement and satisfaction and possession, with enjoyment and suffering, giving and taking, growth and expansion, etc.

The physical mind is that part of the mind which is concerned with physical things only; limited by the physical view and experience of things it mentalises the experience brought by the contact of outward life and things, but does not go beyond that. The mechanical mind, closely connected with the physical mind, goes on repeating without use whatever has happened.

Overtopping the ordinary mind, hidden in our own superconscient parts, there are higher ranges of Mind, gradations of spiritualised mind leading to the Supermind. In ascending order they are: Higher Mind, Illumined Mind, Intuitive Mind, Intuition and Overmind. [Integral Yoga]

Mother (the Divine Mother) the consciousness and force of the Divine; the Divine in its consciousness-force. The Mother is the divine conscious Force that dominates all existence, upholding us and the universe. [Integral Yoga]


Nature Prakriti, the outer or executive side of the Conscious Force which forms and moves the worlds. The higher, divine Nature (Para Prakriti) is free from Ignorance and its consequences; the lower nature (Prakriti) is a mechanism of active Force put forth for the working of the evolutionary Ignorance. The lower nature of an individual is his mind, life and body. [Integral Yoga]

Non-Being Non-Existence, Nothingness. [Integral Yoga]


occultism the knowledge and right use of the hidden forces of nature; true occultism means a search into supraphysical realities and an unveiling of the hidden laws of being and Nature, of all that is not obvious on the surface. [Integral Yoga]

opening the release of the consciousness by which it begins to admit into itself the working of the Divine Life and Power; the ability of the consciousness on the various levels to receive the descent of the Higher Consciousness above. [Integral Yoga]

outer being the surface being, our ordinary exterior mind, life, body consciousness. [Integral Yoga]


peace a deep quietude bringing not merely a release but a certain happiness or Ananda of itself, a harmony that gives a feeling of liberation and full satisfaction. [Integral Yoga]

perfection (siddhi) “a growth out of a lower undivine into a higher divine nature.” [S21:671]

Person (the) the human birth in this world is on its spiritual side a complex of two elements, a spiritual Person and a soul of personality; the former is man’s eternal being, the latter is his cosmic and mutable being. [Integral Yoga]

physical consciousness the physical mind, the physical vital as well as the body consciousness proper. [Integral Yoga]

physical nature not the body alone, but the whole physical mind, vital, material nature. [Integral Yoga]

physical self the physical conscious being; the material being; annamaya purusa. [Integral Yoga]

physical (the) the physical consciousness and body. [Integral Yoga]

physical vital the part of the vital that is turned entirely upon physical things, full of desires and greeds and seekings for pleasure on the physical plane. [Integral Yoga]

plasticity to be able to identify oneself with the Supreme in the Becoming; a suppleness necessary to receive the Supermind. [M10:115]

possession (by hostile forces) an intervention from the non-human worlds in which the hostile forces act on humans. [Integral Yoga]

Presence (the) the sense and perception of the Divine as a Being felt as present in one’s existence and consciousness or in relation with it. [Integral Yoga]

psychic of or relating to the soul (as distinguished from the mind and vital). Used in the sense of the Greek word “psyche”, meaning “soul”, the term “psychic” refers to all the movements and experiences of the soul, those which rise >from or directly touch the psychic being. It does not refer to all the more inward and all the abnormal experiences in which the mind and vital predominate; such experiences, in Sri Aurobindo’s terminology, would be called psychological (surface or occult), not psychic. [Integral Yoga]

psychic (the) psychic being; psychic essence; soul. [Integral Yoga]

psychic being the evolving soul of the individual, the divine portion in him which evolves from life to life, growing by its experiences until it becomes a fully conscious being. From its place behind the heart-centre, the psychic being supports the mind, life and body, aiding their growth and development. The term “soul” is often used as a synonym for “psychic being”, but strictly speaking there is a distinction: the soul is the psychic essence, the psychic being is the soul-personality put forward and developed by the psychic essence to represent it in the evolution. [Integral Yoga]

psychic essence the soul in its essence; the divine essence in the individual, the divine spark which supports the evolution of the being in Nature. In the course of the evolution the psychic essence grows and takes form as the psychic being. [Integral Yoga]

psychicisation (psychic transformation) the psychic change in which the psychic being comes forward to dominate the mind, vital and physical and change the lower nature. [Integral Yoga]

pulling drawing down too eagerly the divine force or a spiritual experience, instead of letting it descend quietly. [Integral Yoga]

purity freedom from soil or mixture. The divine purity is that in which there is not mixture of the turbid ignorant movements of the lower nature. [Integral Yoga]


quiet absence of restlessness or disturbance. [Integral Yoga]


Real-Idea “is a truth-perception which is self-effective; for it is the idea and will of the Spirit in direct action…” [S19:986]

realization the reception in the consciousness and the establishment there of the fundamental truths of the Divine; the making real to ourselves and in ourselves of the Self, the transcendent and universal Divine. [Integral Yoga]

Reality (the) a Truth of all existence which is greater and more abiding than all its formations and manifestations; behind the appearance of the universe is the Reality of an infinite existence, an infinite consciousness, an infinite force and will, an infinite delight of being. [Integral Yoga]

receptivity the power to receive the Divine Force and to feel its presence and allow it to work, guiding one’s sight and will and action; the capacity of admitting and retaining the divine workings. [Integral Yoga] “One may be receptive, yet externally unaware of how things are being done and of what is being done. The force works…behind the veil; the results remain packed behind and come out afterwards, often slowly, little by little” [S24:1361]

rejection rejection of the falsehood of the mental, vital and physical Powers and Appearances that still rule the earth-Nature. [Integral Yoga]

revelation is direct sight, the direct hearing or inspired memory of Truth, drsti, sruti, smrti; it is the highest experience.” [S17:89]


Self (the) the Atman, the universal Spirit, the self-existent Being, the conscious essential Existence, one in all. The Self is being, not a being; it is the original and essential nature of our existence. [Integral Yoga]

Self-knowledge the knowledge of the Self. [Integral Yoga]

sheaths the oldest Vedantic knowledge tells us of five degrees of our being, the material, the vital, the mental, the ideal, the spiritual or beatific and to each of these grades of our soul there corresponds a grade of our substance, a sheath as it was called in the ancient figurative language. [Integral Yoga]

silence freedom from thoughts and vital movements, when the whole consciousness is quite still; not only cessation of thoughts but a stillness of the mental and vital substance. [Integral Yoga]

sincerity to mean what one says, feel what one professes, be earnest in one’s will; sincerity in the sadhak means that he is really in earnest in his aspiration for the Divine and refuses all other will or impulse except the Divine’s; it means to allow no part of the being to contradict the highest aspiration towards the Divine. [Integral Yoga]

soul the psychic essence or entity, the divine essence in the individual; a spark of the Divine that comes down into the manifestation to support the evolution of the individual. In the course of the evolution, the soul grows and evolves in the form of a soul-personality, the psychic being. The term “soul” is often used as a synonym for “psychic being.” [Integral Yoga]

Spirit the Consciousness above mind, the Atman or universal Self which is always in oneness with the Divine. [Integral Yoga]

spiritual of the spirit. All contacts with the Self, the Higher Consciousness, the Divine above are spiritual. [Integral Yoga]

spiritualization the spiritual change in which there is the established descent of the divine peace, light, knowledge, power, bliss from above, the awareness of the Self and the Divine and of a higher cosmic consciousness and the change of the whole nature to that. [Integral Yoga]

spiritualised mind (gradations of) higher ranges of Mind overtopping our normal Mind and leading to Supermind; these successive states, levels or graded powers of being are hidden in our own superconscious parts. In ascending order the gradations of spiritualised mind are:

Higher Mind a luminous thought-mind whose instrumentation is through an elevated thought-power and comprehensive mental sight. In the Higher Mind one becomes constantly and closely aware of the Self, the One everywhere and knows and sees habitually with that awareness.

Illumined Mind a mind no longer of higher thought, but of spiritual light; here the clarity of the intelligence, its tranquil daylight, gives place or subordinates itself to an intense lustre, a splendour and illumination of the Spirit.

Intuitive Mind a mind of intuitive reason characterised by its intuitions, its inspirations, its swift revelatory vision, its luminous insight and discrimination; it is a kind of truth-vision, truth-hearing, truth-memory, direct truth-discernment.

Intuition a power of consciousness nearer and more intimate than the lower ranges of spiritual mind to the original knowledge by identity; it gets the Truth in flashes and turns these flashes of Truth-perception into intuitions – intuitive ideas. Intuition is always an edge or ray or outleap of a superior light. What is thought-knowledge in the Higher Mind becomes illumination in the Illumined Mind and direct intimate vision in the Intuition.

Overmind full of lights and powers, the Overmind sees calmly, steadily, in great masses and large extensions of space and time and relation, globally , it creates and acts in the same way. The Overmind is a delegate of the Supramental Consciousness, its delegate to the cosmic Ignorance. The Supramental is the total Truth-Consciousness; the Overmind draws down the truths separately and gives them a separate identity. [Integral Yoga]

spirituality “an awakening to the inner reality of our being, to a spirit, self, soul which is other than our mind, life, and body” [S19:857]

subconscient (the) the subconscient or subconscious of the individual is that submerged part of his being in which there is no waking conscious and coherent thought, will, feeling or organised reaction, but which yet receives obscurely the impressions of all things and stores them up; from it too all sorts of stimuli, of persistent habitual movements can surge up into dream or into the waking state. In the ordinary man the subconscient includes the larger part of the vital being and the physical mind and the secret body-consciousness. It is not to be confused with the subliminal: the subliminal is an inner consciousness larger than our surface existence. [Integral Yoga]

subliminal inner, not on the waking surface. [Integral Yoga]

subliminal (the) the inner being, taken in its entirety of inner mind, inner life, inner physical, with the soul or psychic entity supporting them. The subliminal in man is the largest part of his nature; it is not subconscient, but conscient and greater than the waking consciousness. The subconscient is that which is below the ordinary physical consciousness, the subliminal that which is behind and supports it. [Integral Yoga]

subtle body a subtler material existence behind our outer body which provides the substance not only of our physical but of our vital and mental sheaths. [Integral Yoga]

sunlit path (the) when the psychic being comes out in its inherent power; is usually or habitually in front; a natural spirit of faith and surrender; a bright settled faith and happy bhakti. [S24:1610, 1616, 1621]

Superconscient (the Superconscience) something above our present consciousness from which the higher consciousness comes down into the body; it includes the higher planes of mental being as well as the native heights of supramental and pure spiritual being. [Integral Yoga]

Supermind the Supramental, the Truth-Consciousness, the Divine Gnosis, the highest divine consciousness and force operative in the universe. A principle of consciousness superior to mentality, it exists, acts and proceeds in the fundamental truth and unity of things and not like the mind in their appearances and phenomenal divisions. Its fundamental character is knowledge by identity, by which the Self is known, the Divine Sachchidananda is known, but also the truth of manifestation is known because this too is that. [Integral Yoga]

surrender to consecrate everything in oneself to the Divine, to offer all one is and has, not to insist on one’s ideas, desires, habits, etc. but to allow the divine Truth to replace them by its knowledge, will and action everywhere. [Integral Yoga]

symbol the form of one plane that represents a truth of another. [Integral Yoga]


thinking mind that part of the mind proper which is concerned with ideas and knowledge in their own right; its function is to observe, inquire, understand and judge. [Integral Yoga]

trance degrees of consciousness less and less communicable to the waking mind. [Dictionary]

transformation bringing down of the higher, divine consciousness and nature into the lower nature of mind, life and body, and the replacement of the lower by the higher. [Integral Yoga]

triple transformation “First is the psychic transformation, in which all is in contact with the Divine through the individual psychic consciousness. Next is the spiritual transformation in which all is merged in the Divine in the cosmic consciousness. Third is the supramental transformation in which all becomes supramentalised in the divine gnostic consciousness.” [S22:95]

Truth-Consciousness the Supermind; the consciousness of essential truth of being (satyam), of ordered truth of active being (rtam), and the vast self-awareness (brhat) in which alone this consciousness is possible. [Integral Yoga]


veil (the) the veil of Ignorance. [Integral Yoga]

vital (the) the life-nature made up of desires, sensations, feelings, passions, energies of action, will of desire, reactions of the desire-soul of man and of all that play of possessive and other related instincts, anger, greed, lust, etc., that belong to this field of nature. The vital part of man is a true instrument only when its feelings and tendencies have been purified by the psychic touch and governed by the spiritual light and power. The vital has three main parts:

higher vital the mental vital and emotional vital taken together. The mental vital gives a mental expression by thought, speech or otherwise to the emotions, desires, passions, sensations or other movements of the vital being; the emotional vital is the seat of various feelings, such as love, joy, sorrow, hatred and the rest.

central vital or vital proper dynamic, sensational and passionate, it is the seat of the stronger vital longings and reactions, such as ambition, pride, fear, love of fame, attractions and repulsions, desires and passion of various kinds and the field of many vital energies.

lower vital made up of the smaller movements of human life-desire and life-reactions, it is occupied with small desires and feelings, such as food desire, sexual desire, small likings, dislikings, vanity, quarrels, love of praise, anger at blame, little wishes of all kinds, etc. The material vital is that part of the lower vital turned entirely upon physical things, full of desires and greeds and seekings for pleasure on the physical plane. [Integral Yoga]

vital physical the nervous part of the being, the life-force closely enmeshed in the reactions, desires, needs, sensations of the body. [Integral Yoga]

vital plane the plane connected with the life-world or desire-world, a plane in which life and desire find their untrammeled play and their easy self-expression and from there throw their influences and formations on our outer life. [Integral Yoga]


wideness the expansion of consciousness that comes when one exceeds or begins to exceed the individual consciousness and spread out toward the universal; it is felt as a great substantial vastness giving the sense of oneness free and infinite. [Integral Yoga]

will a force put upon a thing to be changed. [Integral Yoga]

Will (Divine) something that has descended here into an evolutionary world of Ignorance, standing at the back of things, pressing on the Darkness with its Light, leading things presently towards the best possible in the conditions of a world of Ignorance and leading it eventually towards a descent of a greater power of the Divine, which will not be an omnipotence held back and conditioned by the world as it is, but in full action and therefore bringing the reign of light, peace, harmony, joy, love, beauty and Ananda. [Integral Yoga]

Witness (the) the witness Purusha, a consciousness or Purusha calm and detached from the outer actions of Nature. [Integral Yoga]


  1. Definitions used are close paraphrases of Sri Aurobindo’s or the Mother’s words.
  2. Bracketed numbers with an “s” [S…..] refer to volume and page of volumes in the Sri Aurobindo Centenary Library (SABCL), 1976, Sri Aurobindo Ashram Trust. Bracketed numbers with an “M” [M…..] refer to the Collected Works of the Mother, 1977, Sri Aurobindo Ashram.
  3. Dictionary: Dictionary of Sri Aurobindo’s Yoga, compiled from the writings of M.P. Pandit, 1966 Sri Aurobindo Ashram.
  4. Integral Yoga: The Integral Yoga; Sri Aurobindo’s Teaching and Method of Practice, 1993 Sri Aurobindo Ashram Trust


From <>

“The Supermind is the divine Gnosis which creates, governs and upholds the worlds: it is the secret Wisdom which upholds both our Knowledge and our Ignorance.”The Life Divine

“The spiritual life will draw its sustenance not from desire but from a pure and selfless spiritual delight of essential existence.”The Synthesis of Yoga

Creating one of these darshan pages is like jumping into the unbounded ocean of being qualified by the specific dramatic visions and undertakings of great souls who have walked among us, or who are still spreading their divine natures to all who wish to live an awakened life. Sri Aurobindo, who lived from 1872-1950, was a political revolutionary activist early in his life and a revolutionary thinker and spiritual visionary for the greater part his adult life. He grew up and was educated in England but when he returned to Calcutta, he took up violent opposition to the British occupation of India. He spent a year in jail, where he had life-transforming visions of God. When he was released from prison, he fled south to Pondicherry, which at the time was a French enclave, with the intent to continue his political activity. It did not turn out that way. Most of his adulthood until he died in 1950 was spent in seclusion with a small group of devoted disciples as he managed his experiences of higher dimensions of reality, God-realization (in the form of Krishna), God union, and ongoing cognitions of reality beyond human consciousness, as well as the influx of divine consciousness into humanity as part of the evolution of spirit, all of which in its totality he called Integral Yoga. He wrote books, many books, which probably constitute the most inclusive model of reality around, a model which, by the way, is devoid of influence of western religion, which he knew about intimately, but which chose not to include in his written expression.

“Good grief!” as Charlie Brown used to say. I am embarrassed to have tried such a simplistic verbalization of Aurobindo’s work, but my job at the moment is just to provide a match for the reader to strike on whatever ground he or she wishes. Many grounds are provided on this page. Besides, as I move deeper into Sri Aurobindo’s consciousness, I anticipate making more precise statements. This is just for starters.

Sri Aurobindo made two major revisions to Indian spiritual thinking. First was his emphasis on the “Supermind,” which he described as the link between cosmic intelligence (sachchidananda) and human existence; it functions as the active evolutionary intelligence of all reality (I hope I got that right), as opposed to the indefinable Brahman, which is beyond being and doing. His second contribution was to reject the Indian depiction of reality as an eternal repetition of cycles of eons called yugas; he depicts human existence as part of an ever-expanding evolution of consciousness into a beyond still yet to be discovered. He wrote profound and densely packed expositions of these realities.

His companion, The Mother, became the translator of his experience and knowledge into a practical landscape, which included teaching and giving darshan, and the creation and maintenance of an Ashram in Pondicherry in southern India until her death in 1973. The Supermind is said to have “downloaded” into her in 1959. She also was the inspiration for the small, dedicated community of Auroville outside of Pondicherry which draws many visitors and seekers who come to bathe in this knowledge.

The videos below are all extraordinary. The first three are a discussion of Sri Aurobindo’s life and cosmic vision, which is delivered by a wonderfully articulate Dr. Debashish Banerjee. They are well worth a listen and will be sufficient for those who wish to take a quick dip into Sri Aurobindo’s spiritual energy and teachings.

The two videos that follow are dynamic animations of Sri Aurobindo’s cosmic vision. The visuals, music, and descriptions of these realities are a powerful immersion into Aurobindo’s full vision in a very short time. Don’t be surprised if your intuition starts flashing insights. If you want to cut to the chase and go big, go directly to “Evolution Fast Forward Part 2.” If you want to see the multi-dimensional reality of the human being and our connection to higher planes of existence, go to “Evolution Fast Forward Part 3.” One should prepare for a shift in consciousness while watching these videos. The analytical mind will not fare well.

After imbedding oneself in Sri Aurobindo’s massive cosmology, one has to ask: Is there any more the mind can do in addressing the evolution of humanity? and What does it say about the state of one’s personal evolution, if one simply passes Sri Aurobindo by? Not a light undertaking. Simple truth is: It’s not just the information or the intellectual vision. Things change inside by exposing oneself to this material. It’s so inclusive. Doors open. Consciousness seeps out of its personal boundaries into an unfamiliar vastness. Higher this or that?  It doesn’t matter. These doors don’t close. That’s all you need to know. 

My most life-altering experience of Sri Aurobindo has come in reading his major work The Life Divine. This book does not open up to the faint of heart, and those readers who approach it with no background in Indian spirituality would probably find it too daunting to undertake. Naturally, when I became aware of its challenging qualities, I dove right in thumping my chest. Things did not turn out the way I thought.

Lesson: you must learn to use the mind in a different way reading this book; you use it as a launching platform rather than as a thought processor. Think of a Saturn V rocket on the way to the moon. As you read, you find yourself drawn into a higher cognitive function where the abstract conditions, which are the characters in this life divine drama, become as real as the person sitting next to you at dinner. One’s consciousness is the life divine active within itself.

Originally, my intent was to read it beginning to end as was my predilection with books. After reading through nearly half of it in that fashion, my intent broke down. I was devastated to find that it was so hard to manage. Understanding was not a problem. It was the fact that each sentence required deep attention. Imagine a swimmer diving deep into the ocean; he can get where he wants to go but cannot stay long. In reading this book, I had to revise what it meant to “understand” something. I had to learn to dive deeper and to stay longer. Takes practice.

One morning while reading I was hit by a flash of psychic lightening which cracked open my mind as if it were a walnut, and suddenly I knew things the human mind was not structured to know. Alas, I knew them for only as long as it takes lightning to strike. After spending weeks cultivating these intuitional lightning strikes in short bursts of random reading, and having great experiences, I put The Life Divine on my bookshelf, where it rests just to my right. After all, where to go with this? Did these experiences have anything to Sri Aurobindo’s Integral Yoga? Look at the image below. From which gradation of mind do we experience life energy, including language arising out of reading?


Approaching Sri Aurobindo and The Mother requires a willingness to submit yourself to the cosmic mind, or the “Supermind,” as they called it. It is not a warm invitation. The outer cosmos is a real place, but it is not a warm place. Once your psyche breaks through to this level of existence, all pretenses of personal spiritual accomplishment evaporate. I heard Osho say once that Sri Aurobindo wrote great books but that he was not enlightened. One crack of lightning from the Supermind into one’s small personal existence will make such a comment irrelevant and, indeed, any pretenses about enlightenment as a personal goal seem trivial, at least for as long as one is in contact with that higher consciousness space.

A day devoted to viewing the two “Evolution Fast Forward” videos and reading a chapter or two from this book can be life transforming. Be with it and things will change.

I love walking through doors through which there is no return!

All of Sri Aurobindo’s books are available as PDF files at this site:

Don’t forget to scroll down past the videos to the photo gallery.






What a wonderful moment it is when the world stops generating noise long enough for one of those life-altering questions to arise for real in one’s consciousness. What might one of those be? Who am I? What am I doing here? Is any of this real? Does God exist? What happens when I die? And can I generate one of those moments myself without waiting for it? What about the knowing presence? What about God?

The process described here might be engaged for the purpose of opening a clean and clear space inside where some degree of awakening just might happen. No promises. Listening regularly to the podcast audios might generate some degree of awakening. No promises. This process is something I do as an extension of my daily sadhana (spiritual practice). It’s real; it’s intimate; it brings out the deepest personal part of me and more.

This process begins with an inquiry: what would happen if suddenly you felt the overwhelming presence of God? I cannot be a predictor of what might happen to any individual in such a situation, but my sense of moments like these, which I have experienced on several occasions, is that whoever you think you are, whatever you believe about life and God and the other side, your core stuff will just spill out all over your mind as when a spigot is turned wide open from your deepest personal insides, no secrets, no hidden agendas, it will all just be there; the you that you think you are at that moment will be there. You will likely get nothing but silence for the divine end of that “conversation.” No matter, no need for more. As the presence fades, you will begin your own assessment of the thing you think you are.

Without waiting for such a moment, which may never come to any given person as described above, we can instead imagine such a moment and write out what might “spill out” of our minds were we to be in the presence. In fact, what we are attempting here is to attract that presence to you. Have spirit drop the veils. See how you handle infinity. This exercise, which would be ongoing, indeed, it might be ongoing for a lifetime, and which thrives on an open and sincere heart, is designed to generate that intimacy with the divine other, God, the Absolute, Spirit, the Invisible Room, in your heart. It is my belief that this “conversation” is eternally ongoing deep within, and you are learning to make your way inward to where that “conversation” is taking place in eternity. That would be the stated goal. Again no promises. Since we are always in the presence of the divine other and considering that there is no place where it is not, by simply turning our attention to that reality we are attempting to clear a place in our psyches for that intimacy to manifest itself as real. And to grow. Or so that is the intent.

writing with word processor

Constructing Such a Moment

  1. With what name would one address that presence? A designation makes it real in the terms available to you now. Write it down. Dear so and so. Friend, lover, judge, teacher, guru, sage, savior, ancestor, who does it feel like as you open this moment sitting in front of your computer writing? As you continue this exercise over time, this designation might change as you regularly edit this moment.
  2. What is it you want out of your life? Be honest. Material things? Job? Bed partner? Money? A spiritual practice? Answers to some of the big questions about existence? What is real to you at this moment? No one is looking over your shoulder except the presence that already knows everything about you. And I mean everything! The things you hide are the things you hide from yourself (your shadow self). The judgments you have are coming from you. Be open. Let it flow. As you continue this exercise over time, these needs and inquiries might change as you regularly edit this moment and as you are more willing to take on the more shadowy aspects of your personal existence. No predictions. Wow! The possibilities!
  3. How to keep this moment from becoming a list of desires? Just keep writing, let it flow out, get out of your rational mind; repetition is inevitable as the psyche moves inward, like following the inward spin of a maelstrom; you return to the same place only deeper. At some point spirit takes over. You should gain energy working this exercise; if you start losing energy, time to stop. Remember to whom you are addressing this flow in your consciousness.
  4. Save it to the desktop. Just a double click and there it is again. Visit often, edit, rewrite, make it real every moment you visit it. Never delete or start from scratch. Why? Because it is real at the outset. I visit mine every day. I make changes every day.

It is almost inevitable at first that you will feel self-conscious about this process. Even if it feels phony, it is still real. With regular attention to the moment, the feeling that it is not real will gradually dissipate. Think about it. This moment becomes every moment. How can it not be real?

The key to gaining value from this exercise is to visit the moment regularly. Let it come. Be an editor. Feel the waves of truth rising from the depths. Ride those waves as they arise during the day. Be true. Enjoy.

“Now it is time to sit quiet, face to face with thee, and to sing dedication of life in this silent and overflowing leisure.” –Rabindranath Tagore, Gitanjali Chapter 5

The picture above is of a friendly sadhu, who beckons you to awake! Create your own reality!

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