In keeping with Aurobindo’s central theme identification of spiritual evolution as a dynamic and ongoing process in life, his yoga identified three principle transformations as necessary to further that evolution here on Earth. Many other Indian sadhanas focused on one transformation, or perhaps two at most, and some yogas were not even clear on which of multiple paths were being pursued (or that indeed more than one path was possible). But Aurobindo noted with piercing clarity that the two common goals of yoga led to a liberation of the individual from the dilemmas of subject-object consciousness, but did nothing to further man’s spiritual station here on the planet and permanently advance humanity, in the same way as when mind emerged from life. For that, the third step was necessary.
In brief, the three transformations were:
- Psychic Transformation: An unveiling and bringing forth of the inner being, the spark of the Divine or “Inner Light” residing behind the heart in each human being. Here in the West, we call the psychic being the soul; Aurobindo was one of only a very few in India to see this as a clearly identified movement on its own and to set this as a goal in its own right.
- Spiritual Transformation: An opening upward and bringing down of the qualities of the wide Spirit above, identified as “Sat-Chit-Ananda” or Being-Consciousness-Bliss through the crown and vertical core of the body. This was the goal of most Indian yogas. One could think of this as the opening of an “escape hatch” for the shut-in individual as a the liberation of the human spirit. These first two movements could happen independently of each other and in any order, but the psychic transformation was recommended first to make the way safe and provide ongoing individual guidance for the remainder of the sadhana.
- Supramental Transformation: The final act, a permanent bringing down/anchoring and incarnating of the qualities of the Spirit and Inner Being in human consciousness on the Earth plane. Both of the aforementioned transformations were prerequsites for this final transformation.
The excerpts below address the second transformation, the spiritual descent.
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An early illumination from above or a rending of the upper velamen can come, as an outcome of aspiration or some inner readiness, or it may even come uncalled for or not called for by any conscious part of the mind, — perhaps by a secret subliminal necessity or by an action or pressure from the higher levels, by something which is felt as the touch of the Divine Being, the touch of the Spirit, — and its results can be exceedingly powerful. But if it is brought about by a premature pressure from below, it can be attended with difficulties and dangers which are absent when the full psychic emergence precedes this first admission to the superior ranges of our spiritual evolution. The choice, however, does not always rest with our will, for the operations of the spiritual evolution in us are very various, and according to the line it has followed will be the turn taken at any critical phase by the action of the Consciousness-Force in its urge towards a higher self-manifestation and formation of our existence.
If the rift in the lid of mind is made, what happens is an opening of vision to something above us or a rising up towards it or a descent of its powers into our being.
–Sri Aurobindo Ghose, The Life Divine, Chapter XXV.
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This is the third motion, the descent of which is essential for bringing the permanent ascension, an increasing inflow from above, an experience of reception and retention of the descending Spirit or its powers and elements of consciousness. This experience of descent can take place as a result of other the other two movements or automatically before either has happened, through a sudden rift in the lid or a percolation, a downpour or an influx. A light descends and touches or envelops or penetrates the lower being, the mind, the life or the body; or a presence or a power or a stream of knowledge pours in waves or currents, or there is a flood of bliss or a sudden ecstasy; the contact with the superconscient has been established.
–Sri Aurobindo Ghose, The Life Divine, Chapter XXV.
Additional resources:
Integral Yoga of Sri Aurobindo & The Mother – A thorough and excellent blog on the Integral Yoga, Aurobindo, and the Mother.
Via Perennis 