The adoration of the impersonal Divine would not be strictly a Yoga of devotion according to the current interpretation; for in the current forms of Yoga it is supposed that the Impersonal can only be sought for a complete unity in which God and our own person disappear and there is none to adore or to be adored; only the delight of the experience of oneness and infinity remains. But in truth the miracles of spiritual consciousness are not to be subjected to so rigid a logic. When we first come to feel the presence of the infinite, as it is the finite personality in us which is touched by it, that may well answer to the touch and call with a sort of adoration. Secondly, we may regard the Infinite not so much as a spiritual status of oneness and bliss, or that only as its mould and medium of being, but rather as the presence of the ineffable Godhead to our consciousness, and then too love and adoration find their place. And even when our personality seems to disappear into unity with it, it may still be–and really is–the individual divine who is melting to the universal or the supreme by a union in which love and lover and loved are forgotten in a fusing experience of ecstasy, but are still there latent in the oneness and subconsciently persisting in it. All union of the self by love must necessarily be of this nature. We may even say, in a sense, that it is to have this joy of union as the ultimate crown of all the varied experiences of spiritual relation between the individual soul and God that the One became many in the universe.
Still, the more varied and most intimate experience of divine love cannot come by the pursuit of the impersonal Infinite alone; for that the Godhead we adore must become near and personal to us. It is possible for the Impersonal to reveal within itself all the riches of personality when we get into its heart, and one who sought only to enter into or to embrace the infinite Presence alone, may discover in it things he had not dreamed of; the being of the Divine has surprises for us which confound the ideas of the limiting intellect. But ordinarily the way of devotion begins from the other end; it starts from and it rises and widens to its issue by adoration of the divine Personality. The Divine is a Being and not an abstract existence or a status of pure timeless infinity; the original and universal existence is He, but that existence is inseparable from consciousness and bliss of being, and an existence conscious of its own being and its own bliss is what we may well call a divine infinite Person,–Purusha. Moreover all consciousness implies power, Shakti; where there is infinite consciousness of being, there is infinite power of being, and by that power all exists in the universe. All beings exist by this Being; all things are the faces of God; all thought and action and feeling and love proceed from him and return to him, all their results have him for source and support and secret goal. It is to this Godhead, this Being that the Bhakti of an integral Yoga will be poured out and uplifted. Transcendent, it will seek him in the ecstasy of an absolute union; universal, it will seek him in infinite quality and every aspect and in all beings with a universal delight and love; individual, it will enter into all human relations with him that love creates between person and person.
It may not be possible to seize from the beginning on all the complete integrality of that which the heart is seeking; in fact, it is only possible if the intelligence, the temperament, the emotional mind have already been developed into largeness and fineness by the trend of our previous living. That is what the experience of the normal life is meant to lead to by its widening culture of the intellect, the aesthetic and emotional mind and of our parts too of will and active experience. It widens and refines the normal being so that it may open easily to all the truth of That which was preparing it for the temple of its self-manifestation. Ordinarily, man is limited in all these parts of his being and he can grasp at first only so much of the divine truth as has some large correspondence to his own nature and its past development and associations. Therefore God meets us first in different limited affirmations of his divine qualities and nature; he presents himself to the seeker as an absolute of the things he can understand and to which his will and heart can respond; he discloses some name and aspect of his Godhead. This is what is called in Yoga the ista-devata, the name and form elected by our nature for its worship. In order that the human being may embrace this Godhead with every part of himself, it is represented with a form that answers to its aspects and qualities and which becomes the living body of God to the adorer. These are those forms of Vishnu, Shiva, Krishna, Kali, Durga, Christ, Buddha, which the mind of man seizes on for adoration. Even the monotheist who worships a formless Godhead, yet gives to him some form of quality, some mental form or form of Nature by which he envisages and approaches him. But to be able to see a living form, a mental body, as it were, of the Divine gives to the approach a greater closeness and sweetness.
The way of the integral Yoga of bhakti will be to universalise this conception of the Deity, to personalise him intimately by a multiple and an all-embracing relation, to make him constantly present to all the being and to devote, give up, surrender the whole being to him, so that he shall dwell near to us and in us and we with him and in him. Manana and darsana, a constant thinking of him in all things and seeing of him always and everywhere is essential to this way of devotion. When we look on the things of physical Nature, in them we have to see the divine object of our love; when we look upon men and beings, we have to see him in them and in our relation with them to see that we are entering into relations with forms of him; when breaking beyond the limitation of the material world we know or have relations with the beings of other planes, still the same thought and vision has to be made real to our minds. The normal habit of our minds which are open only to the material and apparent form and the ordinary mutilated relation and ignore the secret Godhead within, has to yield by an unceasing habit of all-embracing love and delight to this deeper and ampler comprehension and this greater relation. In all godheads we have to see this one God whom we worship with our heart and all our being; they are forms of his divinity. So enlarging our spiritual embrace we reach a point at which all is he and the delight of this consciousness becomes to us our normal uninterrupted way of looking at the world. That brings us the outward or objective universality of our union with him. Inwardly, the image of the Beloved has to become visible to the eye within, dwelling in us as in his mansion, informing our hearts with the sweetness of his presence, presiding over all our activities of mind and life as the friend, master and lover from the summit of our being, uniting us from above with himself in the universe. A constant inner communion is the joy to be made close and permanent and unfailing. This communion is not to be confined to an exceptional nearness and adoration when we retire quite into ourselves away from our normal preoccupations, nor is it to be sought by a putting away of our human activities. All our thoughts, impulses, feelings, actions have to be referred to him for his sanction or disallowance, or if we cannot yet reach this point, to be offered to him in our sacrifice of aspiration, so that he may more and more descend into us and be present in them all and pervade them with all his will and power, his light and knowledge, his love and delight. In the end all our thoughts, feelings, impulses, actions will begin to proceed from him and change into some divine seed and form of themselves; in our whole inner living we shall have grown conscious of ourselves as a part of his being till between the existence of the Divine whom we adore and our own lives there is no longer any division. So too in all happenings we have to come to see the dealings with us of the divine Lover and take such pleasure in them that even grief and suffering and physical pain become his gifts and turn to delight and disappear finally into delight, slain by the sense of the divine contact, because the touch of his hands is the alchemist of a miraculous transformation. Some reject life because it is tainted with grief and pain, but to the God-lover grief and pain become means of meeting with him, imprints of his pressure and finally cease as soon as our union with his nature becomes too complete for these masks of the universal delight at all to conceal it. They change into the Ananda.
All the relations by which this union comes about, become on this path intensely and blissfully personal. That which in the end contains, takes up or unifies them all, is the relation of lover and beloved, because that is the most intense and blissful of all and carries up all the rest into its heights and yet exceeds them. He is the teacher and guide and leads us to knowledge; at every step of the developing inner light and vision, we feel his touch like that of the artist moulding our clay of mind, his voice revealing the truth and its word, the thought he gives us to which we respond, the flashing of his spears of lightning which chase the darkness of our ignorance. Especially, in proportion as the partial lights of the mind become transformed into lights of gnosis, in whatever slighter or greater degree that may happen, we feel it as a transformation of our mentality into his and more and more he becomes the thinker and seer in us. We cease to think and see for ourselves, but think only what he wills to think for us and see only what he sees for us. And then the teacher is fulfilled in the lover; he lays hands on all our mental being to embrace and possess, to enjoy and use it.
He is the Master; but in this way of approach all distance and separation, all awe and fear and mere obedience disappear, because we become too close and united with him for these things to endure and it is the lover of our being who takes it up and occupies and uses and does with it whatever he wills. Obedience is the sign of the servant, but that is the lowest stage of this relation, dasya. Afterwards we do not obey, but move to his will as the string replies to the finger of the musician. To be the instrument is this higher stage of self-surrender and submission. But this is the living and loving instrument and it ends in the whole nature of our being becoming the slave of God, rejoicing in his possession and its own blissful subjection to the divine grasp and mastery. With a passionate delight it does all he wills it to do without questioning and bears all he would have it bear, because what it bears is the burden of the beloved being.
He is the friend, the adviser, helper, saviour in trouble and distress, the defender from enemies, the hero who fights our battles for us or under whose shield we fight, the charioteer, the pilot of our ways. And here we come at once to a closer intimacy; he is the comrade and eternal companion, the playmate of the game of living. But still there is so far a certain division, however pleasant, and friendship is too much limited by the appearance of beneficence. The lover can wound, abandon, be wroth with us, seem to betray, yet our love endures and even grows by these oppositions; they increase the joy of reunion and the joy of possession; through them the lover remains the friend, and all that he does we find in the end has been done by the lover and helper of our being for our soul’s perfection as well as for his joy in us. These contradictions lead to a greater intimacy. He is the father and mother too of our being, its source and protector and its indulgent cherisher and giver of our desires. He is the child born to our desire whom we cherish and rear. All these things the lover takes up; his love in its intimacy and oneness keeps in it the paternal and maternal care and lends itself to our demands upon it. All is unified in that deepest many-sided relation.
From the beginning even it is possible to have this closest relation of the lover and beloved, but it will not be as exclusive for the integral Yogin as for certain purely ecstatic ways of Bhakti. It will from the beginning take into itself something of the hues of the other relations, since he follows too knowledge and works and has need of the Divine as teacher, friend and master. The growing of the love of God must carry with it in him an expansion of the knowledge of God and of the action of the divine Will in his nature and living. The divine Lover reveals himself; he takes possession of the life. But still the essential relation will be that of love from which all things flow, love passionate, complete, seeking a hundred ways of fulfilment, every means of mutual possession, a million facets of the joy of union. All the distinctions of the mind, all its barriers and ”cannot be”s, all the cold analyses of the reason are mocked at by this love or they are only used as the tests and fields and gates of union. Love comes to us in many ways; it may come as an awakening to the beauty of the Lover, by the sight of an ideal face and image of him, by his mysterious hints to us of himself behind the thousand faces of things in the world, by a slow or sudden need of the heart, by a vague thirst in the soul, by the sense of someone near us drawing us or pursuing us with love or of someone blissful and beautiful whom we must discover.
We may seek after him passionately and pursue the unseen beloved; but also the lover whom we think not of, may pursue us, may come upon us in the midst of the world and seize on us for his own whether at first we will or no. Even, he may come to us at first as an enemy, with the wrath of love, and our earliest relations with him may be those of battle and struggle. Where first there is love and attraction, the relations between the Divine and the soul may still for long be chequered with misunderstanding and offence, jealousy and wrath, strife and the quarrels of love, hope and despair and the pain of absence and separation. We throw up all the passions of the heart against him, till they are purified into a sole ecstasy of bliss and oneness. But that too is no monotony; it is not possible for the tongue of human speech to tell all the utter unity and all the eternal variety of the ananda of divine love. Our higher and our lower members are both flooded with it, the mind and life no less than the soul: even the physical body takes its share of the joy, feels the touch, is filled in all its limbs, veins, nerves with the flowing of the wine of the ecstasy, amrta. Love and Ananda are the last word of being, the secret of secrets, the mystery of mysteries.
Thus universalised, personalised, raised to its intensities, made all-occupying, all-embracing, all-fulfilling, the way of love and delight gives the supreme liberation. Its highest crest is a supracosmic union. But for love complete union is mukti; liberation has to it no other sense; and it includes all kinds of mukti together, nor are they in the end, as some would have it, merely successive to each other and therefore mutually exclusive. We have the absolute union of the divine with the human spirit, sayujya; in that reveals itself a content of all that depends here upon difference,–but there the difference is only a form of oneness,–ananda too of nearness and contact and mutual presence, sampya, salokya, ananda of mutual reflection, the thing that we call likeness, sadrsya, and other wonderful things too for which language has as yet no name. There is nothing which is beyond the reach of the God-lover or denied to him; for he is the favourite of the divine Lover and the self of the Beloved.