Dharma Sangha and Sri Aurobindo II part

Unfortunately to study the message of D.S. and compare it with that of Sri A. is an arduous task as it means to meet immediately with the additional problem of low quality translations of D.S. speaches. 
His words were translated in a chain of approximate translations which too often were coloured by the concepts already within the mind of the translator.
But a special receptiveness is necessary when new concepts are transmitted.
D.S. himself expressed his wish that the translations of his teaching should be revised and his message coherently expressed.
We know that recently a group was formed self-appointing to the translations, but some of them should humbly recognize the task far exceeds their good will and leave it to more prepared people.
That said, we should proceed.

D.S.  "The true knowledge, Maitri knowledge (loving kindness), has not been recognized by anybody...Today the world is in search of non violence and the way to Maitreya (loving kindness), it has not been found yet".

comment:
has not been recognized by anybody...it has not been found yet... 
please note: This, even if said by D.S. is not to be taken as an absolute.
We positively know that at least Sri Aurobindo and Mother knew perfectly that,
though they used other words, because their "overmental" and
 "supermental light-consciousness" and gnostic being are of a general value, a general circumstance in which Dharma Sangha himself is included.
 From their teachings we are led to drive a correspondence between sambhodi(D.S.) and gnostic being (Sri A.).
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D.S.  "In today's world there is the Maitreya idea between the soul and the super soul that is slowly taking root".

comment: in effect, today just for the clarifying writings of Sri A., the  concept of the Oversoul is much more close to us, and the necessity of the Oversoul as a realization  has entered the mind of the spiritual researcher. Moreover, Sri A. perfectly individualized the involved powers, and he unmistakenly referred to the soul (which he also called psychic being*) as a central point of his yoga. 

D.S. "If we have the knowledge of Maitri between the soul and super soul"

comment: in that imaginary line we traced in the previous post
PERSONALITY---------------SOUL---------------OVERSOUL, 
                          1th segment          2nd segment
 
the Maitri knowledge is what is manifested in the 2nd segment.it is a superior path, justifying the words of Sri Aurobindo: "This Yoga starts where all the other ends".

D.S. "Being absorbed in between the soul (Atma) and the Super Soul (Paramatma) I received a direct vision face to face (darshan) with Maitreya Nath".

comment: in between Atma and Paramatma.
We should bear in mind D.S. was talking of an ongoing realization which may have been altered by later consecutions, as he is describing a "space" or "condition" between Atma and Paramatma, but we positively know Sri Aurobindo described with his "gnostic being" the consciousness definitely focused in the Paramatma or Oversoul.
What we see is an important interchangeability of terms, as here "Oversoul" and "Paramatma" have an identical meaning.
But the Paramatma is another word for "Purushottama", the highest of the three Purusha, so that it refers both to levels of identification and at the same time takes in the concept of the Three Purusha.
But we have an important and clarifying aspect of D.S.´s yoga in the following words:

D.S. 100. There is direct manifestation of the Truthful Being (purush), the Great Being (maha purush) and the Buddha Being (buddha purush).

comment: we understand from here that, even with the manifestation of the Buddha Being/Purushottama, the manifestation of the other two Purusha is concomitant,the three Purusha are meant as a combination of the three,  and we see the imaginary line uniting the points Personality, Soul, Oversoul as a fulfillment of each of them in their respective positions.
Sri Aurobindo mentioned the personality as to be transformed by the soul, but in no moment spoke of a complete annihilation of that center or a factual disappearance.
It is only a re-definition of our own triune nature which acquire its truer aspects.
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As a conclusion of this post, I wish to make present here that "The Yoga of the Future Action" has a strong resemblance with this kind  of trine yoga of D.S.(the manifestation of the three Purusha). Naturally, you are free to accept or not the result of this comparation, it only unswer to a personal need of mine and require a much more extense work, so it should be interpreted as ideas, and surely you can produce your own comparation.

Dharma Sangha and Sri Aurobindo: compared Teachings

I had to render myself to the evidence that none was going to write what I liked to read:
a compared study of the teaching of both Masters, because I found myself in the need of understanding how they are related, in the conviction that the teen-age Palden Dorje in strict tapasia in a jungle of Nepal could eventually develop into Dharma Sangha, empowered with the vision of the One Truth, and by necessity, related with another Great Master and Visionary: Sri Aurobindo, empowered by that same Truth, which described how soon it would spread into the human consciousness, justifying with these words the eventual appearance of farther expressions of the supermental realization.

I knew the "Six Visions" of Mother (see), and beside all the above, at least in a couple of them there where stunning resemblances with the circumstances in the life of the young and later D.S.
And Mother had left it overly clear she was deeply moved by the vision of the boy, and no doubt can rise she linked her Work with the boy of the Vision, soon to came on earth.
There is no pretence here of a very detailed work, I should present a few correspondence I found, which could be used for a farther development.
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Sri Aurobindo: It [the overmind liberation] can't be supreme if there is something beyond it - but there is a liberation even in higher Mind.

Dharma Sangha: There are several levels of enlightened consciousness and sambodhi is the level, where all levels disappear (equal).

Comment: There is hardly any necessity to comment, it is evident that the overmind liberation and Sambodhi are one same experience of reaching a supreme liberation beyond any level, a point where all levels disappear. Levels here are of "identification" we should suppose, where the Purushottama (see below) would be the last, giving birth to what Sri A. called gnostic being, which possibly is the correspondent word for Sambodhi.

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Sri Aurobindo: The Supermind in its supreme status is the truth-consciousness of the Infinite, the inherent light and power of self-knowledge and all-knowledge of the Supreme who is the self of all, the living eternal truth of all that is
and of whom all objects and beings, all the universe and motion of things and happenings in time is a partial continually proceeding manifestation.

Dharma Sangha: Bodhi Shravan means to have the knowledge of the Tattva (Essence), of Satya (Truth) and Guru [3], to recognize the Astitvik Tattva (Existential Element), and to be endowed with all knowledge.

Comment: ( There is yet no consensus on accuracy of translations of D.S. teaching, as in the first part of this sentence, where I believe the -means to have- should be replaced by -is-, so the first part of the sentence would read: Bodhi Shravan is the knowledge etc..
The justification for this change is in the fact that -means to have- refers to a personal condition of having something (knowledge), which suppose a personality, here the Person is the Divine Being which is himself the essence of the knowledge and do not need to have or possess it. Moreover the general message of D.S. is rather impersonal, much as in Sri.A. impersonal sentence where "The supermind... IS..the truth-consciousness of the Infinite etc.
It is symmetrical:
BODHI SHRAVAN IS THE KNOWLEDGE OF TATTVA(ESSENCE), SATYA(TRUTH) AND GURU.

THE SUPERMIND IS THE TRUTH-CONSCIOUSNESS OF THE INFINITE LIGHT AND POWER OF SELF-KNOWLEDGE AND ALL-KNOWLEDGE OF THE SUPREME.

Here both Masters are evidently describing the essence of their discovery, a Truth universal in its mode and meanings, we see the difference of a no-doctrinal meant sentence as that of Sri A. and universal in its application, and the other which possibly
is meant to vivify doctrinal tradition by rendering it universal in its application, yet within the very language and words of the tradition, as providing them of a new light and understanding. D.S. himself, which uses current buddhist words has clearly stated he is not buddhist.
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SRI A.:The kshara purusha is the soul in Nature... the akshara purusha is the soul above Nature. But there is One..lord of all that is: the Purushottama.
(and continues):These three Purushas are described in the fifteenth chapter of the Gita.

"There are two Purushas in the world, the akshara and the kshara,--the kshara is all creatures, the akshara is called kutastha, the one on the summit. There is another Purusha, the highest (uttama), called also the Paramatma or Supreme Spirit, who enters into the three worlds, (the worlds of sushupti, svapna, jagrat, otherwise the causal, mental and physical planes of existence), and sustains them as their imperishable lord."

(from: The three Purusha)
http://intyoga.online.fr/k-3purus.htm

DD.SS.: There is direct manifestation of the Truthful Being (purush), the Great Being (maha purush) and the Buddha Being (buddha purush).

Comment: Sri A. and D.S. conforms to the words of the Gita which reveal the works of the Three Purusha, they do not introduce in this point any difference among them nor with the Gita but for minor phonetic/cultural differences.
What should be considered here is the correspondence Buddha Being/Purushottama,
Great Being/Akshara Purusha, Truthful Being/Kshara Purusha, as this will be the pretext for a next post.