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This doctrine is related to the mystery of the Ultimate Reality, the secret of the manifestation of the universe, the complexity of the relationship between the transcendental,universal and the individual, the individual in the bondage of the triple cord of the body, life and the mind, and the individual in the process of expansion and universalisation by the aid of cosmic powers, gods and goddesses against the obstructing forces of ignorance, Vritra, Dasyus, Panis, etc., and the individual liberating itself from a hundred iron walls like an upsoaring Swan or the Falcon and wresting from the jealous guardians of felicity the wine of the Soma, the drink of which bestows the realisation. of immortality and summits of perfection.
It is in the Vedas that we find the original synthesis of which the synthesis of the Upanishads and of the Bhagavadgita are later developments and which is once again present in a significant way in the synthesis of the Tantras and which is also the acknowledged part of the latest integral philosophy and Yoga of Sri Aurobindo. It is in the Vedas that we find the secret clues to the difficult and subtle concepts of Brahman, Atman, Purusha, Ishwara, of Māyā, Prakriti, Shakti, of Akshara and Kshara Purusha, of Apară and Pară Prakriti, of Purushottama, Aditi, and Jiva, of the timeless eternal and of timeeternity, of Adhidaiva, Adhibhuta, Adhyatma and Adhiyajna, of Swabhava and Dharma and Swadharma and of a number of other concepts, which we find in the various systems of Indian philosophy. It is in the Veda that we find the source of orientation of Indian philosophy towards liberation, moksha, and its ceaseless striving to develop scientific processes of Yoga by which one can attain to Brähmisthiti., Nirvana, Kaivalya, Salokya Mukti, Sayujyamukti, Sadharmyamukti, and various other perfections of the lower and the higher instruments through which the soul in bondage strives to attain and soul in liberation manifests the highest divine Beatitude.
The Veda may rightly be considered to be a vast and complex product of the Age of Intuition; it is a record of intuitive experiences of the loftiest order. The peculiar system of images through which these experiences were expressed, can be considered to be the beginning of symbolic or figurative imagery, which reappears constantly in the later Indian writings, in the figures of the Tantra and the Purana,
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