The Mother and Integral Tantra

References:

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1: CWSA/23/The Synthesis of Yoga-540,

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2: “This is something new he has accepted, because the Supreme doesn’t usually appear in tantrism – they are in contact with the Shakti and don’t bother  about the Supreme. But here he has come to accept it.” The Mother’s Agenda-8.8.1961,

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3: “We observe, first, that there still exists in India a remarkable Yogic system which is in its nature synthetical and starts from a great central principle of Nature, a great dynamic force of Nature; but it is a Yoga apart, not a synthesis of other schools. This system is the way of the Tantra. Owing to certain of its developments Tantra has fallen into discredit with those who are not Tantrics; and especially owing to the developments of its left-hand path, the Vama Marga, which not content with exceeding the duality of virtue and sin and instead of replacing them by spontaneous rightness of action seemed, sometimes, to make a method of self-indulgence, a method of unrestrained social immorality. Nevertheless, in its origin, Tantra was a great and puissant system founded upon ideas which were at least partially true. Even its twofold division into the right-hand and left-hand paths, Dakshina Marga and Vama Marga, started from a certain profound perception. In the ancient symbolic sense of the words Dakshina and Vama, it was the distinction between the way of Knowledge and the way of Ananda, — Nature in man  liberating itself by right discrimination in power and practice of  its own energies, elements and potentialities and Nature in man liberating itself by joyous acceptance in power and practice of its own energies, elements and potentialities. But in both paths there was in the end an obscuration of principles, a deformation  of symbols and a fall.” CWSA-23/The Synthesis of Yoga-42-43,

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4: The Gita-5.4,

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5: “There is yet another, the Tantric, which though less subtle and spiritually profound, is even more bold and forceful than the synthesis of the Gita, — for it seizes even upon the obstacles to the spiritual life and compels them to become the means for a richer spiritual conquest and enables us to embrace the whole of Life in our divine scope as the Lila of the Divine; and in some directions it is more immediately rich and fruitful, for it brings forward into the foreground along with divine knowledge, divine works and an enriched devotion of divine Love, the secrets also of the Hatha and Raja Yogas, the use of the body and of mental askesis for the opening up of the divine life on all its planes, to which the Gita gives only a passing and perfunctory attention. Moreover it grasps at that idea of the divine perfectibility of man, possessed by the Vedic Rishis but thrown into the background by the intermediate ages, which is destined to fill so large a place in any future synthesis of human thought, experience and aspiration.” CWSA-19/Essays on the Gita/p-9-10

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6: “The Gita like the Tantra and on certain sides the later religions attempts to preserve the ancient balance: it maintains the substance and foundation of the original synthesis, but the form has been changed and renovated in the light of a developing spiritual experience. This teaching does not evade the difficult problem of reconciling the full active life of man with the inner life in the highest self and spirit; it advances what it holds to be the real solution. It does not at all deny the efficacy of the ascetic renunciation of life for its own purpose, but it sees that that cuts instead of loosening the knot of the riddle and therefore it accounts it an inferior method and holds its own for the better way. The two paths both lead us out of the lower ignorant normal nature of man to the pure spiritual consciousness and so far both must be held to be valid and even one in essence: but where one stops short and turns back, the other advances with a firm subtlety and high courage, opens a gate on unexplored vistas, completes man in God and unites and reconciles in the spirit soul and Nature.” CWSA-19/Essays on the Gita/p-527-528,

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7: “Veda and Vedanta are one side of the one Truth; Tantra with its emphasis on Shakti is another. In this Yoga all sides of the Truth are taken up, not in the systematic forms given them formerly, but in their essence and carried to the fullest and highest significance. But Vedanta deals more with the principles and essentials of the divine knowledge and therefore much of its spiritual knowledge and experience has been taken bodily into the Arya (Journal). Tantra deals more with forms and processes and organised powers — all these could not be taken as they were, for the integral Yoga needs to develop its own forms and processes, but the ascent of the consciousness through the centres and other Tantrik knowledge are there behind the process of transformation to which so much importance is given by me — also the truth that nothing can be done except through the force of the Mother.” CWSA-29/Letters on Yoga-II/p-459, “The occult atmosphere of tantric pujas invokes forces that do not coincide with the completely different atmosphere and the completely different attitude of the supramental yoga.” The Mother’s Agenda/25.10.1958,

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8: “Even Vaishnavism and Tantra are in the end other-worldly; mukti is the aim of their efforts and anything else could be only incidental and secondary or a result on the way.” CWSA-29/Letters on Yoga-II/p-401, “Even Tantra and Vaishnavism end in the release from life; here (in Integral Yoga) the object is the divine fulfilment of life.” CWSA-29/Letters on Yoga-II/p-400, “All the Puranic tradition, it must be remembered, draws the richness of its contents from the Tantra.” CWSA-19/Essays on the Gita-9, “The systems of the Puranas and Tantras are full of the ideas of the Sankhya, though subordinated to the Vedantic idea and mingled with many others.” CWSA-19/Essays on the Gita/p-84

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9: “The ascension and descent of the Force in this Yoga accomplishes itself in its own way without any necessary reproduction of the details laid down in the books [on Tantra]. Many become conscious of the centres, but others simply feel the ascent or descent in a general way or from level to level rather than from centre to centre, that is to say, the Force descending first to the head, then to the heart, then to the navel and still below. It is not at all necessary to become aware of the deities in the centres according to the Tantrik description, but some feel the Mother in the different centres. In these things our sadhana does not cleave to the knowledge given in the books, but only keeps to the central truth behind and realises it independently without any subjection to the old forms and symbols. The centres themselves have a different interpretation here from that given in the books of the Tantriks.” CWSA-29/Letters on Yoga-II/p-459-460,

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10: “The process of the Kundalini awakened rising through the centres as also the purification of the centres is a Tantrik knowledge. In our Yoga there is no willed process of the purification and opening of the centres, no raising up of the Kundalini by a set process either. Another method is used, but still there is the ascent of the consciousness from and through the different levels to join the higher consciousness above; there is the opening of the centres and of the planes (mental, vital, physical) which these centres command; there is also the descent which is the main key of the spiritual transformation. Therefore there is, I have said, a Tantrik knowledge behind the process of transformation in this Yoga.” CWSA-29/Letters on Yoga-II/p-460, “There is [in the Integral Yoga] no willed opening of the chakras, they open of themselves by the descent of the Force. In the Tantrik discipline they open from down upwards, the Muladhara first — in our Yoga, they open from up downward. But the ascent of the force from the Muladhara does take place.” CWSA-29/Letters on Yoga-II/p-460, “In the Tantra the centres are opened and Kundalini is awakened by a special process, its action of ascent is felt through the spine. Here (in integral Yoga) it is the pressure of the Force from above that awakens it (Kundalini) and opens the centres. There is an ascension of the consciousness going up till it joins the higher consciousness above. This repeats itself (sometimes a descent also is felt) until all the centres are open and the consciousness rises above the body. At a later stage it (consciousness) remains above and widens out into the cosmic consciousness and the universal Self. This is a usual course, but sometimes the process is more rapid and there is a sudden and definite opening  above.” CWSA-29/Letters on Yoga-II/p-460-461, “It [a force in the navel region rising upward in a coiling, pulsating movement] is what is meant by the Kundalini rising towards the Brahmarandhra — not the whole of it, but something of it is released coiling or circling upward with vibrations (spandana) from the Muladhara. It is not always felt like that. Sometimes one simply feels currents or a Force of some kind rising up or just an ascending movement of consciousness. But in all cases it is the release of the Yogic consciousness which is shut up in the chakras and its ascent to meet the Divine Consciousness above. It is this and the corresponding descent from above that make Yogic experiences and realisations possible.” CWSA-29/Letters on Yoga-II/p-461, “It [the Kundalini] is the Yogic force asleep in the Muladhara and covered up in the other centres by the ordinary consciousness. When it is liberated, it rises up to join the Brahmic (Divine) consciousness above passing through the centres on its way.” CWSA-29/Letters on Yoga-II/p-461, “There is no Kundalini Shakti above the head. Above the head is the universal or Divine Consciousness and Force. The Kundalini is the latent power asleep in the chakras.” CWSA-29/Letters on Yoga-II/p-461, “The Energy in the Kundalini is the Mother’s.” CWSA-29/Letters on Yoga-II/p-461, “In the Yogic consciousness one is not only aware of things, but of forces, not only of forces, but of the conscious being behind the forces. One is aware of all this not only in oneself but in the universe. There is a force which accompanies the growth of this new consciousness and at once grows with it and helps it to come about and to perfect itself. This force is the Yoga shakti. It is here asleep and coiled up in all the centres of our inner being (chakras) and is at the base what is called in the Tantras the Kundalini Shakti. But it is also above us, above our head as the Divine Force — not there coiled up, involved, asleep, but awake, scient, potent, extended and wide; it is there waiting for manifestation and to this Force we have to open ourselves — to the power of the Mother. In the mind it manifests itself as a divine mind-force or a universal mind-force and it can do everything that the personal mind cannot do; it is then the Yogic mind- force. When it manifests and works in the vital or physical in the same way, it is then apparent as a Yogic life-force or a Yogic body-force. It can awake in all these forms, bursting outwards and upwards, extending itself into wideness from below; or it can descend and become there a definite power for things; it can pour downwards into the body, working, establishing its reign, extending into wideness from above, link the lowest in us with the highest above us, release the individual into a cosmic universality or into absoluteness and transcendence.” CWSA-32/The Mother with Letters on the Mother/p-192

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11: “I am afraid the attempt to apply scientific analogies to spiritual or Yogic things leads more often to confusion than to anything else, — just as it creates confusion if thrust upon philosophy also. Kundalini coiled in the Muladhara is asleep, plunged in the inconscience, supporting the play of the Ignorance. Naturally if she heaves up from there, there may be a disturbance or disruption of the states of the Ignorance, but that would be rather a salutary upheaval and helpful to the purpose of Yoga. Kundalini becoming conscious rises up to meet the Brahman in the thousand-petalled lotus. A mere ejection from her uniting with the higher consciousness would hardly lead to a radical change. Of course she need not abandon connection with the physical centre altogether; but she is no longer coiled there: if she were, the great occult force residing there would not be liberated. The usual image of her risen and awake is, I believe, that of a serpent standing erect, the tail touching the lowest centre, the head the highest at the Brahmarandhra. Thus with all the centres open and active she unites the two poles, superior and inferior, of the being, the spirit with Matter.” CWSA-29/Letters on Yoga-II/p-462,

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12: “Lifting the heavy curtain of the flesh

He stood upon a threshold serpent-watched,

And peered into gleaming endless corridors,

Silent and listening in the silent heart

For the coming of the new and the unknown.” Savitri-28

“Along a path of aeons serpentine

In the coiled blackness of her nescient course

The Earth-Goddess toils across the sands of Time.” Savitri-50

“His splendour grasped her, her puissance to him clung;

She crowned the Idea a king in purple robes,

Put her magic serpent sceptre in Thought’s grip,

Made forms his inward vision’s rhythmic shapes

And her acts the living body of his will.” Savitri-125

“The first writhings of the cosmic serpent Force

Uncoiled from the mystic ring of Matter’s trance;

It raised its head in the warm air of life.

It could not cast off yet Night’s stiffening sleep

Or wear as yet mind’s wonder-flecks and streaks,

Put on its jewelled hood the crown of soul

Or stand erect in the blaze of spirit’s sun.” Savitri-138

“A subtler breath quickened dead Matter’s forms;

The world’s set rhythm changed to a conscious cry;

A serpent Power twinned the insensible Force.” Savitri-156

“An inexorable evil’s worshipper,

She made vileness great and sublimated filth;

A dragon power of reptile energies

And strange epiphanies of grovelling Force

And serpent grandeurs couching in the mire

Drew adoration to a gleam of slime.” Savitri-213

“A formless void oppressed his struggling brain,

A darkness grim and cold benumbed his flesh,

A whispered grey suggestion chilled his heart;

Haled by a serpent-force from its warm home

And dragged to extinction in bleak vacancy

Life clung to its seat with cords of gasping breath;

Lapped was his body by a tenebrous tongue.” Savitri-218

“A formidable voice cried from within:

“Back, creature of earth, lest tortured and torn thou die.”

A dreadful murmur rose like a dim sea;

The Serpent of the threshold hissing rose,

A fatal guardian hood with monstrous coils,

The hounds of darkness growled with jaws agape,

And trolls and gnomes and goblins scowled and stared

And wild beast roarings thrilled the blood with fear

And menace muttered in a dangerous tongue.” Savitri-489

“Two golden serpents round the lintel curled,

Enveloping it with their pure and dreadful strength,

Looked out with wisdom’s deep and luminous eyes.” Savitri-524

“Out of the Inconscient’s soulless mindless night

A flaming Serpent rose released from sleep.

It rose billowing its coils and stood erect

And climbing mightily, stormily on its way

It touched her centres with its flaming mouth;

As if a fiery kiss had broken their sleep,

They bloomed and laughed surcharged with light and bliss.” Savitri-528

“In the deep place where once the Serpent slept,

There came a grip on Matter’s giant powers

For large utilities in life’s little space;

A firm ground was made for Heaven’s descending might.” Savitri-530

“It wandered like a lost ray of the moon

Revealing to the night her soul of dread;

Serpentine in the gleam the darkness lolled,

Its black hoods jewelled with the mystic glow;

Its dull sleek folds shrank back and coiled and slid,

As though they felt all light a cruel pain

And suffered from the pale approach of hope.” Savitri-585

“It poured into her navel’s lotus depth,

Lodged in the little life-nature’s narrow home,

On the body’s longings grew heaven-rapture’s flower

And made desire a pure celestial flame,

Broke into the cave where coiled World-Energy sleeps

And smote the thousand-hooded serpent Force

That blazing towered and clasped the World-Self above,

Joined Matter’s dumbness to the Spirit’s hush

And filled earth’s acts with the Spirit’s silent power.” Savitri-665,

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13: The Mother’s Agenda/4.11.1958,

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14: “In the integral Yoga psychical experience, especially of the kind associated with what is often called occultism and savours of the miraculous, should be altogether subordinated to spiritual truth and wait upon that for its own interpretation, illumination and sanction. But even in the purely spiritual domain, there are experiences which are partial and, however attractive, only receive their full validity, significance or right application when we can advance to a fuller experience.” CWSA-24/The Synthesis of Yoga/p-778-779,

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15: “Accordingly when we rise from mind to supermind, the new power of consciousness does not reject, but uplifts, enlarges and transfigures the operations of our soul and mind and life. It exalts and gives to them an ever greater reality of their power and performance. It does not limit itself either to the transformation of the superficial powers and action of the mind and psychic parts and the life, but it manifests and transforms also those rarer powers and that larger force and knowledge proper to our subliminal self that appear now to us as things occult, curiously psychic, abnormal. These things become in the supramental nature not at all abnormal but perfectly natural and normal, not separately psychic but spiritual, not occult and strange, but a direct, simple, inherent and spontaneous action. The spirit is not limited like the waking material consciousness, and the supermind when it takes possession of the waking consciousness, dematerialises it, delivers it from its limits, converts the material and the psychic into the nature of the spiritual being.” CWSA-24/The Synthesis of Yoga/p-841,

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16: “There are however two different kinds of action of these inner ranges of the consciousness. The first is a more outer and confused activity of the awakening subliminal mind and life which is clogged with and subject to the grosser desires and illusions of the mind and vital being and vitiated in spite of its wider range of experience and powers and capacities by an enormous mass of error and deformations of the will and knowledge, full of false suggestions and images, false and distorted intuitions and inspirations and impulses, the latter often even depraved and perverse, and vitiated too by the interference of the physical mind and its obscurities. This is an inferior activity to which clairvoyants, psychists, spiritists, occultists, seekers of powers and siddhis are very liable and to which all the warnings against the dangers and errors of this kind of seeking are more especially applicable. The seeker of spiritual perfection has to pass as quickly as possible, if he cannot altogether avoid, this zone of danger, and the safe rule here is to be attached to none of these things, but to make spiritual progress one’s sole real objective and to put no sure confidence in other things until the mind and life soul are purified and the light of the spirit and supermind or at least of the spiritually illumined mind and soul are shed on these inner ranges of experience. For when the mind is tranquillised and purified and the pure psyche liberated from the insistence of the desire soul, these experiences are free from any serious danger, — except indeed that of limitation and a certain element of error which cannot be entirely eliminated so long as the soul experiences and acts on the mental level. For there is then a pure action of the true psychical consciousness and its powers, a reception of psychical experience pure in itself of the worse deformations, although subject to the limitations of the representing mind, and capable of a high spiritualisation and light. The complete power and truth, however, can only come by the opening of the supermind and the supramentalising of the mental and psychical experience.” CWSA-24/The Synthesis of Yoga-874-875,

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17: The Mother’s Agenda/Vol-1/417,

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18: The Mother’s Agenda-4/134,

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19: “Sri Krishna has shown me the true meaning of the Vedas, not only so, but he has shown me a new Science of Philology showing the process and origins of human speech so that a new Nirukta can be formed and the new interpretation of the Veda based upon it. He has also shown me the meaning of all in the Upanishads that is not understood either by Indians or Europeans. I have therefore to re-explain the whole Vedanta and Veda in such a way that it will be seen how all religion arises out of it and is one everywhere. In this way it will be proved that India is centre of the religious life of the world and its destined saviour through the Sanatana Dharma.” Sri Aurobindo/SABCL-27/433-34, “And then what Krishna must I challenge, — the Krishna of the Gita who is the transcendent Godhead, Paramatma, Parabrahma, Purushottama, the cosmic Deity, master of the universe, Vasudeva who is all, the immanent in the heart of all creatures, or the Godhead who was incarnate at Brindavan and Dwarka and Kurukshetra and who was the guide of my Yoga and with whom I realised identity?” CWSA-35/Letters on Himself and the Ashram-p-431-432,

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20: “When I returned from Japan and we began to work together, Sri Aurobindo had already brought the Supramental light into the mental world and was trying to transform the Mind. ‘It’s strange,’ He said to me, ‘it is an endless work! Nothing seems to get done—everything is done and then constantly has to be done all over again.’ Then I gave Him my personal impression, which went back to the old days with Theon: ‘It will be like that until we touch bottom.’ So instead of continuing to work in the Mind, both of us (I was the one who went through the experience…how to put it? …practically, objectively; He experienced it only in His consciousness, not in the body—but my body has always participated), both of us descended immediately (it was done in a day or two) from the Mind into the Vital, and so on quite rapidly, leaving the Mind as it was, fully in the light but not permanently transformed.” The Mother’s Agenda/Vol-2/379,

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21: “I think I made this experiment in 1904, so when I arrived here it was all a work accomplished and a well-known domain; and when the question of finding the Supermind came up, I had only to resume an experience I was used to – I had learned to repeat it at will, through successive exteriorizations. It was  a voluntary process.” The Mother’s Agenda/ November 7, 1961,

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22: “There is no difference between the Mother’s path and mine; we have and have always had the same path, the path that leads to the supramental change and the divine realisation; not only at the end, but from the beginning they have been the same…The attempt to set up a division and opposition of this kind, putting the Mother on one side and myself on another and opposite or quite different side, has always been a trick of the forces of the Falsehood when they want to prevent a sadhaka from reaching the Truth. Dismiss all such falsehoods from your mind.” CWSA-32/The Mother with Letters on the Mother-81, “I wrote once before that these ideas about the separation between the Mother and myself and our paths being different or our goal different are quite erroneous. Our path is the same; our goal too is the same — the Supramental Divine.” CWSA-32/The Mother with Letters on the Mother-81, “When in your heart and thought you will make no difference between Sri Aurobindo and me, when to think of Sri Aurobindo will be to think of me and to think of me will mean to think of Sri Aurobindo inevitably, when to see one will mean inevitably to see the other, like one and the same Person, - then you will know that you begin to be open to the supramental force and consciousness.” The Mother’s Centenary Works/Vol-13/p-32

 

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23: “And so I looked. "Is it something particular to this body?" I wondered. To everyone who has lived closely with it, my body gives the impression of two things: (1) a very concentrated, very stubborn will, and ...(2) such endurance! Sri Aurobindo used to tell me he had never dreamed a body could have such endurance. And that's probably why. But I don't want to curtail this ability in any way, because it is (1) a CELLULAR will, and (2) a cellular endurance too – which is quite intriguing. It's not a central will and central endurance (that's something else altogether) – it's cellular. That's why Sri Aurobindo used to tell me this body had been specially prepared and chosen for the Work – because of its capacity for obstinate endurance and will. But that's no reason to exercise this ability uselessly! So I am making sure it relaxes now; I tell it constantly, " Now, now! Just let go! Relax, have some fun, where's the harm in it?" I have to tell it to be quiet, very quiet. And it's very surprised to hear that: "Ah! Can I live that way? I don't have to hurry? I can live that way?"” The Mother’s Agenda-January-1, 1962,

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24: CWSA-32/The Mother with Letters on the Mother/-p-50,

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25: CWSA/24/The Synthesis of Yoga/p-613,

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26 : The Gita-4.3,

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27: The Mother-1,

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28 : The Mother-57,

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29: CWSA/19/Essays on the Gita/p-556,

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30: The Mother-2,

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31: The Mother-61-62,

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32 : CWSA-22/The Life Divine/p-1060,

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33: CWSA-22/The Life Divine/p-1080,

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34: CWSA-32/The Mother with Letters on the Mother/p-13,

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35: CWSA-32/The Mother with Letters on the Mother/p-3,

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36: CWSA-32/The Mother with Letters on the Mother/p-26,

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37: CWSA-32/The Mother with Letters on the Mother/p-25,

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38: CWSA-32/The Mother with Letters on the Mother/p-23,

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39: CWSA-22/The Life Divine/p-963-64,

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40: CWSA-22/The Life Divine/p-940,

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41: CWSA-23/The Synthesis of Yoga/p-392,

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42: CWSA-32/The Mother with Letters on the Mother/p-14,

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43: CWSA-19/Essays on the Gita-162,

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44: “It is binding on the developing (Soul) but not yet perfectly developed individual in the shape of social duty, family obligation, communal or national demand, so long as it is not in conflict with his growing sense of the higher Right. But the sadhaka of the Karmayoga will abandon this also to the Lord of works. After he has made this surrender, his social impulses and judgments will, like his desires, only be used for their exhaustion or, it may be, so far as they are still necessary for a time to enable him to identify his lower mental nature with mankind in general or with any grouping of mankind in its works and hopes and aspirations. But after that brief time is over, they will be withdrawn and a divine government will alone abide. He will be identified with the Divine and with others only through the divine consciousness and not through the mental nature.” CWSA/23/The Synthesis of Yoga-210-11, “Hatred and disliking and scorn and repulsion, clinging and attachment and preference are natural, necessary, inevitable at a certain stage: they attend upon or they help to make and maintain Nature’s choice in us. But to the Karmayogin they are a survival, a stumbling-block, a process of the Ignorance and, as he progresses, they fall away from his nature. The child-soul needs them for its growth; but they drop from an adult (Soul) in the divine culture.” CWSA/23/The Synthesis of Yoga-223, “The fruit we covet may be a reward of internal pleasure; it may be the accomplishment of some preferred idea or some cherished will or the satisfaction of the egoistic emotions, or else the pride of success of our highest hopes and ambitions. Or it may be an external reward, a recompense entirely material, wealth, position, honour, victory, good fortune or any other fulfilment of vital or physical desire. But all alike are lures by which egoism holds us. Always these satisfactions delude us with the sense of mastery and the idea of freedom, while really we are harnessed and guided or ridden and whipped by some gross or subtle, some noble or ignoble, figure of the blind Desire that drives the world.” CWSA-23/The Synthesis of Yoga-102, “There is too, on a higher level, the equality of the stoic, the equality of a devout resignation or a sage detachment, the equality of a soul aloof from the world and indifferent to its doings. These too are insufficient; first approaches they can be, but they are at most early soul-phases only or imperfect mental preparations for our entry into the true and absolute self-existent wide evenness of the spirit.” CWSA-23/The Synthesis of Yoga-103,

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45: The Mother’s Agenda/10.08.1960,

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46: CWSA-22/The Life Divine/p-906-907,

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47: The Mother/Questions and Answers, TMCW- 7/267,48: “In its nature and law the Overmind is a delegate of the Supermind Consciousness, its delegate to the Ignorance. Or we might speak of it as a protective double, a screen of dissimilar similarity through which Supermind can act indirectly on an Ignorance whose darkness could not bear or receive the direct impact of a supreme Light. Even, it is by the projection of this luminous Overmind corona that the diffusion of a diminished light in the Ignorance and the throwing of that contrary shadow which swallows up in itself all light, the Inconscience, became at all possible. For Supermind transmits to Overmind all its reali- ties, but leaves it to formulate them in a movement and according to an awareness of things which is still a vision of Truth and yet at the same time a first parent of the Ignorance. A line divides Supermind and Overmind which permits a free transmission, allows the lower Power to derive from the higher Power all it holds or sees, but automatically compels a transitional change in the passage. The integrality of the Supermind keeps always the essential truth of things, the total truth and the truth of its individual self-determinations clearly knit together; it maintains in them an inseparable unity and between them a close interpen- etration and a free and full consciousness of each other: but in Overmind this integrality is no longer there. And yet the Over- mind is well aware of the essential Truth of things; it embraces the totality; it uses the individual self-determinations without being limited by them: but although it knows their oneness, can realise it in a spiritual cognition, yet its dynamic movement, even while relying on that for its security, is not directly determined by it. Overmind Energy proceeds through an illimitable capacity of separation and combination of the powers and aspects of the integral and indivisible all-comprehending Unity. It takes each Aspect or Power and gives to it an independent action in which it acquires a full separate importance and is able to work out, we might say, its own world of creation.” CWSA-21/The Life Divine/p-293