Preparing the Being for the Spiritual Quest

The vital nature of the human being craves the type of excitement that comes with extraordinary experiences. True spiritual progress, however, requires that a balance be maintained between what the human instrument can hold effectively, and how much Force is brought to bear from the higher planes. The story of the unbaked jar not being able to hold the water cascading into it illustrates the issue. There are many instances of seekers who suddenly have an experience that completely imbalances them, in some cases causing delusion, disorientation, misapplication of what is coming into them, and even physical disruptions to their health and wellness, even up to and including death!

The ancient tales tell of extraordinary lengths to which teachers have gone to prepare their disciples for the spiritual experiences and energies they will need to be able to receive, hold and deploy in their lives. The Upanishadic story of the youth who was sent into the forest with two cattle and told to return for teaching when the herd reached 1000, certainly makes it clear that an enormous amount of effort goes into preparing the body, life and mind for the spiritual endeavour. Tibet’s great yogi, Milarepa, was subjected to years of hard manual labor of building (and taking apart and rebuilding) various structures at the behest of the Guru Marpa, before he was finally granted the direct teachings. The central thread here is the amount of preparedness and readiness that needs to be trained into the lower nature so that it can effectively contact, receive, sustain and utilize the higher energies.

Sri Aurobindo points out that the ability to reduce or dissolve the ego-centric focus, through the coming forward of the soul or psychic being, and creating the attitude of self-giving and devotion thereby, is a key secret to allowing this to occur with less danger of upset and imbalance.

Sri Aurobindo writes: “Do not be over-eager for experiences; for experiences you can always get, having once broken the barrier between the physical mind and the subtle planes. What you have to aspire for most is the improved quality of the recipient consciousness in you, discrimination in the mind, the unattached impersonal Witness look on all that goes on in you and around you, purity in the vital, calm equanimity, enduring patience, absence of pride and the sense of greatness — and more especially, the development of the psychic being in you — surrender, self-giving, psychic humility, devotion. It is a consciousness made up of these things, cast in this mould, that can bear without breaking, stumbling or deviation into error the rush of lights, power and experiences from the supraphysical planes. An entire perfection in these respects is hardly possible until the whole nature from the higher mind to the subconscient physical is made one in the light that is greater than the mind, but a sufficient foundation and a consciousness always self-observant, vigilant and growing in these things is indispensable — for perfect purification is the basis of the perfect Siddhi.”

Sri Aurobindo, Integral Yoga: Sri Aurobindo’s Teaching and Method of Practice, Chapter 7, Experiences and Realisations, The Intermediate Zone, pp. 187-189

The Need to Open and Bring Forward the Inner Psychic Being

Humanity has tried countless ways to solve the existential questions and crises that we face living in the world around us and interacting with all other beings who share the space with us. Religion, law, social development, economic development, technology, and others have each had their chance to uplift human existence. Yet, we find that each attempt faces limitations that prove that the solution is not in these things. Human nature itself is found to have its weaknesses and limitations, and habitual modes of acting and reacting, and we find that as long as human nature has not changed, we remain essentially the same, facing the same problems, with ever-increasing risks and stakes involved as we enhance our technological capability to effect change in the outer world.

Sages and seers throughout history have counseled that nothing can really be effectively changed without a change in human nature. But how do we go about changing human nature? As long as we live in the surface consciousness of our body-life-mind complex, controlled through the ego-personality, we are bound to remain within the limitations of that formulation.

Sri Aurobindo provides a solution and a methodology for the change of human nature that is required. He explains that there is not only our outer surface being and personality, but also an inner being which is the true central force and guide of our life trajectory. When this inner being takes up an active role and begins to make itself felt in the outer being, an aspiration arises to transcend the limits of the outer life and the true spiritual quest begins. The essential step involves a triple transformation: the psychic transformation which puts the individual in touch with his soul and the soul’s aspiration and opens the inner being; the spiritual transformation which links the individual with the universal and transcendent aspects of existence and the oneness of all creation, and the supramental transformation which brings about the shift of standpoint that releases the higher levels of consciousness into action in the human instrument and the world with which we interact.

The psychic transformation brings forth the flame of aspiration and devotion, the contact with the inner psychology, the inner mind, vital and physical that are receptive to the pure action of the forces that operate at each of these levels or planes, and reduces or eliminates the role of the ego-personality so that it no longer can control the direction of the being’s development in life and in relation to the rest of the creation.

Sri Aurobindo writes: “It is equally important for those who want that union with the Divine without which the transformation is impossible. The aspiration could not be realised if you remained bound by your external self, tied to the physical mind and its petty movements. It is not the outer being which is the source of the spiritual urge; the outer being only undergoes the inner drive from behind the veil. it is the inner psychic being in you that is the bhakta, the seeker after the union and the Ananda, and what is impossible for the outer nature left to itself becomes perfectly possible when the barrier is down and the inner self in the front. For, the moment this comes strongly to the front or draws the consciousness powerfully into itself, peace, ecstasy, freedom, wideness, the opening to light and a higher knowledge begin to become natural, spontaneous, often immediate in their emergence.”

Sri Aurobindo, Integral Yoga: Sri Aurobindo’s Teaching and Method of Practice, Chapter 7, Experiences and Realisations, The Inward Movement, pp. 174-179

Spiritual Experiences Are Real

For the individual who has a spiritual experience, one of the most notable characteristics is the absolute and incontrovertible ‘reality’ of the experience. Yet, people who live primarily in the surface consciousness tend to treat such experiences, when related, as somehow less real or even unreal, compared to the experience of the outer world. Terms such as dream, hallucination, or delusion frequently are used, and in many cases, the person having such inner experiences is lumped in with those who require some form of counseling or mental health support.

Sometimes the experiences take the form of an action in some other world or plane, particularly in a subtle physical, vital or inner mental plane, where events take place and work themselves out somewhat differently than in the outer world. Some of the vital planes may in fact transcribe themselves to the individual in something of a dreamlike character as to sequence or interaction within the experience.

Several points must be kept in mind. First, the experience of the outer world itself can take on the sense of being a phantasmagoria with no ultimate provable reality. We do not experience the outer world directly, but through interaction through senses which relay signals to the mind, which then goes ahead and interprets them. The same outer circumstance may indeed be perceived differently by different individuals based on the acuity of their senses, the clarity of the reception, and the filter and interpretation placed by the mind. Using the criteria so often cited by those who live in the surface consciousness upon the spiritual experiences of others, the outer world would suffer the same analytical result.

The second point is that our surface being is strictly limited as to the type of things it can actually perceive or relate to, and we constantly are finding that we have to correct our understanding of the world as our knowledge becomes more subtle and our capacity to measure and identify increases. Many things which make little or no sense when viewed purely from the outer consciousness suddenly gain real significance when viewed from the spiritual viewpoint. The existence of other worlds, other planes of existence, and other forces or beings who inhabit and act on these planes is something that science today is beginning to appreciate, and theories such as multiple universes, string theory etc. are developments taking the scientist into the realm already trod by the spiritual explorer. It is also true that we are not strictly limited to the outer surface body-life-mind complex, but ourselves act and interact on these subtler inner levels of consciousness and existence.

A third point is that spiritual experiences, which present themselves with an overwhelming sense of greater reality than the outer world to those who experience them, tend to change the way the individual responds, thinks, acts, feels and perceives things. This shows us the power and reality of this experience, in that it has the ability to change the life of the seeker. For the practitioner of the integral yoga, which recognises that the transformative forces which are in the processing of manifesting into the physical world actually have their source in other planes of existence, it is important to understand these forces and the planes from which they act upon the seeker.

Sri Aurobindo notes: “The sadhak must understand that these experiences are not mere imaginations or dreams but actual happenings, for even when, as often occurs, they are formations only of a wrong or misleading or adverse kind, they have still their power as formations and must be understood before they can be rejected and abolished. Each inner experience is perfectly real in its own way, although the values of different experiences differ greatly, but it is real with the reality of the inner self and the inner planes. It is a mistake to think that we live physically only, with the outer mind and life. We are all the time living and acting on other planes of consciousness, meeting others there and acting upon them, and what we do and feel and think there, the forces we gather, the results we prepare have an incalculable importance and effect, unknown to us, upon our outer life. Not all of it comes through, and what comes through takes another form in the physical — though sometimes there is an exact correspondence; but this little is at the basis of our outward existence. All that we become and do and bear in the physical life is prepared behind the veil within us. It is therefore of immense importance for a yoga which aims at the transformation of life to grow conscious of what goes on within these domains, to be master there and be able to feel, know and deal with the secret forces that determine our destiny and our internal and external growth or decline.”

Sri Aurobindo, Integral Yoga: Sri Aurobindo’s Teaching and Method of Practice, Chapter 7, Experiences and Realisations, The Inward Movement, pp. 174-179

Experience and Signs of Spiritual Development in the Consciousness

When we experience something in the physical body, it is a sensation that carries a nervous impulse to the brain, which interprets whether it is cold or hot, dry or wet, painful or pleasurable, etc. Similarly, vital reactions and emotions are experienced through the release of various hormones into the bloodstream which travel to the brain and create the vital experience. When the mind is active, various parts of the brain become activated through the release of neuro-transmitters which activate various nerve pathways and thereby create the sense of memory, creative imagination, will, or thought that indicates an active mental process. We cannot “see” any of these reactions or experiences but we trust them through training and habit to be real and meaningful for our individual life processes and decision-making skills. Humanity has also created a collective understanding of shared experience and thus, we determine the reality of the physical, vital and mental experiences based on this shared experience.

When it comes to spiritual experience, therefore, the issue is not that we perceive it in some totally different way, but that the experience itself is something that goes outside our normal, habitual bounds for what the body, life and mind accept as normal and usual. Some of these experiences are very much felt in a physical way, such as the descent of a force from above, while others are more subtle such as the feeling of a deep peace overwhelming the being, or a spontaneous uprush of adoration or devotion. The experience of the Kundalini energy has been reported to be something that is physically palpable. One of the primary characteristics of spiritual experiences, in fact, is the absolute authenticity with which they present themselves to the awareness. Some may be very intense, some may be overwhelming, while others are quite subtle in their action, but all of them are incontrovertibly real to those who experience them. Another factor to consider is that spiritual experiences have been reported independently, throughout the world, throughout humanity’s history, and collectively there is a body of evidence that validates the reality of these experiences, taking them outside the realm of pure subjectivity without an external basis.

Sri Aurobindo notes: “This inward movement takes place in many different ways and there is sometimes a complex experience combining all the signs of the complete plunge. There is a sense of going in or deep down, a feeling of the movement towards inner depths; there is often a stillness, a pleasant numbness, a stiffness of the limbs. This is the sign of the consciousness retiring from the body inwards under the pressure of a force from above, — that pressure stabilising the body into an immobile support of the inner life, in a kind of strong and still spontaneous asana. There is a feeling of waves surging up, mounting to the head, which brings an outer unconsciousness and an inner waking. It is the ascending of the lower consciousness in the Adhara to meet the greater consciousness above. It is a movement analogous to that on which so much stress is laid in the Tantric process, the awakening of the Kundalini, the Energy coiled up and latent in the body and its mounting through the spinal cord and the centres (cakras) and the Brahmarandhra to meet the Divine above. In our yoga it is not a specialised process, but a spontaneous uprush of the whole lower consciousness sometimes in currents or waves, sometimes in a less concrete motion, and on the other side a descent of the Divine Consciousness and its Force into the body. This descent is felt as a pouring in of calm and peace, of force and power, of light, of joy and ecstasy, of wideness and freedom and knowledge, of a Divine Being or a Presence — sometimes one of these, sometimes several of them or all together.”

Sri Aurobindo, Integral Yoga: Sri Aurobindo’s Teaching and Method of Practice, Chapter 7, Experiences and Realisations, The Inward Movement, pp. 174-179

The Nature and Forms of Spiritual Experience

How do we distinguish what is an actual spiritual experience? We have an inherent bias towards believing and accepting perceptions and reactions to outer stimuli, the objects of the senses, and the reactions that arise inwardly from those stimuli. When it comes to an inner feeling or experience, how can we know it is “real” and what it signifies? In some cases, inner feelings actually are validated through external factual circumstances or events, and then we can appreciate that there must have been something that we can objectively point to. We get a feeling that we are being watched, or someone is stalking us, or that we are in a place where something is about to happen, and we find that indeed, the feeling turns out to be a harbinger of a later real external event. Yet it is not possible to classify all spiritual or psychic experiences solely based on an immediate external feedback. In such cases, it is important to note that the physical world is not the ultimate arbiter of what is “real” in existence. We do not “see” electricity, but we know it is there based on the effect that it causes in its presence.

Considerable research has been done to try to validate a vast range of experiences or feelings that people report. Out of body experiences, where the individual can actually observe his body and surroundings from outside and see what is taking place, are one such area that have been reported time and again by many individuals. The collective weight of so many reports that share similar characteristics will tend to validate the inner experience with an external documentation. Near death experiences and information brought back through those experiences are another category that obtains substantial validation from the large number of individuals who report them.

There remain many experiences that are reported by individuals, but which are less known or less frequent, and thus cannot claim the validation of many independent reports. This does not make them any less real, but they are clearly subjective to the individual experiencing them. One validation would be whether the experience has the power to change anything in the way the person sees, thinks, understands, feels, responds or acts. Every force that is active in the world accomplishes some form of result. As we can only know electricity based on its result, so also, inner spiritual or psychic experience can also be known by its result. Saul on the road to Damascus had a vision and heard a command and it changed his life. We can accept the reality of that spiritual experience as it had obvious consequences for the life of the individual.

Sometimes something that cannot be explained by the normal operation of the senses takes place and one may suddenly feel some force or a sense of peace descend into the being, creating a palpable change in the awareness and the status of the consciousness. Some people have reported the experience of feeling a sharp pain, or a deep loss connected to a family member at a distance. This was later determined to be the time that person died or had a serious accident. Clearly some occult connection created the feeling in the observer. Some people experience a widening of the mind or the entire being, something like an experience of a surrounding energy, and in some cases, this extends far beyond the individual body and embraces the larger world around one. These experiences can be partially described (they remain difficult to transcribe and explain in language that is not suited to such subtle, inward experiences and their effects) but remain individual experiences. In many cases, if not most, such experiences bring about changes in the attitude towards life, the way one responds to circumstances, and even the instant reactions one has to life situations.

Sri Aurobindo observes: “There is no law that a feeling cannot be an experience; experiences are of all kinds and take all forms in the consciousness. When the consciousness undergoes, sees or feels anything spiritual or psychic or even occult, that is an experience — in the technical yogic sense, for there are of course all sorts of experiences that are not of that character. The feelings themselves are of many kinds. The word feeling is often used for an emotion, and there can be psychic or spiritual emotions which are numbered among yogic experiences, such as a wave of suddha bhakti or the rising of love towards the Divine. A feeling also means a perception of something felt — a perception in the vital or psychic or in the essential substance of the consciousness. I find even often a mental perception when it is very vivid described as a feeling. If you exclude all these feelings and kindred ones and say that they are feelings, not experiences, then there is very little room left for experiences at all. Feeling and vision are the main forms of spiritual experience. One sees and feels the Brahman everywhere; one feels a force enter or go out from one; one feels or sees the presence of the Divine within or around one; one feels or sees the descent of Light; one feels the descent of Peace or Ananda. Kick out all that on the ground that it is only a feeling and you make a clean sweep of most of the things that we call experience. Again, we feel a change in the substance of the consciousness or the state of consciousness. We feel ourselves spreading in wideness and the body as a small thing in the wideness (this can be seen also); we feel the heart-consciousness being wide instead of narrow, soft instead of hard, illumined instead of obscure, the head-consciousness also, the vital, even the physical; we feel thousands of things of all kinds and why are we not to call them experience? Of course it is an inner sight, an inner feeling, subtle feeling, not material, like the feeling of a cold wind or a stone or any other object, but as the inner consciousness deepens it is not less vivid or concrete, it is even more so.”

Sri Aurobindo, Integral Yoga: Sri Aurobindo’s Teaching and Method of Practice, Chapter 7, Experiences and Realisations, Spiritual Experience and Realisation, pp. 171-174

What Is Spirituality?

Surveys done of young people today indicate a strong movement to reduce the role of the mainstream organised religions with people claiming to be “spiritual” not “religious”. What is spirituality and how does it differ from being religious?

Religions tend to focus on a fixed belief system and set of observances and rituals that are intended to deliver the solace, support and comfort to those who practice that religion. Many religions, in particular those stemming from the Judeo-Christian source, rely on a particular leadership hierarchy to interpret the tenets of the religion and ensure conformity with the practice of religion. In many cases, the ego-personality is supported and encouraged with various potential rewards and punishments for following, or failing to follow, the rules set down by that religion.

Hinduism, in particular, becomes harder to define in this way due to the vast range of beliefs and observances which vary from one sect or group to another. Even here, however, certain basic principles of religion are operative, although in concept, the Sanatana Dharma is intended to go beyond all rules and fixed practices to lead the individual to the practice of spirituality, the direct relation of each individual to the Divine, and the realisation of that truth by the individual. Sri Krishna, in the Bhagavad Gita, advises Arjuna to “abandon all Dharmas” and live in the greater truth of oneness through taking refuge in the Divine alone.

Sri Krishna goes on to provide the essential definition of spirituality: “Completely giving up desire and attachment, having put away egoism, violence, arrogance, desire, wrath, the sense and instinct of possession, free from all I-ness and my-ness, calm and luminous impassive — one is fit to become the Brahman.” (Bhagavad Gita Ch. 18, v. 53, from Bhagavad Gita and Its Message by Sri Aurobindo)

The essence of spirituality is to transcend the limitation of the individual ego-consciousness and shift to the divine standpoint with the individual being acting as a nexus, but not a determiner of the action of life in the world.

Sri Aurobindo notes: “It is spirituality when you begin to become aware of another consciousness than the ego and begin to live in it or under its influence more and more. It is that consciousness wide, infinite, self-existent, pure of ego etc. which is called Spirit (Self, Brahman, Divine), so this necessarily must be the meaning of spirituality. Realisation is this and all else that the experience and growth of this greater consciousness brings with it.”

Sri Aurobindo, Integral Yoga: Sri Aurobindo’s Teaching and Method of Practice, Chapter 7, Experiences and Realisations, Spiritual Experience and Realisation, pp. 171-174

The Knowledge of the Mystics

We generally rely on the information provided by our senses to understand the world we live in. This information, however, is subject to misperception and misinterpretation, leading us to vastly distort the truth of what we ‘know’. For countless years, most of humanity believed that the sun rotated around the earth, based on the evidence of the senses. We now know this to be the opposite of the truth. A smaller portion of humanity relies heavily on the powers of the intellect to determine truth. Yet the intellect is also very much subject to the same issues of faulty data and faulty interpretation of the data, and other logical fallacies. Yet with the combined power of the senses and the intellect, somehow humanity has found a way to advance its knowledge over time, identify and correct errors and improve its overall ability to act in the world. Yesterday’s truth turns into today’s error, as new information and new interpretive powers come forward and bring us a new understanding. The disease we call malaria was named such because the leading lights of the time associated it with “bad air” rather than with an infection carried by a specific type of mosquito. European explorers faced disbelief and fear when they eventually concluded the world was round, not flat, and thus, could be circumnavigated. Much of the technology we rely on today, to communicate wirelessly across the world, to fly in the air, to send people to the moon, to create vaccines to deadly diseases, was based on ideas that the senses and the intellect previously had indicated were crazy and impossible.

The mystic recognises that each step of humanity’s progress brings forward knowledge that was more subtle, and unseen by either the senses or the rational mind prior to the discovery, and thus, there is a real basis for the knowledge of the mystic as informing the next steps in humanity’s progress towards the recognition of the truth of existence. The famous inventor of the 20th Century, Nikola Tesla once described the vision he had that led to the understanding of electricity and the invention of technology based on “alternating current”, a concept that was derided by the intellectual luminaries of the time, including Thomas Edison. Today we rely on alternating current to power electrical systems throughout the world. Mystics of the past have described the spherical nature of the world, long before the intellectual knowledge caught up. Mystics have recognised the oneness of all life and the interdependence of that life, a fact which is just now becoming clear to the intellectual knowledge, and which is certain to be the key to saving us from the existential crisis brought about by a fragmented, linear process that has taken over humanity at least since the advent of the industrial revolution and which is destroying the very basis of existence on the planet. Mystics also recognised that Matter was actually made of Energy, and that Energy was created by Consciousness. This also is now being recognised and accepted by the intellectual elite of the world.

It thus becomes obvious that whatever processes are utilized by the mystics to obtain their knowledge, they provide valuable insights and advance direction for the mind and the senses to later appreciate, understand and then utilize to implement the technology that we rely on in the world, as well as provide potentially significant insight into the purpose and significance of our existence and our individual human lives. Of course, as with all forms of knowledge, that obtained through mystical insight is eventually subject to validation and development in all fullness; yet, the mystical knowledge eventually not only can withstand the test of time, but can find validation by the developed human instruments of knowledge.

Sri Aurobindo observes: “As there is a category of facts to which our senses are our best available but very imperfect guides, as there is a category of truths which we seek by the keen but still imperfect light of our reason, so according to the mystic, there is a category of more subtle truths which surpass the reach both of the senses and the reason but can be ascertained by an inner direct knowledge and direct experience. These truths are supersensuous, but not the less real for that: they have immense results upon the consciousness changing its substance and movement, bringing especially deep peace and abiding joy, a great light of vision and knowledge, a possibility of the overcoming of the lower animal nature, vistas of a spiritual self-development which without them do not exist. A new outlook on things arises which brings with it, if fully pursued into its consequences, a great liberation, inner harmony, unification — many other possibilities besides. These things have been experienced, it is true, by a small minority of the human race, but still there has been a host of independent witnesses to them in all times, climes and conditions and numbered among them are some of the greatest intelligences of the past, some of the world’s most remarkable figures. Must these possibilities be immediately condemned as chimeras because they are not only beyond the average man in the street but also not easily seizable even by many cultivated intellects or because their method is more difficult than that of the ordinary sense or reason? If there is any truth in them, is not this possibility opened by them worth pursuing as disclosing a highest range of self-discovery and world-discovery by the human soul? At its best, taken as true, it must be that — at its lowest taken as only a possibility, as all things attained by man have been only a possibility in their earliest stages, it is a great and may well be a most fruitful adventure.”

Sri Aurobindo, Integral Yoga: Sri Aurobindo’s Teaching and Method of Practice, Chapter 7, Experiences and Realisations, Spiritual Experience and Realisation, pp. 171-174

Doubt, and Certitude About the Divine

“Seeing is believing” has been a proverb for humanity since time immemorial. Yet, as we delve deeper into the way the world functions, we come to understand that what we see is not always an accurate reflection of the underlying reality. We see the sun rise in the East and set in the West on a daily basis, and for ages, we believed that this meant that the sun rotated around the earth. Today in the age of the internet and digital manipulation of information and images, we understand that not everything we see is actually true and accurate. We learn to doubt what we see until we get further confirmations.

On the other hand, there are some experiences that do not necessarily require the input from our fallible senses and mental interpretations of what we perceive. The experience of being alive is one, but not the only, experience that transcends the sense perceptions and the mind’s interpretations. This is what we may call an ‘existential’ experience. Other existential experiences fall into the realm of what we experience as the certitude of spiritual experience. When these experiences occur, they have such a powerful and overwhelming intensity and reality that doubt does not enter into the picture. There are different forms of ‘knowing’ and the physical and vital sensations and the mental interpretations are one such way, but not the most certain or secure in their accuracy. The existential knowing, a knowledge by identity, which takes over the entire being, is the basis of spiritual experience and it resides on a bed of certainty that is missing from our physical forms of knowledge.

Sri Aurobindo notes: “…I have started writing [about doubt], but I will begin not with doubt but with the demand for the Divine as a concrete certitude, quite as concrete as any physical phenomenon caught by the senses. Now, certainly, the Divine must be such a certitude not only as concrete but more concrete than anything sensed by ear or eye or touch in the world of Matter; but it is a certitude not of mental thought but of essential experience. When the Peace of God descends on you, when the Divine Presence is there within you, when the Ananda rushes on you like a sea, when you are driven like a leaf before the wind by the breath of the Divine Force, when Love flowers out from you on all creation, when Divine Knowledge floods you with a Light which illumines and transforms in a moment all that was before dark, sorrowful and obscure, when all that is becomes part of the One Reality, when the Reality is all around you, you feel at once by the spiritual contact, by the inner vision, by the illumined and seeing thought, by the vital sensation and even by the very physical sense, everywhere you see, hear, touch only the Divine. Then you can much less doubt it or deny it than you can deny or doubt daylight or air or the sun in heaven — for of these physical things you cannot be sure but they are what your senses represent them to be; but in the concrete experiences of the Divine, doubt is impossible.”

Sri Aurobindo, Integral Yoga: Sri Aurobindo’s Teaching and Method of Practice, Chapter 4 The Divine, the Gods and the Divine Force, The Divine pp. 77-82