It is not "God's night" and the "pilgrim's progress" that I was referring to when speaking of the Christian mythos, but the avatar's suffering in a human body and the acceptance of death so as to overcome it in a divinized resurrected body, thus bringing the possibility of a universal victory over material unconsciousness and the death of things.
Christianity makes this claim for Christ, thus establishing a mythos of avatarhood not very different from what is being claimed here. Irrespective of whether there is a shakti involved, and the finer details of the correspondence, the question is about the truth-value here.
- Did Christ really achieve the immortal body?
- Does he hold out the possibility for the transformation of matter and a divine kingdom on earth, as indicated by John of Patmos?
It becomes a matter of faith alone, bolstered no doubt by the propaganda machine and the assenting multitudes. We must find other means of veracity than that.
I am not referring to everything written by him. In the article, the text for which this claim is made is that of his philosophical darshan - ie. The Life Divine. Here too, and in relation to his other writings, I am not distinguishing between grades of integrality.
What I am recording is the fact of inner mental experience of contacting a "rationality" miraculously superior to that of the mind, and characterized by an exhaustive and complex inclusion and ordering which nevertheless bears the mark of the simplicity and self-evidence of "nature" - not the nature of unconscious correspondences but the conscious source, the truth-idea.
This numinous other-dimension that the mind becomes awake to takes philosophy out of its "reasoning" world into the world of literal darshan - the word as self-evident perception of truth. Of course, in Sri Aurobindo's own telling, none of his writings directly express the supramental word - the human language is not yet ready for that - and in Savitri he attempted to find a sustained expression for the overmental word, so certainly all his writing could not be of the same mint, but all this is akin to saying that Sri Aurobindo embodied the supramental prusha but his body was not supramentalized.
The presence, the contact and the action are sufficiently clear and made tangible for all to experience, establishing the link between the human and divine operations of ideation. Here, again, the invitation is to grow in consciousness, to accustom our inner eyes to the dazzle of spiritual light so as to distinguish between "grades of integrality." Sri Aurobindo extends that invitation to us but from the very start, there is no mistaking the bearer of the "Word of integrality."