classes ::: God, knowledge, noun, verb,
children :::
branches ::: Divine Knowledge
see also :::

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object:Divine Knowledge
class:God
class:knowledge
word class:noun
word class:verb


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OBJECT INSTANCES [0] - TOPICS - AUTHORS - BOOKS - CHAPTERS - CLASSES - SEE ALSO - SIMILAR TITLES

TOPICS

AUTH

BOOKS
Plotinus_-_Complete_Works_Vol_01
The_Imitation_of_Christ

IN CHAPTERS TITLE

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
0.02_-_The_Three_Steps_of_Nature
0.07_-_Letters_to_a_Sadhak
01.11_-_Aldous_Huxley:_The_Perennial_Philosophy
1.00_-_Gospel
1.00_-_Main
1.01_-_Our_Demand_and_Need_from_the_Gita
1.02.4.2_-_Action_and_the_Divine_Will
1.02_-_Karma_Yoga
1.02_-_The_Divine_Teacher
1.03_-_Self-Surrender_in_Works_-_The_Way_of_The_Gita
1.03_-_The_Human_Disciple
1.04_-_The_Sacrifice_the_Triune_Path_and_the_Lord_of_the_Sacrifice
1.05_-_Ritam
1.06_-_The_Ascent_of_the_Sacrifice_2_The_Works_of_Love_-_The_Works_of_Life
1.07_-_Incarnate_Human_Gods
1.07_-_Note_on_the_word_Go
1.07_-_Standards_of_Conduct_and_Spiritual_Freedom
1.08_-_The_Gods_of_the_Veda_-_The_Secret_of_the_Veda
1.08_-_The_Supreme_Will
1.1.01_-_The_Divine_and_Its_Aspects
1.1.02_-_The_Aim_of_the_Integral_Yoga
1.10_-_The_Image_of_the_Oceans_and_the_Rivers
1.10_-_The_Secret_of_the_Veda
1.10_-_The_Three_Modes_of_Nature
1.11_-_The_Master_of_the_Work
1.11_-_The_Seven_Rivers
1.1.2_-_Commentary
1.13_-_Reason_and_Religion
1.13_-_The_Lord_of_the_Sacrifice
1.14_-_The_Supermind_as_Creator
1.15_-_Prayers
1.15_-_The_Possibility_and_Purpose_of_Avatarhood
1.15_-_The_Suprarational_Good
1.15_-_The_Supreme_Truth-Consciousness
1.18_-_Mind_and_Supermind
1.19_-_Life
12.09_-_The_Story_of_Dr._Faustus_Retold
1.20_-_Death,_Desire_and_Incapacity
1.22_-_The_Problem_of_Life
1.27_-_On_holy_solitude_of_body_and_soul.
1.27_-_The_Sevenfold_Chord_of_Being
1.30_-_Concerning_the_linking_together_of_the_supreme_trinity_among_the_virtues.
1.3.2.01_-_I._The_Entire_Purpose_of_Yoga
17.11_-_A_Prayer
1914_05_22p
1914_09_30p
1953-11-25
1953-12-16
1954-12-08_-_Cosmic_consciousness_-_Clutching_-_The_central_will_of_the_being_-_Knowledge_by_identity
1957-12-04_-_The_method_of_The_Life_Divine_-_Problem_of_emergence_of_a_new_species
1958_09_19
1961-04-29
1964-09-30
1969_08_30_-_139
1970_03_19?
1970_04_22_-_482
1970_06_03
1.hs_-_Sun_Rays
2.01_-_The_Yoga_and_Its_Objects
2.03_-_Karmayogin__A_Commentary_on_the_Isha_Upanishad
2.03_-_Renunciation
2.03_-_The_Purified_Understanding
2.04_-_Agni,_the_Illumined_Will
2.04_-_Concentration
2.05_-_Renunciation
2.06_-_Works_Devotion_and_Knowledge
2.07_-_The_Knowledge_and_the_Ignorance
2.1.03_-_Man_and_Superman
2.10_-_The_Vision_of_the_World-Spirit_-_Time_the_Destroyer
2.11_-_The_Boundaries_of_the_Ignorance
2.12_-_On_Miracles
2.12_-_The_Way_and_the_Bhakta
2.14_-_INSTRUCTION_TO_VAISHNAVS_AND_BRHMOS
2.15_-_Reality_and_the_Integral_Knowledge
2.15_-_The_Cosmic_Consciousness
2.16_-_Oneness
2.17_-_The_Soul_and_Nature
2.20_-_2.29_-_RULES_FOR_HOUSEHOLDERS_AND_MONKS
2.20_-_Chance
2.22_-_Vijnana_or_Gnosis
2.23_-_Man_and_the_Evolution
2.23_-_The_Conditions_of_Attainment_to_the_Gnosis
2.24_-_Gnosis_and_Ananda
2.24_-_The_Message_of_the_Gita
2.25_-_The_Higher_and_the_Lower_Knowledge
2.27_-_The_Gnostic_Being
2.30_-_2.39_-_THE_MASTER_IN_VARIOUS_MOODS
2.3.02_-_The_Supermind_or_Supramental
2.40_-_2.49_-_THE_MASTER_AT_THE_HOUSES_OF_BALARM_AND_GIRISH
3.2.02_-_Yoga_and_Skill_in_Works
3.2.07_-_Tantra
3.3.1_-_Agni,_the_Divine_Will-Force
3.6.01_-_Heraclitus
36.07_-_An_Introduction_To_The_Vedas
3.7.1.01_-_Rebirth
3_-_Commentaries_and_Annotated_Translations
4.02_-_The_Integral_Perfection
4.07_-_Purification-Intelligence_and_Will
4.10_-_The_Elements_of_Perfection
4.11_-_The_Perfection_of_Equality
4.12_-_The_Way_of_Equality
4.13_-_The_Action_of_Equality
4.18_-_Faith_and_shakti
4.19_-_The_Nature_of_the_supermind
4.1_-_Jnana
4.3_-_Bhakti
5.03_-_The_Divine_Body
5.4.02_-_Occult_Powers_or_Siddhis
BOOK_II._--_PART_I._ANTHROPOGENESIS.
BOOK_II._--_PART_II._THE_ARCHAIC_SYMBOLISM_OF_THE_WORLD-RELIGIONS
BOOK_I._--_PART_I._COSMIC_EVOLUTION
BOOK_I._--_PART_II._THE_EVOLUTION_OF_SYMBOLISM_IN_ITS_APPROXIMATE_ORDER
r1914_03_29
r1914_11_30
Sayings_of_Sri_Ramakrishna_(text)
the_Eternal_Wisdom
Verses_of_Vemana

PRIMARY CLASS

God
knowledge
SEE ALSO

SIMILAR TITLES
Divine Knowledge
the Divine Knowledge

DEFINITIONS



QUOTES [15 / 15 - 45 / 45]


KEYS (10k)

   12 Sri Aurobindo
   2 The Mother
   1 King Solomon

NEW FULL DB (2.4M)

   12 Sri Aurobindo
   3 Paul David Tripp
   2 The Mother
   2 Jonathan Edwards
   2 Charles Haddon Spurgeon

1:A divine knowledge and a perfect turning with adoration to this Divine is the secret of the great spiritual liberation. ~ Sri Aurobindo, Essays on the Gita, The Field and its Knower,
2:Spirituality is a single word expressive of three lines of human aspiration towards divine knowledge, divine love and joy, divine strength. ~ Sri Aurobindo, Early Cultural Writings, The National Value of Art,
3:God & the World is my subject, ... the conditions in which the kingdom of heaven on earth can be converted from a dream into a possibility, - by the willed evolution in man of his higher nature, by a steady self-purification and a development in the light of this divine knowledge towards the fulfilment of his own supra-material, supra-intellectual nature.
   ~ Sri Aurobindo, Isha Upanishad,
4:410 - Devotion is not utterly fulfilled till it becomes action and knowledge. If thou pursuest after God and canst overtake Him, let Him not go till thou hast His reality.
If thou hast hold of His reality, insist on having also His totality. The first will give thee divine knowledge, the second will give thee divine works and a free and perfect joy in the universe. ~ Sri Aurobindo, Essays Divine And Human,
5:MAGIC is the Highest, most Absolute, and most Divine Knowledge of Natural Philosophy, advanced in its works and wonderful operations by a right understanding of the inward and occult virtue of things; so that true Agents 2 being applied to proper Patients, 3 strange and admirable effects will thereby be produced. Whence magicians are profound and diligent searchers into Nature; they, because of their skill, know how to anticipate an effort, 4 the which to the vulgar shall seem to be a miracle.
   ~ King Solomon, Lesser Key Of The Goetia,
6:Yet would the ideal working of an integral Yoga be a movement, even from the beginning, integral in its process and whole and many-sided in its progress. In any case our present preoccupation is with a Yoga, integral in its aim and complete movement, but starting from works and proceeding by works althrough at each step more and more moved by a vivifying divine love and more and more illumined by a helping divine knowledge.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga Of Divine Works, Self-Surrender In Works - The Way Of The Gita, 93,
7:But the vijnana or gnosis is not only truth but truth power, it is the very working of the infinite and divine nature; it is the divine knowledge one with the divine will in the force and delight of a spontaneous and luminous and inevitable self-fulfilment. By the gnosis, then, we change our human into a divine nature. But even the intuitive reason is not the gnosis; it is only an edge of light of the supermind finding its way by flashes of illumination into the mentality like lightnings in dim and cloudy places. Its inspirations, revelations, intuitions, self-luminous discernings are messages from a higher knowledge-plane that make their way opportunely into our lower level of consciousness.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
8:Gaya, the Rishi, prays to Agni, Lord of Tapas, the representative in Nature of the Divine Power that builds the worlds & works in them towards our soul's fulfilment in and beyond heaven - Agni, as játavedas, the self-existent luminosity of knowledge in this Cosmic Force - for Force is only Chitshakti, working power of the Divine Consciousness & therefore Cosmic Force is always self-luminous, all-knowing force. Agni Jatavedas then is the ray of divine knowledge in this embodied state of existence; - he is Adhrigu - the Light in our embodied being. For this reason all action offered by us to Agni as a work of divine tapas becomes in its nature a self-luminous activity guiding itself whether consciously in our minds or super-consciously, guháhitam, to the divine goal. All Tapas is self-effective and God-effective. As Adhrigu, the divine Light in our embodied being, Agni is to bring to us an illumination of knowledge in our mentality which is ojistha, most full of ojas, superabundant ... ~ Sri Aurobindo, Hymns To The Mystic Fire,
9:It proceeds by a personal effort to a conversion through a divine influence and possession; but this divine grace, if we may so call it, is not simply a mysterious flow or touch coming from above, but the all-pervading act of a divine presence which we come to know within as the power of the highest Self and Master of our being entering into the soul and so possessing it that we not only feel it close to us and pressing upon our mortal nature, but live in its law, know that law, possess it as the whole power of our spiritualised nature. The conversion its action will effect is an integral conversion of our ethical being into the Truth and Right of the divine nature, of our intellectual into the illumination of divine knowledge, our emotional into the divine love and unity, our dynamic and volitional into a working of the divine power, our aesthetic into a plenary reception and a creative enjoyment of divine beauty, not excluding even in the end a divine conversion of the vital and physical being. It regards all the previous life as an involuntary and unconscious or half-conscious preparatory growing towards this change and Yoga as the voluntary and conscious
   ~ Sri Aurobindo, The Synthesis Of Yoga,
10:The link between the spiritual and the lower planes of the mental being is that which is called in the old Vedantic phraseology the vijnana and which we may term the Truth-plane or the ideal mind or supermind where the One and the Many meet and our being is freely open to the revealing light of the divine Truth and the inspiration of the divine Will and Knowledge. If we can break down the veil of the intellectual, emotional, sensational mind which our ordinary existence has built between us and the Divine, we can then take up through the Truth-mind all our mental, vital and physical experience and offer it up to the spiritual -- this was the secret or mystic sense of the old Vedic "sacrifice" -- to be converted into the terms of the infinite truth of Sachchidananda, and we can receive the powers and illuminations of the infinite Existence in forms of a divine knowledge, will and delight to be imposed on our mentality, vitality, physical existence till the lower is transformed into the perfect vessel of the higher. This was the double Vedic movement of the descent and birth of the gods in the human creature and the ascent of the human powers that struggle towards the divine knowledge, power and delight and climb into the godheads, the result of which was the possession of the One, the Infinite, the beatific existence, the union with God, the Immortality. By possession of this ideal plane we break down entirely the opposition of the lower and the higher existence, the false gulf created by the Ignorance between the finite and the Infinite, God and Nature, the One and the Many, open the gates of the Divine, fulfil the individual in the complete harmony of the cosmic consciousness and realise in the cosmic being the epiphany of the transcendent Sachchidananda. ~ Sri Aurobindo, The Synthesis Of Yoga, 2.15,
11:When, in last week's aphorism, Sri Aurobindo opposed - as one might say - "knowledge" to "Wisdom", he was speaking of knowledge as it is lived in the average human consciousness, the knowledge which is obtained through effort and mental development, whereas here, on the contrary, the knowledge he speaks of is the essential Knowledge, the supramental divine Knowledge, Knowledge by identity. And this is why he describes it here as "vast and eternal", which clearly indicates that it is not human knowledge as we normally understand it.
Many people have asked why Sri Aurobindo said that the river is "slender". This is an expressive image which creates a striking contrast between the immensity of the divine, supramental Knowledge - the origin of this inspiration, which is infinite - and what a human mind can perceive of it and receive from it.
Even when you are in contact with these domains, the portion, so to say, which you perceive, is minimal, slender. It is like a tiny little stream or a few falling drops and these drops are so pure, so brilliant, so complete in themselves, that they give you the sense of a marvellous inspiration, the impression that you have reached infinite domains and risen very high above the ordinary human condition. And yet this is nothing in comparison with what is still to be perceived.
I have also been asked if the psychic being or psychic consciousness is the medium through which the inspiration is perceived.
Generally, yes. The first contact you have with higher regions is a psychic one. Certainly, before an inner psychic opening is achieved, it is difficult to have these inspirations. It can happen as an exception and under exceptional conditions as a grace, but the true contact comes through the psychic; because the psychic consciousness is certainly the medium with the greatest affinity with the divine Truth. ~ The Mother, On Thoughts And Aphorisms,
12:the three stages of the ascent :::
   There are three stages of the ascent, -at the bottom the bodily life enslaved to the pressure of necessity and desire, in the middle the mental, the higher emotional and psychic rule that feels after greater interests, aspirations, experiences, ideas, and at the summits first a deeper psychic and spiritual state and then a supramental eternal consciousness in which all our aspirations and seekings discover their own intimate significance.In the bodily life first desire and need and then the practical good of the individual and the society are the governing consideration, the dominant force. In the mental life ideas and ideals rule, ideas that are half-lights wearing the garb of Truth, ideals formed by the mind as a result of a growing but still imperfect intuition and experience. Whenever the mental life prevails and the bodily diminishes its brute insistence, man the mental being feels pushed by the urge of mental Nature to mould in the sense of the idea or the ideal the life of the individual, and in the end even the vaguer more complex life of the society is forced to undergo this subtle process.In the spiritual life, or when a higher power than Mind has manifested and taken possession of the nature, these limited motive-forces recede, dwindle, tend to disappear. The spiritual or supramental Self, the Divine Being, the supreme and immanent Reality, must be alone the Lord within us and shape freely our final development according to the highest, widest, most integral expression possible of the law of our nature. In the end that nature acts in the perfect Truth and its spontaneous freedom; for it obeys only the luminous power of the Eternal. The individual has nothing further to gain, no desire to fulfil; he has become a portion of the impersonality or the universal personality of the Eternal. No other object than the manifestation and play of the Divine Spirit in life and the maintenance and conduct of the world in its march towards the divine goal can move him to action. Mental ideas, opinions, constructions are his no more; for his mind has fallen into silence, it is only a channel for the Light and Truth of the divine knowledge. Ideals are too narrow for the vastness of his spirit; it is the ocean of the Infinite that flows through him and moves him for ever.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Supreme Will,
13:Vijnana, true ideation, called ritam, truth or vedas, knowledge in the Vedas, acts in human mind by four separate functions; revelation, termed drishti, sight; inspiration termed sruti,hearing; and the two faculties of discernment, smriti, memory,which are intuition, termed ketu, and discrimination, termed daksha, division, or viveka, separation. By drishti we see ourselves the truth face to face, in its own form, nature or self-existence; by sruti we hear the name, sound or word by which the truth is expressed & immediately suggested to the knowledge; by ketu we distinguish a truth presented to us behind a veil whether of result or process, as Newton discovered the law of gravitation hidden behind the fall of the apple; by viveka we distinguish between various truths and are able to put them in their right place, order and relation to each other, or, if presented with mingled truth & error, separate the truth from the falsehood. Agni Jatavedas is termed in the Veda vivichi, he who has the viveka, who separates truth from falsehood; but this is only a special action of the fourth ideal faculty & in its wider scope, it is daksha, that which divides & rightly distributes truth in its multiform aspects. The ensemble of the four faculties is Vedas or divine knowledge. When man is rising out of the limited & error-besieged mental principle, the faculty most useful to him, most indispensable is daksha or viveka. Drishti of Vijnana transmuted into terms of mind has become observation, sruti appears as imagination, intuition as intelligent perception, viveka as reasoning & intellectual judgment and all of these are liable to the constant touch of error. Human buddhi, intellect, is a distorted shadow of the true ideative faculties. As we return from these shadows to their ideal substance viveka or daksha must be our constant companion; for viveka alone can get rid of the habit of mental error, prevent observation being replaced by false illumination, imagination by false inspiration, intelligence by false intuition, judgment & reason by false discernment. The first sign of human advance out of the anritam of mind to the ritam of the ideal faculty is the growing action of a luminous right discernment which fixes instantly on the truth, feels instantly the presence of error. The fullness, the manhana of this viveka is the foundation & safeguard of Ritam or Vedas. The first great movement of Agni Jatavedas is to transform by the divine will in mental activity his lower smoke-covered activity into the bright clearness & fullness of the ideal discernment. Agne adbhuta kratw a dakshasya manhana.
   ~ Sri Aurobindo, Hymns To The Mystic Fire, 717,
14:What do we understand by the term "chance"? Chance can only be the opposite of order and harmony. There is only one true harmony and that is the supramental - the reign of Truth, the expression of the Divine Law. In the Supermind, therefore, chance has no place. But in the lower Nature the supreme Truth is obscured: hence there is an absence of that divine unity of purpose and action which alone can constitute order. Lacking this unity, the domain of lower Nature is governed by what we may call chance - that is to say, it is a field in which various conflicting forces intermix, having no single definite aim. Whatever arises out of such a rushing together of forces is a result of confusion, dissonance and falsehood - a product of chance. Chance is not merely a conception to cover our ignorance of the causes at work; it is a description of the uncertain mele ́e of the lower Nature which lacks the calm one-pointedness of the divine Truth. The world has forgotten its divine origin and become an arena of egoistic energies; but it is still possible for it to open to the Truth, call it down by its aspiration and bring about a change in the whirl of chance. What men regard as a mechanical sequence of events, owing to their own mental associations, experiences and generalisations, is really manipulated by subtle agencies each of which tries to get its own will done. The world has got so subjected to these undivine agencies that the victory of the Truth cannot be won except by fighting for it. It has no right to it: it has to gain it by disowning the falsehood and the perversion, an important part of which is the facile notion that, since all things owe their final origin to the Divine, all their immediate activities also proceed directly from it. The fact is that here in the lower Nature the Divine is veiled by a cosmic Ignorance and what takes place does not proceed directly from the divine knowledge. That everything is equally the will of God is a very convenient suggestion of the hostile influences which would have the creation stick as tightly as possible to the disorder and ugliness to which it has been reduced. So what is to be done, you ask? Well, call down the Light, open yourselves to the power of Transformation. Innumerable times the divine peace has been given to you and as often you have lost it - because something in you refuses to surrender its petty egoistic routine. If you are not always vigilant, your nature will return to its old unregenerate habits even after it has been filled with the descending Truth. It is the struggle between the old and the new that forms the crux of the Yoga; but if you are bent on being faithful to the supreme Law and Order revealed to you, the parts of your being belonging to the domain of chance will, however slowly, be converted and divinised. ~ The Mother, Questions And Answers 1929-1931,
15:We have now completed our view of the path of Knowledge and seen to what it leads. First, the end of Yoga of Knowledge is God-possession, it is to possess God and be possessed by him through consciousness, through identification, through reflection of the divine Reality. But not merely in some abstraction away from our present existence, but here also; therefore to possess the Divine in himself, the Divine in the world, the Divine within, the Divine in all things and all beings. It is to possess oneness with God and through that to possess also oneness with the universal, with the cosmos and all existences; therefore to possess the infinite diversity also in the oneness, but on the basis of oneness and not on the basis of division. It is to possess God in his personality and his impersonality; in his purity free from qualities and in his infinite qualities; in time and beyond time; in his action and in his silence; in the finite and in the infinite. It is to possess him not only in pure self, but in all self; not only in self, but in Nature; not only in spirit, but in supermind, mind, life and body; to possess him with the spirit, with the mind, with the vital and the physical consciousness; and it is again for all these to be possessed by him, so that our whole being is one with him, full of him, governed and driven by him. It is, since God is oneness, for our physical consciousness to be one with the soul and the nature of the material universe; for our life, to be one with all life; for our mind, to be one with the universal mind; for our spirit, to be identified with the universal spirit. It is to merge in him in the absolute and find him in all relations. Secondly, it is to put on the divine being and the divine nature. And since God is Sachchidananda, it is to raise our being into the divine being, our consciousness into the divine consciousness, our energy into the divine energy, our delight of existence into the divine delight of being. And it is not only to lift ourselves into this higher consciousness, but to widen into it in all our being, because it is to be found on all the planes of our existence and in all our members, so that our mental, vital, physical existence shall become full of the divine nature. Our intelligent mentality is to become a play of the divine knowledge-will, our mental soul-life a play of the divine love and delight, our vitality a play of the divine life, our physical being a mould of the divine substance. This God-action in us is to be realised by an opening of ourselves to the divine gnosis and divine Ananda and, in its fullness, by an ascent into and a permanent dwelling in the gnosis and the Ananda. For though we live physically on the material plane and in normal outwardgoing life the mind and soul are preoccupied with material existence, this externality of our being is not a binding limitation. We can raise our internal consciousness from plane to plane of the relations of Purusha with prakriti, and even become, instead of the mental being dominated by the physical soul and nature, the gnostic being or the bliss-self and assume the gnostic or the bliss nature. And by this raising of the inner life we can transform our whole outward-going existence; instead of a life dominated by matter we shall then have a life dominated by spirit with all its circumstances moulded and determined by the purity of being, the consciousness infinite even in the finite, the divine energy, the divine joy and bliss of the spirit.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Integral Knowledge, The Higher and the Lower Knowledge [511] [T1],

*** NEWFULLDB 2.4M ***

1:Age is not the flight of years; it is really the dawn of wisdom and Divine knowledge in you. ~ Joseph Murphy
2:The question of divine knowledge is so deep that it is really known only to those who have it. ~ Idries Shah
3:One cannot attain divine knowledge till one gets rid of pride. Water does not stay on the top of a mound; but into low land it flows in torrents from all sides. ~ Sri Ramakrishna
4:A divine knowledge and a perfect turning with adoration to this Divine is the secret of the great spiritual liberation. ~ Sri Aurobindo, Essays on the Gita, The Field and its Knower,
5:Listen to any musical phrase or rhythm, and grasp it as a whole, and you thereupon have present in you the image, so to speak, of the divine knowledge of the temporal order. ~ Josiah Royce
6:You all have by you a large treasure of divine knowledge, in that you have the Bible in your hands; therefore be not contented in possessing but little of this treasure. ~ Jonathan Edwards
7:There is no arguing with the pretenders to a divine knowledge and to a divine mission. They are possessed with the sin of pride, they have yielded to the perennial temptation. ~ Walter Lippmann
8:I know of no system other than Hinduism under which a class has been set apart from generation to generation for the exclusive pursuit of divine knowledge and consigned to voluntary poverty. ~ Mahatma Gandhi
9:Spirituality is a single word expressive of three lines of human aspiration towards divine knowledge, divine love and joy, divine strength. ~ Sri Aurobindo, Early Cultural Writings, The National Value of Art,
10:We are born to inquire after truth; it belongs to a greater power to possess it. It is not, as Democritus said, hid in the bottom of the deeps, but rather elevated to an infinite height in the divine knowledge. ~ Michel de Montaigne
11:Strive to understand with that supreme intuition which will cause you to attain to divine knowledge and which is in harmony with the soul of eternal things, so that the mysteries of spiritual wisdom may be clearly revealed to you. ~ id. “Kitab-el-ikon”
12:I long to be filled with divine knowledge, divine wisdom, divine love, divine holiness, to the utmost extent of my capacity. I want to feel that all the currents of my soul are interfused in one channel deep and wide, and all flowing towards the heart of Christ. ~ Griffith John
13:Yes, we all get the same mercy, but it doesn’t come to all of us in the same size and shape. God knows who you are, where you are, and what you’re facing, and in the majestic combination of divine knowledge, power, and compassion, he meets you with just the right mercies for the moment. ~ Paul David Tripp
14:We say that knowledge is not mere talk, but a certain divine knowledge, that light which is kindled in the soul as a result of obedience to the commandments, and which reveals all that is in a state of becoming, enables man to know himself and teaches him to become possessed of God. ~ Clement of Alexandria
15:Paraphrased: Among the degrees of the universal Manifestation, each sentient creature typically experiences an illusory sense of autonomy. At the same time, with or without the creature's awareness, the creature subsists eternally as an "immutable prototype" in the divine Knowledge. ~ Abdelkader El Djezairi
16:He who has not yet attained divine knowledge energized by love is proud of his spiritual progress. But he who has been granted such knowledge repeats with deep conviction the words uttered by the patriarch Abraham when he was granted the manifestation of God: 'I am dust and ashes' (Gen. 18:27). ~ Saint Maximus the Confessor
17:Allah saved him from the grief of the ark, so he pierced natural darkness by what Allah gave
him of divine knowledge, while he did not depart from nature. He tested him with many trials
(9) and gave him experience in many places so that he might realize patience in himself in the
trials Allah gave him. ~ Ibn Arabi
18:One part of that divine fullness which is communicated is the divine knowledge. That communicated knowledge, which must be supposed to pertain to God's last end in creating the world, is the creature's knowledge of HIM. For this is the end of all other knowledge, and even the faculty of understanding would be vain without it. ~ Jonathan Edwards
19:God & the World is my subject, ... the conditions in which the kingdom of heaven on earth can be converted from a dream into a possibility, - by the willed evolution in man of his higher nature, by a steady self-purification and a development in the light of this divine knowledge towards the fulfilment of his own supra-material, supra-intellectual nature.
   ~ Sri Aurobindo, Isha Upanishad,
20:410 - Devotion is not utterly fulfilled till it becomes action and knowledge. If thou pursuest after God and canst overtake Him, let Him not go till thou hast His reality.
If thou hast hold of His reality, insist on having also His totality. The first will give thee divine knowledge, the second will give thee divine works and a free and perfect joy in the universe. ~ Sri Aurobindo, Essays Divine And Human,
21:The law of miracles is operable by any man who has realized that the essence of creation is light. A master is able to employ his divine knowledge of light phenomena to project instantly into perceptible manifestation the ubiquitous light atoms. The actual form of the projection (whatever it be: a tree, a medicine, a human body) is determined by the yogi’s wish and by his power of will and of visualisation. At ~ Paramahansa Yogananda
22:The way to judge of religion is by doing our duty; and theology is rather a Divine life than a Divine knowledge. In heaven, indeed, we must first see, and then love; but here, on earth, we must first love, and love will open our eyes as well as our hearts; and we shall then, see and perceive, and understand. ~ Jeremy Taylor, "A sermon preached to the University of Dublin", The whole works of the Right Rev. Jeremy Taylor. Vol 6, (1839) Sermon VI, p. 379
23:What I am thinking of is the man of imagination and science, whose courage is infinite because his curiosity surpasses his courage. Nothing will keep him back...Any true scientist (not, of course,the fraudulent mediocrity, whose only treasure is the ignorance he hides like a bone) should be capable of experiencing that sensuous pleasure of direct and divine knowledge. He may be twenty and he may be eighty-five but without that tingle there is no science. ~ Vladimir Nabokov
24:Wherefore, when we wander and go astray, we are justly shut out from every species of excuse, because all things point to the right path. But while man must bear the guilt of corrupting the seed of divine knowledge so wondrously deposited in his mind, and preventing it from bearing good and genuine fruit, it is still most true that we are not sufficiently instructed by that bare and simple, but magnificent testimony which the creatures bear to the glory of their Creator. For ~ John Calvin
25:The difficulty of faith doesn’t come from the lack of feeling or even action but from the lack of divine knowledge—the knowledge of who God is and of the depth of His love. Your faith isn’t so much about what you have done or not done, but what God has done and how much He has loved you. The most awful thing about faltering faith isn’t the human relationships that can suffer, though they are tragedies, but it is the fact that you are missing out on the love and acceptance that God has waiting for you. ~ Hayley DiMarco
26:MAGIC is the Highest, most Absolute, and most Divine Knowledge of Natural Philosophy, advanced in its works and wonderful operations by a right understanding of the inward and occult virtue of things; so that true Agents 2 being applied to proper Patients, 3 strange and admirable effects will thereby be produced. Whence magicians are profound and diligent searchers into Nature; they, because of their skill, know how to anticipate an effort, 4 the which to the vulgar shall seem to be a miracle.
   ~ King Solomon, Lesser Key Of The Goetia,
27:Yet would the ideal working of an integral Yoga be a movement, even from the beginning, integral in its process and whole and many-sided in its progress. In any case our present preoccupation is with a Yoga, integral in its aim and complete movement, but starting from works and proceeding by works althrough at each step more and more moved by a vivifying divine love and more and more illumined by a helping divine knowledge.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga Of Divine Works, Self-Surrender In Works - The Way Of The Gita, 93,
28:Your exposure to the variegated difficulties of life in this fallen world, with all of its delusions and temptations, is not in the way of God’s plan; it is his plan. He—right here, right now—has you exactly where he wants you to be. He knows exactly what you’re facing. He isn’t trying to cope with or cover up a grand divine mistake. He isn’t wringing his hands in celestial anxiety. He has carefully and wisely chosen you to live right where you live, knowing full well what you will face. All this is done with divine knowledge and purpose. ~ Paul David Tripp
29:But the vijnana or gnosis is not only truth but truth power, it is the very working of the infinite and divine nature; it is the divine knowledge one with the divine will in the force and delight of a spontaneous and luminous and inevitable self-fulfilment. By the gnosis, then, we change our human into a divine nature. But even the intuitive reason is not the gnosis; it is only an edge of light of the supermind finding its way by flashes of illumination into the mentality like lightnings in dim and cloudy places. Its inspirations, revelations, intuitions, self-luminous discernings are messages from a higher knowledge-plane that make their way opportunely into our lower level of consciousness.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
30:We are always completely, and therefore equally, known to God. That is our destiny whether we like it or not. But though this knowledge never varies, the quality of our being known can….Ordinarily, to be known by God is to be, for this purpose, in the category of things. We are, like earthworms, cabbages, and nebulae, objects of Divine knowledge, But when we (a) become aware of this fact--the present fact, not the generalization--and (b) assent with all our will to be known, then we treat ourselves, in relation to God, not as things but as persons. We have unveiled. Not that any veil could have baffled his sight. The change is in us. The passive changes to the active. Instead of merely being known, we show, we tell, we offer ourselves to view. ~ C S Lewis
31:/Farsi O Winebringer, the sun is up. Fill my goblet full of wine. Hurry, for night will come, and then we'll have to sleep. Outside, the doomsayers are announcing the end of the world. Quick! give us some of Your delicious wine! If it is fame and glory that you are looking for from the sun, Then go back to sleep; there is only divine knowledge to its rays. When Judgment Day arrives and the sky becomes a jug of poor clay, Make your skull into a clay cup, and fill it with this pitcher's wine. Now is not the time to be making small talk with your friends; Speak only of the cup and of the wine. Hafiz, get up! Get out of bed. You've work to do, And the worship of wine is all the worthwhile work there is! [1512.jpg] -- from Drunk on the Wine of the Beloved: 100 Poems of Hafiz, by Thomas Rain Crowe

~ Hafiz, Sun Rays

32:Each chakra corresponds to specific life issues or “thought forms.” The first or “root chakra,” near the base of the spine, regulates issues of survival, and fulfillment of our physical needs for food and shelter. About five inches below the belly button is the second or “sacral chakra,” which corresponds to physical desires and appetites. Directly behind the navel is the third or “solar plexus” chakra, which responds to issues of power and control. The fourth chakra, behind the heart, is logically called the “heart chakra,” and deals with matters of love. Next, the “throat chakra” is located by the Adam’s apple, and corresponds to our beliefs, thoughts, and actions involving communication. Between the two eyes is the “third eye chakra,” which governs spiritual sight and clairvoyance. The seventh, or “crown chakra,” is on the inside of the top of our heads. This chakra lets in universal and Divine knowledge, and is our inlet for wisdom, guidance, and understanding. The lower-body chakras ~ Doreen Virtue
33:Gaya, the Rishi, prays to Agni, Lord of Tapas, the representative in Nature of the Divine Power that builds the worlds & works in them towards our soul's fulfilment in and beyond heaven - Agni, as játavedas, the self-existent luminosity of knowledge in this Cosmic Force - for Force is only Chitshakti, working power of the Divine Consciousness & therefore Cosmic Force is always self-luminous, all-knowing force. Agni Jatavedas then is the ray of divine knowledge in this embodied state of existence; - he is Adhrigu - the Light in our embodied being. For this reason all action offered by us to Agni as a work of divine tapas becomes in its nature a self-luminous activity guiding itself whether consciously in our minds or super-consciously, guháhitam, to the divine goal. All Tapas is self-effective and God-effective. As Adhrigu, the divine Light in our embodied being, Agni is to bring to us an illumination of knowledge in our mentality which is ojistha, most full of ojas, superabundant ... ~ Sri Aurobindo, Hymns To The Mystic Fire,
34:The Intellect And The Heart
One day Intellect said to the heart
'A guide to the misguided ones I am
Being on the earth I reach up to the sky
Look, how deep in comprehension I am
Guidance on earth is my sole occupation
Like the auspicious Khidr 1 in character I am
Interpreter of the book of life I am
The Manifestation of God's Glory I am
You are only a dropp of blood, but
The invaluable ruby's envy I am'
Hearing this the heart said, 'All this is true
But look at me as well, what I am
You understand the secrets of life
But seeing them with my own eyes I am
Concerned with the manifest order you are
And acquainted with the inward I am
Learning is from you, but Divine Knowledge is from me
You only seek Divinity, but showing Divinity I am
Restlessness is the end of Knowledge 2
But the remedy for that malady I am
You are the candle of the assembly of Truth
The lamp of the Divine Beauty's assemblage I am
You are related to time and space
The bird recognizing the Sidrah 3 I am
Look at the grandeur of my station
The throne of the God of Majesty I am
50
~ Allama Muhammad Iqbal
35:It proceeds by a personal effort to a conversion through a divine influence and possession; but this divine grace, if we may so call it, is not simply a mysterious flow or touch coming from above, but the all-pervading act of a divine presence which we come to know within as the power of the highest Self and Master of our being entering into the soul and so possessing it that we not only feel it close to us and pressing upon our mortal nature, but live in its law, know that law, possess it as the whole power of our spiritualised nature. The conversion its action will effect is an integral conversion of our ethical being into the Truth and Right of the divine nature, of our intellectual into the illumination of divine knowledge, our emotional into the divine love and unity, our dynamic and volitional into a working of the divine power, our aesthetic into a plenary reception and a creative enjoyment of divine beauty, not excluding even in the end a divine conversion of the vital and physical being. It regards all the previous life as an involuntary and unconscious or half-conscious preparatory growing towards this change and Yoga as the voluntary and conscious
   ~ Sri Aurobindo, The Synthesis Of Yoga,
36:It is extremely odd that in seeking to comprehend the revelation, human beings divinize their own understanding thereof. A serious contradiction arises from this fact. God conveyed His (infinite) knowledge in a language, and form, that could be understood by humanity. As if He were saying, “I give my knowledge to you based on the level of your own understanding,” that is, delineated by the context of our own lives. Whereas human beings generally seek to present their own understanding as if it were Divine knowledge which—although incomprehensible, or even nonsensical—must be obeyed by others. The products of human interpretation are thus transformed into religious obligations, which must be accepted and followed blindly, with no opportunity for rational exploration or understanding.

In fact, I find it remarkable that God “humanizes” His knowledge, while humans divinize theirs, in order to avoid subjecting their concepts to the principles that govern knowledge and criticism, while compelling us to accept anything they choose to ram down our throats, without giving us a chance to critically examine, question or reject their propositions. I believe we must oppose this all too human error, which seeks to divinize human understanding, and present it as the will of God. But how can we overcome this (egotistical) delusion? ~
37:love the words of Lamentations 3:22–23: “The steadfast love of the LORD never ceases; his mercies never come to an end; they are new every morning; great is your faithfulness.” Let these amazing words sink in. If you are God’s child, they describe your identity and your hope. They give you reason to get up in the morning and to continue. They enable you to face and admit how messed up you really are. They allow you to extend mercy to the failing people around you. And they allow you to be comforted by God’s presence rather than be terrified at the thought that he is near. Not only does God lavish on you love that will never cease and grace that will never end, and not only is he great in faithfulness, but the mercy he extends to you and to me is renewed each new morning. It is not tired, stale, irrelevant, worn out, ill-fitting, yesterday mercy. No, God’s mercy is new morning mercy. It is formfitted for the needs of your day. It is sculpted to the shape of the weaknesses, circumstances, and struggles of each and every one of his children. Yes, we all get the same mercy, but it doesn’t come to all of us in the same size and shape. God knows who you are, where you are, and what you’re facing, and in the majestic combination of divine knowledge, power, and compassion, he meets you with just the right mercies for the moment. ~ Paul David Tripp
38:The link between the spiritual and the lower planes of the mental being is that which is called in the old Vedantic phraseology the vijnana and which we may term the Truth-plane or the ideal mind or supermind where the One and the Many meet and our being is freely open to the revealing light of the divine Truth and the inspiration of the divine Will and Knowledge. If we can break down the veil of the intellectual, emotional, sensational mind which our ordinary existence has built between us and the Divine, we can then take up through the Truth-mind all our mental, vital and physical experience and offer it up to the spiritual -- this was the secret or mystic sense of the old Vedic "sacrifice" -- to be converted into the terms of the infinite truth of Sachchidananda, and we can receive the powers and illuminations of the infinite Existence in forms of a divine knowledge, will and delight to be imposed on our mentality, vitality, physical existence till the lower is transformed into the perfect vessel of the higher. This was the double Vedic movement of the descent and birth of the gods in the human creature and the ascent of the human powers that struggle towards the divine knowledge, power and delight and climb into the godheads, the result of which was the possession of the One, the Infinite, the beatific existence, the union with God, the Immortality. By possession of this ideal plane we break down entirely the opposition of the lower and the higher existence, the false gulf created by the Ignorance between the finite and the Infinite, God and Nature, the One and the Many, open the gates of the Divine, fulfil the individual in the complete harmony of the cosmic consciousness and realise in the cosmic being the epiphany of the transcendent Sachchidananda. ~ Sri Aurobindo, The Synthesis Of Yoga, 2.15,
39:When, in last week's aphorism, Sri Aurobindo opposed - as one might say - "knowledge" to "Wisdom", he was speaking of knowledge as it is lived in the average human consciousness, the knowledge which is obtained through effort and mental development, whereas here, on the contrary, the knowledge he speaks of is the essential Knowledge, the supramental divine Knowledge, Knowledge by identity. And this is why he describes it here as "vast and eternal", which clearly indicates that it is not human knowledge as we normally understand it.
Many people have asked why Sri Aurobindo said that the river is "slender". This is an expressive image which creates a striking contrast between the immensity of the divine, supramental Knowledge - the origin of this inspiration, which is infinite - and what a human mind can perceive of it and receive from it.
Even when you are in contact with these domains, the portion, so to say, which you perceive, is minimal, slender. It is like a tiny little stream or a few falling drops and these drops are so pure, so brilliant, so complete in themselves, that they give you the sense of a marvellous inspiration, the impression that you have reached infinite domains and risen very high above the ordinary human condition. And yet this is nothing in comparison with what is still to be perceived.
I have also been asked if the psychic being or psychic consciousness is the medium through which the inspiration is perceived.
Generally, yes. The first contact you have with higher regions is a psychic one. Certainly, before an inner psychic opening is achieved, it is difficult to have these inspirations. It can happen as an exception and under exceptional conditions as a grace, but the true contact comes through the psychic; because the psychic consciousness is certainly the medium with the greatest affinity with the divine Truth. ~ The Mother, On Thoughts And Aphorisms,
40:In him dwelleth all the fulness of the Godhead bodily. And ye are complete in him." Colossians 2:9, 10 All the attributes of Christ, as God and man, are at our disposal. All the fulness of the Godhead, whatever that marvellous term may comprehend, is ours to make us complete. He cannot endow us with the attributes of Deity; but he has done all that can be done, for he has made even his divine power and Godhead subservient to our salvation. His omnipotence, omniscience, omnipresence, immutability and infallibility, are all combined for our defence. Arise, believer, and behold the Lord Jesus yoking the whole of his divine Godhead to the chariot of salvation! How vast his grace, how firm his faithfulness, how unswerving his immutability, how infinite his power, how limitless his knowledge! All these are by the Lord Jesus made the pillars of the temple of salvation; and all, without diminution of their infinity, are covenanted to us as our perpetual inheritance. The fathomless love of the Saviour's heart is every drop of it ours; every sinew in the arm of might, every jewel in the crown of majesty, the immensity of divine knowledge, and the sternness of divine justice, all are ours, and shall be employed for us. The whole of Christ, in his adorable character as the Son of God, is by himself made over to us most richly to enjoy. His wisdom is our direction, his knowledge our instruction, his power our protection, his justice our surety, his love our comfort, his mercy our solace, and his immutability our trust. He makes no reserve, but opens the recesses of the Mount of God and bids us dig in its mines for the hidden treasures. "All, all, all are yours," saith he, "be ye satisfied with favour and full of the goodness of the Lord." Oh! how sweet thus to behold Jesus, and to call upon him with the certain confidence that in seeking the interposition of his love or power, we are but asking for that which he has already faithfully promised. ~ Charles Haddon Spurgeon
41:May 18 MORNING “In Him dwelleth all the fulness of the Godhead bodily. And ye are complete in Him.” — Colossians 2:9, 10 ALL the attributes of Christ, as God and man, are at our disposal. All the fulness of the Godhead, whatever that marvellous term may comprehend, is ours to make us complete. He cannot endow us with the attributes of Deity; but He has done all that can be done, for He has made even His divine power and Godhead subservient to our salvation. His omnipotence, omniscience, omnipresence, immutability and infallibility, are all combined for our defence. Arise, believer, and behold the Lord Jesus yoking the whole of His divine Godhead to the chariot of salvation! How vast His grace, how firm His faithfulness, how unswerving His immutability, how infinite His power, how limitless His knowledge! All these are by the Lord Jesus made the pillars of the temple of salvation; and all, without diminution of their infinity, are covenanted to us as our perpetual inheritance. The fathomless love of the Saviour’s heart is every drop of it ours; every sinew in the arm of might, every jewel in the crown of majesty, the immensity of divine knowledge, and the sternness of divine justice, all are ours, and shall be employed for us. The whole of Christ, in His adorable character as the Son of God, is by Himself made over to us most richly to enjoy. His wisdom is our direction, His knowledge our instruction, His power our protection, His justice our surety, His love our comfort, His mercy our solace, and His immutability our trust. He makes no reserve, but opens the recesses of the Mount of God and bids us dig in its mines for the hidden treasures. “All, all, all are yours,” saith He, “be ye satisfied with favour and full of the goodness of the Lord.” Oh! how sweet thus to behold Jesus, and to call upon Him with the certain confidence that in seeking the interposition of His love or power, we are but asking for that which He has already faithfully promised. ~ Charles Haddon Spurgeon
42:the three stages of the ascent :::
   There are three stages of the ascent, -at the bottom the bodily life enslaved to the pressure of necessity and desire, in the middle the mental, the higher emotional and psychic rule that feels after greater interests, aspirations, experiences, ideas, and at the summits first a deeper psychic and spiritual state and then a supramental eternal consciousness in which all our aspirations and seekings discover their own intimate significance.In the bodily life first desire and need and then the practical good of the individual and the society are the governing consideration, the dominant force. In the mental life ideas and ideals rule, ideas that are half-lights wearing the garb of Truth, ideals formed by the mind as a result of a growing but still imperfect intuition and experience. Whenever the mental life prevails and the bodily diminishes its brute insistence, man the mental being feels pushed by the urge of mental Nature to mould in the sense of the idea or the ideal the life of the individual, and in the end even the vaguer more complex life of the society is forced to undergo this subtle process.In the spiritual life, or when a higher power than Mind has manifested and taken possession of the nature, these limited motive-forces recede, dwindle, tend to disappear. The spiritual or supramental Self, the Divine Being, the supreme and immanent Reality, must be alone the Lord within us and shape freely our final development according to the highest, widest, most integral expression possible of the law of our nature. In the end that nature acts in the perfect Truth and its spontaneous freedom; for it obeys only the luminous power of the Eternal. The individual has nothing further to gain, no desire to fulfil; he has become a portion of the impersonality or the universal personality of the Eternal. No other object than the manifestation and play of the Divine Spirit in life and the maintenance and conduct of the world in its march towards the divine goal can move him to action. Mental ideas, opinions, constructions are his no more; for his mind has fallen into silence, it is only a channel for the Light and Truth of the divine knowledge. Ideals are too narrow for the vastness of his spirit; it is the ocean of the Infinite that flows through him and moves him for ever.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Supreme Will,
43:Vijnana, true ideation, called ritam, truth or vedas, knowledge in the Vedas, acts in human mind by four separate functions; revelation, termed drishti, sight; inspiration termed sruti,hearing; and the two faculties of discernment, smriti, memory,which are intuition, termed ketu, and discrimination, termed daksha, division, or viveka, separation. By drishti we see ourselves the truth face to face, in its own form, nature or self-existence; by sruti we hear the name, sound or word by which the truth is expressed & immediately suggested to the knowledge; by ketu we distinguish a truth presented to us behind a veil whether of result or process, as Newton discovered the law of gravitation hidden behind the fall of the apple; by viveka we distinguish between various truths and are able to put them in their right place, order and relation to each other, or, if presented with mingled truth & error, separate the truth from the falsehood. Agni Jatavedas is termed in the Veda vivichi, he who has the viveka, who separates truth from falsehood; but this is only a special action of the fourth ideal faculty & in its wider scope, it is daksha, that which divides & rightly distributes truth in its multiform aspects. The ensemble of the four faculties is Vedas or divine knowledge. When man is rising out of the limited & error-besieged mental principle, the faculty most useful to him, most indispensable is daksha or viveka. Drishti of Vijnana transmuted into terms of mind has become observation, sruti appears as imagination, intuition as intelligent perception, viveka as reasoning & intellectual judgment and all of these are liable to the constant touch of error. Human buddhi, intellect, is a distorted shadow of the true ideative faculties. As we return from these shadows to their ideal substance viveka or daksha must be our constant companion; for viveka alone can get rid of the habit of mental error, prevent observation being replaced by false illumination, imagination by false inspiration, intelligence by false intuition, judgment & reason by false discernment. The first sign of human advance out of the anritam of mind to the ritam of the ideal faculty is the growing action of a luminous right discernment which fixes instantly on the truth, feels instantly the presence of error. The fullness, the manhana of this viveka is the foundation & safeguard of Ritam or Vedas. The first great movement of Agni Jatavedas is to transform by the divine will in mental activity his lower smoke-covered activity into the bright clearness & fullness of the ideal discernment. Agne adbhuta kratw a dakshasya manhana.
   ~ Sri Aurobindo, Hymns To The Mystic Fire, 717,
44:What do we understand by the term "chance"? Chance can only be the opposite of order and harmony. There is only one true harmony and that is the supramental - the reign of Truth, the expression of the Divine Law. In the Supermind, therefore, chance has no place. But in the lower Nature the supreme Truth is obscured: hence there is an absence of that divine unity of purpose and action which alone can constitute order. Lacking this unity, the domain of lower Nature is governed by what we may call chance - that is to say, it is a field in which various conflicting forces intermix, having no single definite aim. Whatever arises out of such a rushing together of forces is a result of confusion, dissonance and falsehood - a product of chance. Chance is not merely a conception to cover our ignorance of the causes at work; it is a description of the uncertain mele ́e of the lower Nature which lacks the calm one-pointedness of the divine Truth. The world has forgotten its divine origin and become an arena of egoistic energies; but it is still possible for it to open to the Truth, call it down by its aspiration and bring about a change in the whirl of chance. What men regard as a mechanical sequence of events, owing to their own mental associations, experiences and generalisations, is really manipulated by subtle agencies each of which tries to get its own will done. The world has got so subjected to these undivine agencies that the victory of the Truth cannot be won except by fighting for it. It has no right to it: it has to gain it by disowning the falsehood and the perversion, an important part of which is the facile notion that, since all things owe their final origin to the Divine, all their immediate activities also proceed directly from it. The fact is that here in the lower Nature the Divine is veiled by a cosmic Ignorance and what takes place does not proceed directly from the divine knowledge. That everything is equally the will of God is a very convenient suggestion of the hostile influences which would have the creation stick as tightly as possible to the disorder and ugliness to which it has been reduced. So what is to be done, you ask? Well, call down the Light, open yourselves to the power of Transformation. Innumerable times the divine peace has been given to you and as often you have lost it - because something in you refuses to surrender its petty egoistic routine. If you are not always vigilant, your nature will return to its old unregenerate habits even after it has been filled with the descending Truth. It is the struggle between the old and the new that forms the crux of the Yoga; but if you are bent on being faithful to the supreme Law and Order revealed to you, the parts of your being belonging to the domain of chance will, however slowly, be converted and divinised. ~ The Mother, Questions And Answers 1929-1931,
45:We have now completed our view of the path of Knowledge and seen to what it leads. First, the end of Yoga of Knowledge is God-possession, it is to possess God and be possessed by him through consciousness, through identification, through reflection of the divine Reality. But not merely in some abstraction away from our present existence, but here also; therefore to possess the Divine in himself, the Divine in the world, the Divine within, the Divine in all things and all beings. It is to possess oneness with God and through that to possess also oneness with the universal, with the cosmos and all existences; therefore to possess the infinite diversity also in the oneness, but on the basis of oneness and not on the basis of division. It is to possess God in his personality and his impersonality; in his purity free from qualities and in his infinite qualities; in time and beyond time; in his action and in his silence; in the finite and in the infinite. It is to possess him not only in pure self, but in all self; not only in self, but in Nature; not only in spirit, but in supermind, mind, life and body; to possess him with the spirit, with the mind, with the vital and the physical consciousness; and it is again for all these to be possessed by him, so that our whole being is one with him, full of him, governed and driven by him. It is, since God is oneness, for our physical consciousness to be one with the soul and the nature of the material universe; for our life, to be one with all life; for our mind, to be one with the universal mind; for our spirit, to be identified with the universal spirit. It is to merge in him in the absolute and find him in all relations. Secondly, it is to put on the divine being and the divine nature. And since God is Sachchidananda, it is to raise our being into the divine being, our consciousness into the divine consciousness, our energy into the divine energy, our delight of existence into the divine delight of being. And it is not only to lift ourselves into this higher consciousness, but to widen into it in all our being, because it is to be found on all the planes of our existence and in all our members, so that our mental, vital, physical existence shall become full of the divine nature. Our intelligent mentality is to become a play of the divine knowledge-will, our mental soul-life a play of the divine love and delight, our vitality a play of the divine life, our physical being a mould of the divine substance. This God-action in us is to be realised by an opening of ourselves to the divine gnosis and divine Ananda and, in its fullness, by an ascent into and a permanent dwelling in the gnosis and the Ananda. For though we live physically on the material plane and in normal outwardgoing life the mind and soul are preoccupied with material existence, this externality of our being is not a binding limitation. We can raise our internal consciousness from plane to plane of the relations of Purusha with prakriti, and even become, instead of the mental being dominated by the physical soul and nature, the gnostic being or the bliss-self and assume the gnostic or the bliss nature. And by this raising of the inner life we can transform our whole outward-going existence; instead of a life dominated by matter we shall then have a life dominated by spirit with all its circumstances moulded and determined by the purity of being, the consciousness infinite even in the finite, the divine energy, the divine joy and bliss of the spirit.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Integral Knowledge, The Higher and the Lower Knowledge [511] [T1], #index,

IN CHAPTERS



   33 Integral Yoga
   1 Yoga
   1 Poetry


   95 Sri Aurobindo
   16 The Mother
   4 Nolini Kanta Gupta
   2 Sri Ramakrishna
   2 Satprem
   2 Saint John of Climacus


   26 The Synthesis Of Yoga
   12 The Life Divine
   9 Essays On The Gita
   5 The Gospel of Sri Ramakrishna
   5 On Thoughts And Aphorisms
   5 Essays In Philosophy And Yoga
   4 Vedic and Philological Studies
   4 The Secret Of The Veda
   4 The Secret Doctrine
   4 Essays Divine And Human
   3 Letters On Yoga I
   2 The Ladder of Divine Ascent
   2 The Human Cycle
   2 Record of Yoga
   2 Questions And Answers 1953
   2 Questions And Answers 1929-1931
   2 Prayers And Meditations
   2 Letters On Yoga II
   2 Isha Upanishad


0.02 - The Three Steps of Nature, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  For, as is indicated by the name, causal body (karan.a), as opposed to the two others which are instruments (karan.a), this crowning manifestation is also the source and effective power of all that in the actual evolution has preceded it. Our mental activities are, indeed, a derivation, selection and, so long as they are divided from the truth that is secretly their source, a deformation of the Divine Knowledge. Our sensations and emotions have the same relation to the Bliss, our vital forces and actions to the aspect of Will or Force assumed by the divine consciousness, our physical being to the pure essence of that Bliss and
  Consciousness. The evolution which we observe and of which

0.07 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  The higher Consciousness is a state of pure love but it is also a
  state of pure openness to Divine Knowledge. There is no opposition there between these two kindred things; it is the mind that
  makes them separate.

01.11 - Aldous Huxley: The Perennial Philosophy, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
  
   We fear Mr. Huxley has completely missed the point of the cryptic sentence. He seems to take it as meaning that human kindness and morality are a means to the recovery of the Lost Way-although codes of ethics and deliberate choices are not sufficient in themselves, they are only a second best, yet they mark the rise of self-consciousness and have to be utilised to pass on into the unitive knowledge that is Tao. This explanation or amplification seems to us somewhat confused and irrelevant to the idea expressed in the apophthegm. What is stated here is much simpler and transparent. It is this that when the Divine is absent and the Divine Knowledge, then comes in man with his human mental knowledge: it is man's humanity that clouds the Divine and to reach the' Divine one must reject the human values, all the moralities, sarva dharmn, seek only the Divine. The lesser way lies through the dualities, good and evil, the Great Way is beyond them and cannot be limited or measured by the relative standards. Especially in the modern age we see the decline and almost the disappearance of the Greater Light and instead a thousand smaller lights are lighted which vainly strive to dispel the gathering darkness. These do not help, they are false lights and men are apt to cling to them, shutting their eyes to the true one which is not that that one worships here and now, nedam yadidam upsate.
  

1.00 - Gospel, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  
  ego. The ego of the bound soul identifies itself with the body, relatives, possessions, and the world; but the "ripe ego", illumined by Divine Knowledge, knows the body, relatives, possessions, and the world to be unreal and establishes a relationship of love with God alone. Through this "ripe ego" Sri Ramakrishna dealt with the world and his wife. One day, while stroking his feet, Srad Devi asked the Master, "What do you think of me?"
  

1.00 - Main, #Book of Certitude, #Baha u llah, #Baha i
  
  Whatsoever ye understand not in the Bayan, ask it of God, your Lord and the Lord of your forefa thers. Should He so desire, He will expound for you that which is revealed therein, and disclose to you the pearls of Divine Knowledge and wisdom that lie concealed within the ocean of its words. He, verily, is supreme over all names; no God is there but Him, the Help in Peril, the Self-Subsisting.
  
  --
  
  This is a Book which hath become the Lamp of the Eternal unto the world, and His straight, undeviating Path amidst the peoples of the earth. Say: This is the Dayspring of Divine Knowledge, if ye be of them that understand, and the Dawning-place of God's commandments, if ye be of those who comprehend.
  

1.01 - Our Demand and Need from the Gita, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  
  There have been other syntheses in the long history of Indian thought. We start with the Vedic synthesis of the psychological being of man in its highest flights and widest rangings of Divine Knowledge, power, joy, life and glory with the cosmic existence of the gods, pursued behind the symbols of the material universe into those superior planes which are hidden from the physical sense and the material mentality. The crown of this synthesis was in the experience of the Vedic Rishis something divine, transcendent and blissful in whose unity the increasing soul of man and the eternal divine fullness of the cosmic godheads meet perfectly and fulfil themselves. The Upanishads take up this crowning experience of the earlier seers and make it their starting-point for a high and profound synthesis of spiritual knowledge; they draw together into a great harmony all that had been seen and experienced by the inspired and liberated knowers of the Eternal throughout a great and fruitful period of spiritual seeking. The
  Gita starts from this Vedantic synthesis and upon the basis of its essential ideas builds another harmony of the three great means and powers, Love, Knowledge and Works, through which the soul of man can directly approach and cast itself into the Eternal.
  --
  Essays on the Gita
   of Life in our divine scope as the Lila2 of the Divine; and in some directions it is more immediately rich and fruitful, for it brings forward into the foreground along with Divine Knowledge, divine works and an enriched devotion of divine Love, the secrets also of the Hatha and Raja Yogas, the use of the body and of mental askesis for the opening up of the divine life on all its planes, to which the Gita gives only a passing and perfunctory attention. Moreover it grasps at that idea of the divine perfectibility of man, possessed by the Vedic Rishis but thrown into the background by the intermediate ages, which is destined to fill so large a place in any future synthesis of human thought, experience and aspiration.
  

1.02.4.2 - Action and the Divine Will, #Isha Upanishad, #unset, #Philosophy
  the straight or good path out of the crookedness. It is the divine
  Will, one with the Divine Knowledge, which leads us towards
  felicity, towards the state of Immortality. All that belongs to the

1.02 - Karma Yoga, #Amrita Gita, #Swami Sivananda Saraswati, #Hinduism
  
  4. Karma Yoga prepares the mind for the reception of Divine Light, Divine Grace, and Divine Knowledge.
  

1.02 - The Divine Teacher, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  Master of all and on the Godhead secret in man. It is this internal divinity who is meant when the Gita speaks of the doer of violent
  Asuric austerities troubling the God within or of the sin of those who despise the Divine lodged in the human body or of the same Godhead destroying our ignorance by the blazing lamp of knowledge. It is then the eternal Avatar, this God in man, the divine Consciousness always present in the human being who manifested in a visible form speaks to the human soul in the Gita, illumines the meaning of life and the secret of divine action and gives it the light of the Divine Knowledge and guidance and the assuring and fortifying word of the Master of existence in the hour when it comes face to face with the painful mystery of the world. This is what the Indian religious consciousness seeks to make near to itself in whatever form, whether in the symbolic human image it enshrines in its temples or in the worship of its
  Avatars or in the devotion to the human Guru through whom the voice of the one world-Teacher makes itself heard. Through these it strives to awaken to that inner voice, unveil that form of the Formless and stand face to face with that manifest divine
  --
  The symbolic companionship of Arjuna and Krishna, the human and the divine soul, is expressed elsewhere in Indian thought, in the heavenward journey of Indra and Kutsa seated in one chariot, in the figure of the two birds upon one tree in the
  Upanishad, in the twin figures of Nara and Narayana, the seers who do tapasya together for the knowledge. But in all three it is the idea of the Divine Knowledge in which, as the Gita says, all action culminates that is in view; here it is instead the action which leads to that knowledge and in which the divine Knower figures himself. Arjuna and Krishna, this human and this divine, stand together not as seers in the peaceful hermitage of meditation, but as fighter and holder of the reins in the clamorous field, in the midst of the hurtling shafts, in the chariot of battle. The
  Teacher of the Gita is therefore not only the God in man who unveils himself in the word of knowledge, but the God in man who moves our whole world of action, by and for whom all our humanity exists and struggles and labours, towards whom all human life travels and progresses. He is the secret Master of works and sacrifice and the Friend of the human peoples.

1.03 - Self-Surrender in Works - The Way of The Gita, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
   its progress. In any case our present preoccupation is with a
  Yoga, integral in its aim and complete movement, but starting from works and proceeding by works although at each step more and more moved by a vivifying divine love and more and more illumined by a helping Divine Knowledge.
  

1.03 - The Human Disciple, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  Arjuna is the fighter in the chariot with the divine Krishna as his charioteer. In the Veda also we have this image of the human soul and the divine riding in one chariot through a great battle to the goal of a high-aspiring effort. But there it is a pure figure and symbol. The Divine is there Indra, the Master of the
  World of Light and Immortality, the power of Divine Knowledge which descends to the aid of the human seeker battling with the sons of falsehood, darkness, limitation, mortality; the battle is with spiritual enemies who bar the way to the higher world of our being; and the goal is that plane of vast being resplendent with the light of the supreme Truth and uplifted to the conscious immortality of the perfected soul, of which Indra is the master.
  
  The human soul is Kutsa, he who constantly seeks the seerknowledge, as his name implies, and he is the son of Arjuna or
  Arjuni, the White One, child of Switra the White Mother; he is, that is to say, the sattwic or purified and light-filled soul which is open to the unbroken glories of the Divine Knowledge. And
  

1.04 - The Sacrifice the Triune Path and the Lord of the Sacrifice, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  These are the three fundamental realisations, so fundamental that to the Yogin of the way of Knowledge they seem ultimate, sufficient in themselves, destined to overtop and replace all others. And yet for the integral seeker, whether accorded to him at an early stage suddenly and easily by a miraculous grace or achieved with difficulty after a long progress and endeavour, they are neither the sole truth nor the full and only clues to the integral truth of the Eternal, but rather the unfilled beginning, the vast foundation of a greater Divine Knowledge. Other realisations there are that are imperatively needed and must be explored to the full limit of their possibilities; and if some of them appear to a first sight to cover only Divine Aspects that are instrumental to the activity of existence but not inherent in its essence, yet, when followed to their end through that activity to its everlasting Source, it is found that they lead to a disclosure of the Divine without which our knowledge of the Truth behind things would be left bare and incomplete. These seeming Instrumentals are the key to a secret without which the Fundamentals themselves would not unveil all their mystery. All the revelatory aspects of the Divine must be caught in the wide net of the integral Yoga.
  
  --
  
  For the Ishwari Shakti, divine Conscious-Force and World-Mother, becomes a mediatrix between the eternal One and the manifested Many. On one side, by the play of the energies which she brings from the One, she manifests the multiple Divine in the universe, involving and evolving its endless appearances out of her revealing substance; on the other by the reascending current of the same energies she leads back all towards That from which they have issued so that the soul in its evolutionary manifestation may more and more return towards the Divinity there or here put on its divine character. There is not in her, although she devises a cosmic mechanism, the character of an inconscient mechanical Executrix which we find in the first physiognomy of Prakriti, the Nature-Force; neither is there that sense of an Unreality, creatrix of illusions or semi-illusions, which is attached to our first view of Maya. It is at once clear to the experiencing soul that here is a conscious Power of one substance and nature with the Supreme from whom she came. If she seems to have plunged us into the Ignorance and Inconscience in pursuance of a plan we cannot yet interpret, if her forces present themselves as all these ambiguous forces of the universe, yet it becomes visible before long that she is working for the development of the Divine Consciousness in us and that she stands above drawing us to her own higher entity, revealing to us more and more the very essence of the Divine Knowledge, Will and Ananda. Even in the movements of the Ignorance the soul of the seeker becomes aware of her conscious guidance supporting his steps and leading them slowly or swiftly, straight or by many detours out of the darkness into the light of a greater consciousness, out of mortality into immortality, out of evil and suffering towards a highest good and felicity of which as yet his human mind can form only a faint image. Thus her power is at once liberative and dynamic, creative, effective,creative not only of things as they are, but of things that are to be; for, eliminating the twisted and tangled movements of his lower consciousness made of the stuff of the Ignorance, it rebuilds and new-makes his soul and nature into the substance and forces of a higher divine Nature.
  
  --
  
  A union by identity may be ours, a liberation and change of our substance of being into that supreme Spirit-substance, of our consciousness into that divine Consciousness, of our soul-state into that ecstasy of spiritual beatitude or that calm eternal bliss of existence. A luminous indwelling in the Divine can be attained by us secure against any fall or exile into this lower consciousness of the darkness and the Ignorance, the soul ranging freely and firmly in its own natural world of light and joy and freedom and oneness. And since this is not merely to be attained in some other existence beyond but pursued and discovered here also, it can only be by a descent, by a bringing down of the Divine Truth, by the establishment here of the souls native world of light, joy, freedom, oneness. A union of our instrumental being no less than of our soul and spirit must change our imperfect nature into the very likeness and image of Divine Nature; it must put off the blind, marred, mutilated, discordant movements of the Ignorance and put on the inherence of that light, peace, bliss, harmony, universality, mastery, purity, perfection; it must convert itself into a receptacle of Divine Knowledge, an instrument of divine Will-Power and Force of Being, a channel of divine Love, Joy and Beauty. This is the transformation to be effected, an integral transformation of all that we now are or seem to be, by the joiningYogaof the finite being in Time with the Eternal and Infinite.
  

1.05 - Ritam, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
  
  If we suppose evil in this rik to connote or include moral evil we find Dakshina to have a share, the active energy of the viveka to take its part in the function of protection from sin which is one of the principal attri butes of Varuna. It is part of the ideas of Vedanta that sin is in reality a form of ignorance and is purified out of the system by the illumination of Divine Knowledge. We begin to find by this sin-effacing attri bute of Varuna, prachet, uruchakshas, ptadaksha, ritasya jyotishas pati, by this sin-repelling attri bute of Dakshina, the energy of ideal discrimination, the same profound idea already anticipated in the Rigveda. The Veda abounds with confirmatory passages, of which I will quote at present one only from the hymn of Kanwa to Agni, the thirty-sixth of thisMandala. High-uplifted protect us from evil by the perception, burn utterly every devourer, phi anhaso ni ketun a. All evil is a deviation from the right & truth, from the ritam, a deviation from the self-existent truth & right of the divine or immortal nature; the lords of knowledge dwelling in the human consciousness as the prachetasah, informing its acts of consciousness which include in the ancient psychology action & feeling no less than thought & attuning them to follow spontaneously the just rhythm of the divine right & truth, deliver effectually this human & mortal nature from evil & sin. The place of Daksha & Dakshina in that action is evident; it is primary & indispensable; for the mortal nature being full of wrong perceptions, warped impulses, evil & mixed & confused states of feeling, it is the business of the viveka to sort out the confusion & accustom the mind & heart of man to a juster, truer & purer working. The action of the other faculties of the Truth may be said to come after that of Daksha, of the viveka. In these hymns of Sunahshepa the clear physiognomy of Varuna begins to dawn upon us. He is evidently the master of right knowledge, wide, self-luminous & all-containing in the world-consciousness & in human consciousness. His physical connection with the all-containing ether,for Varuna is Uranus, the Greek Akasha, & wideness is constantly associated with him in the Veda,leads us to surmise that he may also be the master in the ideal faculty, ritam brihat, where he dwells, urukshaya, of pure infinite conscious-being out of which knowledge manifests & with which it is, ultimately, one entity
  
  --
  
  So far the image has been a double image of a journey & a battle,the goal of the ritam, the journey of the sin-afflicted human being towards the Truth of the divine nature; the thorns, the pitfall, the enemy ambushed in the path; the great divine helpers whose Divine Knowledge, for they are prachetasah, becomes active in the human mind and conducts us unerringly & unfalteringly on that sublime journey. In the next rik the image of the path is preserved, but another image is associated with it, the universal Vedic image of the sacrifice. We get here our first clear & compelling indication of the truth which is the very foundation of our hypothesis that the Vedic sacrifice is only a material symbol of a great psychological or spiritual process. The divine children of Infinity lead1 the sacrifice on the straight path to the goal of the ritam; under their guidance it progresses to their goal & reaches the gods in their home, pravah sa dhtaye nashat.What is sacrifice which is itself a traveller, which has a motion in a straight path, a goal in the highest seat of Truth, parasmin dhmann ritasya? If it is not the activities of the human being in us offered as a sacrifice to the higher & divine being so that human activities may be led up to the divine nature & be established in the divine consciousness, then there is either no meaning in human language or no sense or coherence in the Veda. The Vedic sacrificer is devayu,devakmah,one who desires the god or the godhead, the divine nature; or devayan, one who is in the process of divinising his human life & being; the sacrifice itself is essentially devavtih & devattih, manifestation of the divine & the extension of the divine in man. We see also the force of dhtaye. The havya or offering of human faculty, human having, human action, reaches its goal when it is taken up in the divine thought, the divine consciousness & there enjoyed by the gods.
  

1.06 - The Ascent of the Sacrifice 2 The Works of Love - The Works of Life, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  And yet this transformation into a large strength and equality is insufficient; for if it opens to us the instrumentation of a
  Divine Life, it does not provide its government and initiative. It is here that the presence of the released psychic being intervenes; it does not give the supreme government and direction, - for that is not its function, - but it supplies during the transition from ignorance to a Divine Knowledge a progressive guidance for the inner and outer life and action; it indicates at each moment the method, the way, the steps that will lead to that fulfilled spiritual condition in which a supreme dynamic initiative will be always there directing the activities of a divinised Life-Force.
  

1.07 - Note on the word Go, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
  
  All the passages I have quoted proceed from the hymns of Madhuchchhanda son of Viswamitra, the opening eleven hymns of the Rigveda. This seer is one of the deepest & profoundest of the spirits chosen as vessels & channels of the Divine Knowledge of the Veda, one of those who least loses the thing symbolised in the material symbol, but who tends rather to let the symbol disappear in that which it symbolises. The comparison of the maker of beautiful images to the milch cow & Indra to the milker is an example of his constant tendency the word gavam is avoided with sudugham, so that the idea of milking or pressing forth may be suggested without insisting on the material image of the cow, & in goduhe, the symbol of the cow melts away into the thing symbolised, knowledge, light, illumination. A comparison with Medhatithi son of Kanwa brings out the difference. In Madhuchchhandas hymns the materialist rendering is often inapplicable & even when applicable yields a much poorer sense than the symbolic renderingbecause the seer is little concerned with the symbol except as the recognised means of suggesting things supramaterial. But Medhatithi is much concerned with the symbol & not indifferent to the outer life; in his hymns the materialist rendering gives us a good sense without excluding the symbolic, but often the symbolic has to be sought for & if we did not know the true Vedic tradition from Madhuchchhanda we could not gather it unaided from Medhatithi. The son of Viswamitra is deeply concerned with knowledge & with immortality & rapture as its attendant circumstances & conditions, the son of Kanwa, though not indifferent to knowledge, with the intoxication of the wine of immortality & its outpouring in mortal life & action. To use Vedic symbolism, one is a herder of kine, the other a herder of horses; Madhuchchhandas totem is the meditative cow, Medhatithis the rapid & bounding horse. There is a great calm, depth & nobility in the first eleven hymns, a great verve, joy, energy & vibrant force in the twelve that follow.
  

1.07 - Standards of Conduct and Spiritual Freedom, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  2:Even when we have arrived at some glimpse of this idea or succeeded in fixing it in our consciousness as a knowledge of the mind and a consequent attitude of the soul, it is difficult for us in our outward parts and active nature to square accounts between this universal standpoint and the claims of our personal opinion, our personal will, our personal emotion and desire. We are forced still to go on dealing with this indivisible movement as if it were a mass of impersonal material out of which we, the ego, the person, have to carve something according to our own will and mental fantasy by a personal struggle and effort. This is man's normal attitude towards his environment, actually false because our ego and its will are creations and puppets of the cosmic forces and it is only when we withdraw from ego into the consciousness of the Divine Knowledge-Will of the Eternal who acts in them that we can be by a sort of deputation from above their master. And yet is this personal position the right attitude for man so long as he cherishes his individuality and has not yet fully developed it; for without this view-point and motiveforce he cannot grow in his ego, cannot sufficiently develop and differentiate himself out of the subconscious or half-conscious universal mass-existence.
  
  --
  
  22:The fact is that when we have reached the cult of absolute ethical qualities and erected the categorical imperative of an ideal law, we have not come to the end of our search or touched the truth that delivers. There is, no doubt, something here that helps us to rise beyond limitation by the physical and vital man in us, an insistence that overpasses the individual and collective needs and desires of a humanity still bound to the living mud of Matter in which it took its roots, an aspiration that helps to develop the mental and moral being in us: this new sublimating element has been therefore an acquisition of great importance; its workings have marked a considerable step forward in the difficult evolution of terrestrial Nature. And behind the inadequacy of these ethical conceptions something too is concealed that does attach to a supreme Truth; there is here the glimmer of a light and power that are part of a yet unreached divine Nature. But the mental idea of these things is not that light and the moral formulation of them is not that power. These are only representative constructions of the mind that cannot embody the divine spirit which they vainly endeavour to imprison in their categorical formulas. Beyond the mental and moral being in us is a greater divine being that is spiritual and supramental; for it is only through a large spiritual plane where the mind's formulas dissolve in a white flame of direct inner experience that we can reach beyond mind and pass from its constructions to the vastness and freedom of the supramental realities. There alone can we touch the harmony of the divine powers that are poorly mispresented to our mind or framed into a false figure by the conflicting or wavering elements of the moral law. There alone the unification of the transformed vital and physical and the illumined mental man becomes possible in that supramental Spirit which is at once the secret source and goal of our mind and life and body. There alone is there any possibility of an absolute justice, love and right - far other than that which we imagine - at one with each other in the light of a supreme Divine Knowledge. There alone can there be a reconciliation of the conflict between our members.
  

1.08 - The Gods of the Veda - The Secret of the Veda, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
  
  In the last Rik the source of this great illumination is indicated. Spiritual knowledge is not natural to the mind; it is in us a higher faculty concealed & sleeping, not active to our consciousness. It is only when the inspiration of a divine enlightenment,Saraswat ketun, in the concrete Vedic language,seizes on that self-luminous faculty & directs a ray of it into our understanding that we receive the high truths, the great illuminations which raise us above our normal humanity. But it is not an isolated illumination with which this son of Viswamitra intends to be satisfied. The position for him is that the human perception & reason, but asleep, sushupta, achetana, on the level of the pure ideal knowledge. He wishes it to awake to the Divine Knowledge & his whole mental state to be illumined by it. The divine Inspiration has to awaken to conscious activity this great water now lying still & veiled in our humanity. This great awakening Saraswati now in the action of the Sacrifice effects for MadhuchchhandasMaho arnah prachetayati. The instrument is ketu, enlightening perception. With the knowledge that now streams into the mind from the ocean of Divine Knowledge all the ideas of the understanding in their various & many-branching activity are possessed and illumined. Dhiyo viv vi rjati. She illumines variously or in various directions, or, less probably, she entirely illumines, all the activities of the understanding. This invasion & illumination of his whole mental state by the state of Divine Knowledge, with its spontaneous manifestation of high truths, right thoughts, right feelings, the ritam jyotih, is the culmination of this sacrifice of Madhuchchhandas.
  

1.08 - The Supreme Will, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  1:IN THE light of this progressive manifestation of the Spirit, first apparently bound in the Ignorance, then free in the power and wisdom of the Infinite, we can better understand the great and crowning injunction of the Gita to the Karmayogin, "Abandoning all dharmas, all principles and laws and rules of conduct, take refuge in me alone." All standards and rules are temporary constructions founded upon the needs of the ego in its transition from Matter to Spirit. These makeshifts have a relative imperativeness so long as we rest satisfied in the stages of transition, content with the physical and vital life, attached to the mental movement, or even fixed in the ranges of the mental plane that are touched by the spiritual lustres. But beyond is the unwalled wideness of a supramental infinite consciousness and there all temporary structures cease. It is not possible to enter utterly into the spiritual truth of the Eternal and Infinite if we have not the faith and courage to trust ourselves into the hands of the Lord of all things and the Friend of all creatures and leave utterly behind us our mental limits and measures. At one moment we must plunge without hesitation, reserve, fear or scruple into the ocean of the free, the infinite, the Absolute. After the Law, Liberty; after the personal, after the general, after the universal standards there is something greater, the impersonal plasticity, the divine freedom, the transcendent force and the supernal impulse. After the strait path of the ascent the wide plateaus on the summit.
  2:There are three stages of the ascent, - at the bottom the bodily life enslaved to the pressure of necessity and desire, in the middle the mental, higher emotional and psychic rule that feels after greater interests, aspirations, experiences, at the summits first a deeper psychic and spiritual state and then a supramental eternal consciousness in which all our aspirations and seekings discover their own intimate significance. In the bodily life first desire and need and then the practical good of the individual and the society are the governing consideration, the dominant force. In the mental life ideas and ideals rule, ideas that are halflights wearing the garb of Truth, ideals formed by the mind as a result of a growing but still imperfect intuition and experience. Whenever the mental life prevails and the bodily diminishes its brute insistence, man the mental being feels pushed by the urge of mental Nature to mould in the sense of the idea or the ideal the life of the individual, and in the end even the vaguer more complex life of the society is forced to undergo this subtle process. In the spiritual life, or when a higher power than Mind has manifested and taken possession of the nature, these limited motive-forces recede, dwindle, tend to disappear. The spiritual or supramental Self, the Divine Being, the supreme and immanent Reality, must be alone the Lord within us and shape freely our final development according to the highest, widest, most integral expression possible of the law of our nature. In the end that nature acts in the perfect Truth and its spontaneous freedom; for it obeys only the luminous power of the Eternal. The individual has nothing further to gain, no desire to fulfil; he has become a portion of the impersonality or the universal personality of the Eternal. No other object than the manifestation and play of the Divine Spirit in life and the maintenance and conduct of the world in its march towards the divine goal can move him to action. Mental ideas, opinions, constructions are his no more; for his mind has fallen into silence, it is only a channel for the Light and Truth of the Divine Knowledge. Ideals are too narrow for the vastness of his spirit; it is the ocean of the Infinite that flows through him and moves him for ever.
  3:Whoever sincerely enters the path of works, must leave behind him the stage in which need and desire are the first law of our acts. For whatever desires still trouble his being, he must, if he accepts the high aim of Yoga, put them away from him into the hands of the Lord within us. The supreme Power will deal with them for the good of the sadhaka and for the good of all. In effect, we find that once this surrender is done, - always provided the rejection is sincere, - egoistic indulgence of desire may for some time recur under the continued impulse of past nature but only in order to exhaust its acquired momentum and to teach the embodied being in his most unteachable part, his nervous, vital, emotional nature, by the reactions of desire, by its grief and unrest bitterly contrasted with calm periods of the higher peace or marvellous movements of divine Ananda, that egoistic desire is not a law for the soul that seeks liberation or aspires to its own original god-nature. Afterwards the element of desire in those impulsions will be thrown away or persistently eliminated by a constant denying and transforming pressure. Only the pure force of action in them (pravr.tti) justified by an equal delight in all work and result that is inspired or imposed from above will be preserved in the happy harmony of a final perfection. To act, to enjoy is the normal law and right of the nervous being; but to choose by personal desire its action and enjoyment is only its ignorant will, not its right. Alone the supreme and universal Will must choose; action must change into a dynamic movement of that Will; enjoyment must be replaced by the play of a pure spiritual Ananda. All personal will is either a temporary delegation from on high or a usurpation by the ignorant Asura.

1.1.01 - The Divine and Its Aspects, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
        2. It is the Spirit and Master of our own being within us whom we have to serve and learn to express his will in all our movements so that we may grow out of the Ignorance into the Light.
        3. The Divine is transcendent Being and Spirit, all bliss and light and Divine Knowledge and power, and towards that highest divine existence and its Light we have to rise and bring down the reality of it more and more into our consciousness and life.
      In the ordinary nature we live in the Ignorance and do not know the Divine. The forces of the ordinary nature are undivine forces because they weave a veil of ego and desire and unconsciousness which conceals the Divine from us. To get into the higher and deeper consciousness which knows and lives consciously in the Divine, we have to get rid of the forces of the lower nature and open to the action of the Divine Shakti which will transform our consciousness into that of the Divine Nature.

1.1.02 - The Aim of the Integral Yoga, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  *
  The aim of the Yoga is to open the consciousness to the Divine, to live in the inner consciousness more and more while acting from it on the external life, to bring the inmost psychic into the front and by the power of the psychic to purify and change the being so that it may become ready for transformation and in union with the Divine Knowledge, Will and Love. Secondly, to develop the Yogic consciousness - i.e. to universalise the being on all the planes, become aware of the cosmic being and cosmic forces and be in union with the Divine on all the planes up to the Overmind. Thirdly, to come into contact with the transcendent Divine, beyond the Overmind, through the supramental consciousness, supramentalise the consciousness and the nature and make oneself an instrument for the realisation of the dynamic Divine Truth and its transforming descent into the earth-nature.
  

1.10 - The Image of the Oceans and the Rivers, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga
  The Secret of the Veda
   transparent to the eye that chooses to see. What he means is that the Divine Knowledge is all the time flowing constantly behind our thoughts, but is kept from us by the internal enemies who limit our material of mind to the sense-action and senseperception so that though the waves of our being beat on banks that border upon the superconscient, the infinite, they are limited by the nervous action of the sense-mind and cannot reveal their secret. They are like horses controlled and reined in; only when the waves of the light have nourished their strength to the full does the straining steed break these limits and they flow freely towards That from which the Soma-wine is pressed out and the sacrifice is born.
  

1.10 - The Secret of the Veda, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
  
  The history of the Veda is one of the most remarkable & paradoxical phenomena of human experience. In the belief of the ancient Indians the three Vedas, books believed to be inspired directly from the source of all Truth, books at any rate of an incalculable antiquity and of a time-honoured sanctity, were believed to be the repositories of a Divine Knowledge. The man who was a Veda knower, Vedavid, had access to the deepest knowledge about God and existence. He knew the one thing that was eternally true, the one thing thoroughly worth knowing. The right possession of the ancient hymns was not supposed to be possible by a superficial reading, not supposed to result directly even from a mastery of the scholastic aids to a right understanding,grammar, language, prosody, astronomy, ritual, pronunciation,but depended finally and essentially on explanation by a fit spiritual teacher who understood the inner sense that was couched in the linguistic forms & figures of the Scriptures. The Veda so understood was held to be the fountain, the bedrock, the master-volume of all true Hinduism; that which accepted not the Veda, was and must be instantly departure from the right path, the true truth. Even when the material & ritualistic sense of the Veda had so much dominated & hidden in mens ideas of it its higher parts that to go beyond it seemed imperative, the reverence for this ancient Scripture remained intact. At the time when the Gita in its modern form was composed, we find this double attitude dominant. There is a strong censure of the formalists, the ritualists, who constantly dispute about the Veda and hold it as a creed that there is no other truth and who apply it only for the acquisition of worldly mastery and enjoyments, but at the same time the great store of spiritual truth in the old sacred writings and their high value are never doubted or depreciated. There is in all the Vedas as much utility to the Brahma-knower as to one who would drink there is utility in a well flooded with water on all its sides. Krishna speaking as God Himself declares I alone am He who is to be known by all the Vedas; I am He who made Vedanta and who know the Veda. The sanctity and spiritual value of the Vedas could not receive a more solemn seal of confirmation. It is evident also from this last passage that the more modern distinction which grew upon the Hindu mind with the fading of Vedic knowledge, the distinction by which the old Rigveda and Sama and Yajur are put aside as ritualistic writings, possessing a value only for ceremonial of sacrifice, and all search for spiritual knowledge is confined to the Vedanta, was unrecognised & even unknown to the writer of the Gita. To him the Vedas are writings full of spiritual truth; the language of the line Vedaish cha sarvair aham eva vedyo, the significance of the double emphasis in the etymological sense of knowledge in Vedavid, the knower of the book of knowledge as well as in vedair vedyo are unmistakable. Other means of knowledge even more powerful than study of the Vedas the Gita recognises; but in its epoch the Veda even as apart from the Upanishads still held its place of honour as the repository of the high and Divine Knowledge; it still bore upon it the triple seal of the Brahmavidya.
  

1.10 - The Three Modes of Nature, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  An escape from the action of the two inferior gunas is very evidently indispensable if we are to transmute our present nature into a power and form of the divine consciousness and an instrument of its forces. Tamas obscures and prevents the light of the Divine Knowledge from penetrating into the dark and dull corners of our nature. Tamas incapacitates and takes
  

1.11 - The Master of the Work, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
     It is difficult to acquire or to practise this faith and steadfastness on the rough and narrow path of Yoga because of the impatience of both heart and mind and the eager but faltering will of our rajasic nature. The vital nature of man hungers always for the fruit of its labour and, if the fruit appears to be denied or long delayed, he loses faith in the ideal and in the guidance. For his mind judges always by the appearance of things, since that is the first ingrained habit of the intellectual reason in which he so inordinately trusts. Nothing is easier for us than to accuse God in our hearts when we suffer long or stumble in the darkness or to abjure the ideal that we have set before us. For we say, "I have trusted to the Highest and I am betrayed into suffering and sin and error." Or else, "I have staked my whole life on an idea which the stern facts of experience contradict and discourage. It would have been better to be as other men are who accept their limitations and walk on the firm ground of normal experience." In such moments -- and they are sometimes frequent and long -- all the higher experience is forgotten and the heart concentrates itself in its own bitterness. It is in these dark passages that it is possible to fall for good or to turn back from the divine hour.
     If one has walked long arid steadily in the path, the faith of the heart will remain under the fiercest adverse pressure; even if it is concealed or apparently overborne, it will take the first opportunity to re-emerge. For something higher than either heart or intellect upholds it in spite of the worst stumblings and through the most prolonged failure. But even to the experienced Sadhaka such falterings or overcloudings bring a retardation of his progress and they are exceedingly dangerous to the novice. It is therefore necessary from the beginning to understand and accept the arduous difficulty of the path and to feel the need of a faith which to the intellect may seem blind, but yet is wiser than our reasoning intelligence. For this faith is a support from above; it is the brilliant shadow thrown by a secret light that exceeds the intellect and its data; it is the heart of a hidden knowledge that is not at the mercy of immediate appearances. Our faith, persevering, will be justified in its works and will be lifted and transfigured at last into the self-revelation of a Divine Knowledge. Always we must adhere to the injunction of the Gita, "Yoga must be continually applied with a heart free from despondent sinking." Always we must repeat to the doubting intellect the promise of the Master, "I will surely deliver thee from all sin and evil; do not grieve." At the end, the flickerings of faith will cease; for we shall see his face and feel always the Divine Presence.
  
     The Master of our works respects our nature even when he is transforming it; he works always through the nature and not by any arbitrary caprice. This imperfect nature of ours contains the materials of our perfection, but inchoate, distorted, misplaced, thrown together in disorder or a poor imperfect order. All this material has to be patiently perfected, purified, reorganised, new-moulded and transformed, not backed and hewn and slam or mutilated, not obliterated by simple coercion and denial. This world and we who live in it are his creation and manifestation, and he deals with it and us in a way our narrow and ignorant mind cannot understand unless it falls silent and opens to a Divine Knowledge. In our errors is the substance of a truth which labours to reveal its meaning to our groping intelligence. The human intellect cuts out the error and the truth with it and replaces it by another half-truth half-error; but the Divine Wisdom suffers our mistakes to continue until we are able to arrive at the truth hidden and protected under every false cover. Our sins are the misdirected steps of a seeking Power that aims, not at sin, but at perfection, at something that we might call a divine virtue. Often they are the veils of a quality that has to be transformed and delivered out of this ugly disguise: otherwise, in the perfect providence of things, they would not have been suffered to exist or to continue. The Master of our works is neither a blunderer nor an indifferent witness nor a dallier with the luxury of unneeded evils. He is wiser than our reason and wiser than our virtue.
     Our nature is not only mistaken in will and ignorant in knowledge but weak in power; but the Divine Force is there and will lead us if we trust in it and will use our deficiencies and our powers for the divine purpose. If we fail in our immediate aim, it is because he has intended the failure; often our failure or ill-result is the right road to a truer issue than an immediate and complete success would have put in our reach. If we suffer, it is because something in us has to be prepared for a rarer possibility of delight. If we stumble, it is to learn in the end the secret of a more perfect walking. Let us not be in too furious a haste to acquire even peace, purity and perfection. Peace must be ours, but not the peace of an empty or devastated nature or of slam or mutilated capacities incapable of unrest because we have made them incapable of intensity and fire and force. Purity must be our aim, but not the purity of a void or of a bleak and rigid coldness. Perfection is demanded of us, but not the perfection that can exist only by confining its scope within narrow limits or putting an arbitrary full stop to the ever self-extending scroll of the Infinite. Our object is to change into the divine nature, but the divine nature is not a mental or moral but a spiritual condition, difficult to achieve, difficult even to conceive by our intelligence. The Master of our work and our Yoga knows the thing to be done, and we must allow him to do it in us by his own means and in his own manner.
  --
  
     There is another greater step to be taken after the surrender of our instrumental ego to the Divine shakti. It is not enough to know her as the one Cosmic Force that moves us and all creatures on the planes of mind, life and Matter; for this is the lower Nature and, although the Divine Knowledge, Light, Power are there concealed and at work in the Ignorance and can break partly its veil and manifest something of their true character or descend from above and uplift these inferior workings, yet, even if we realise the One ill a spiritualised mind, a spiritualised life-movement, a spiritualised body-consciousness, an imperfection remains in the dynamic parts. There is a stumbling response to the Supreme Power, a veil over the face of the Divine, a constant mixture of the Ignorance. It is only when we open to the Divine shakti in the truth of her force which transcends this lower prakriti that we can be perfect instruments of her power and knowledge.
     Not only liberation but perfection must be the aim of the Karmayoga. The Divine works through our nature and according to our nature; if our nature is imperfect, the work also will be imperfect, mixed, inadequate. Even it may be marred by gross errors, falsehoods, moral weaknesses, diverting influences. The work of the Divine will be done in us even then, but according to our weakness, not according to the strength and purity of its source. If ours were not an integral Yoga, if we sought only the liberation of the self within us or the motionless existence of Purusha separated from prakriti, this dynamic imperfection might not matter. Calm, untroubled, not depressed, not elated, refusing to accept the perfection or imperfection, fault or merit, sin or virtue as ours, perceiving that it is the modes of Nature working in the field of her modes that make this mixture, we could withdraw into the silence of the spirit and, pure, untouched, witness only the workings of prakriti. But in an integral realisation this can only be a step on the way, not our last resting-place. For we aim at the divine realisation not only in the immobility of the Spirit, but also in the movement of Nature. And this cannot be altoge ther until we can feel the presence and power of the Divine in every step, motion, figure of our activities, in every turn of our will, in every thought, feeling and impulse. No doubt, we can feel that in a sense even in the nature of the Ignorance, but it is the divine Power and Presence in a disguise, a diminution, an inferior figure. Ours is a greater demand, that our nature shall be a power of the Divine in the Truth of the Divine, in the Light, in the force of the eternal self-conscient Will, in the wideness of the sempiternal Knowledge.

1.11 - The Seven Rivers, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga
  
  Gods and men, says Vishwamitra in effect, kindle this divine force by lighting the fires of the inner sacrifice; they enable it to work by their adoration and submission to it; they express in heaven, that is to say, in the pure mentality which is symbolised by Dyaus, the knowings of the Seers, in other words the illuminations of the Truth-consciousness which exceeds Mind; and they do this in order to make a passage for this divine force which in its strength seeking always to find the word of right self-expression aspires beyond mind. This divine will carrying in all its workings the secret of the Divine Knowledge, kavikratuh., befriends or builds up the mental and physical consciousness in man, divah. pr.thivyah., perfects the intellect, purifies the discernment so that they grow to be capable of the "knowings of the seers" and by the superconscient Truth thus made conscient in us establishes firmly the Beatitude (vs. 2-3).
  
  --
  
  Then we are told expressly that this infinite into which he has entered and in which he grows, in which the many Waters victoriously reaching their goal (yasasah.) increase him, is the unobstructed vast where the Truth is born, the shoreless infinite, his own natural seat in which he now takes up his home. There the seven rivers, the sisters, work no longer separated though of one origin as on the earth and in the mortal life, but rather as indivisible companions (jamnam apasi svasr.n.am). In that entire meeting of these great ones Agni moves in all things and upbears all things; the rays of his vision are perfectly straight, no longer affected by the lower crookedness; he from whom the radiances of knowledge, the brilliant herds, were born, now gives them this high and supreme birth; he turns them into the Divine Knowledge, the immortal consciousness (vs. 11-12).
  

1.1.2 - Commentary, #Kena and Other Upanishads, #Sri Aurobindo, #Integral Yoga
  they represent. The practical relation of the gods to Brahman in
  this process of Divine Knowledge has been already determined.
  The cosmic functionings through which the gods act, mind, life,
  --
  go beyond the Upanishads to seek it, - as for instance when
  we add to its emphasis on Divine Knowledge the indispensable
  ardent emphasis of the later teachings upon divine love and the

1.13 - Reason and Religion, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
  
  Reason has indeed a part to play in relation to this highest field of our religious being and experience, but that part is quite secondary and subordinate. It cannot lay down the law for the religious life, it cannot determine in its own right the system of Divine Knowledge; it cannot school and lesson the divine love and delight; it cannot set bounds to spiritual experience or lay its yoke upon the action of the spiritual man. Its sole legitimate sphere is to explain as best it can, in its own language and to the rational and intellectual parts of man, the truths, the experiences, the laws of our suprarational and spiritual existence. That has been the work of spiritual philosophy in the East andmuch more crudely and imperfectly doneof theology in the West, a work of great importance at moments like the present when the intellect of mankind after a long wandering is again turning towards the search for the Divine. Here there must inevitably enter a part of those operations proper to the intellect, logical reasoning, inferences from the data given by rational experience, analogies drawn from our knowledge of the apparent facts of existence, appeals even to the physical truths of science, all the apparatus of the intelligent mind in its ordinary workings. But this is the weakest part of spiritual philosophy. It convinces the rational mind only where the intellect is already predisposed to belief, and even if it convinces, it cannot give the true knowledge. Reason is safest when it is content to take the profound truths and experiences of the spiritual being and the spiritual life, just as they are given to it, and throw them into such form, order and language as will make them the most intelligible or the least unintelligible to the reasoning mind. Even then it is not quite safe, for it is apt to harden the order into an intellectual system and to present the form as if it were the essence. And, at best, it has to use a language which is not the very tongue of the suprarational truth but its inadequate translation and, since it is not the ordinary tongue either of the rational intelligence, it is open to non-understanding or misunderstanding by the ordinary reason of mankind. It is well-known to the experience of the spiritual seeker that even the highest philosophising cannot give a true inner knowledge, is not the spiritual light, does not open the gates of experience. All it can do is to address the consciousness of man through his intellect and, when it has done, to say, I have tried to give you the truth in a form and system which will make it intelligible and possible to you; if you are intellectually convinced or attracted, you can now seek the real knowledge, but you must seek it by other means which are beyond my province.
  

1.13 - The Lord of the Sacrifice, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  
  The real goal of the Yoga is then a living and self-completing union with the divine Purushottama and is not merely a selfextinguishing immergence in the impersonal Being. To raise our whole existence to the Divine Being, to dwell in him (mayyeva nivasis.yasi), to be at one with him, unify our consciousness with his, to make our fragmentary nature a reflection of his perfect nature, to be inspired in our thought and sense wholly by the Divine Knowledge, to be moved in will and action utterly and faultlessly by the divine will, to lose desire in his love and delight, is man's perfection; it is that which the Gita describes as
  

1.14 - The Supermind as Creator, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  
  0:All things are self-deployings of the Divine Knowledge. Vishnu Purana.1
  1:A PRINCIPLE of active Will and Knowledge superior to Mind and creatrix of the worlds is then the intermediary power and state of being between that self-possession of the One and this flux of the Many. This principle is not entirely alien to us; it does not belong solely and incommunicably to a Being who is entirely other than ourselves or to a state of existence from which we are mysteriously projected into birth, but also rejected and unable to return. If it seems to us to be seated on heights far above us, yet are they the heights of our own being and accessible to our tread. We can not only infer and glimpse that Truth, but we are capable of realising it. We may by a progressive expanding or a sudden luminous self-transcendence mount up to these summits in unforgettable moments or dwell on them during hours or days of greatest superhuman experience. When we descend again, there are doors of communication which we can keep always open or reopen even though they should constantly shut. But to dwell there permanently on this last and highest summit of the created and creative being is in the end the supreme ideal for our evolving human consciousness when it seeks not self-annulment but self-perfection. For, as we have seen, this is the original Idea and the final harmony and truth to which our gradual self-expression in the world returns and which it is meant to achieve.

1.15 - Prayers, #Words Of The Mother III, #The Mother, #Integral Yoga
  
      The Supreme is Divine Knowledge and perfect unity; at each moment of the day let us call to Him so that we may be nothing else than Himself.
      20 December 1954

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