classes ::: subject, Yoga, map,
children ::: Integral Yoga (aim), Integral Yoga (books), Integral Yoga (defs), Integral Yoga (my Yoga), Integral Yoga (quotes), Integral Yoga (topics), Savitri (my Integral Yoga)
branches ::: Integral Yoga

Instances, Classes, See Also, Object in Names
Definitions, . Quotes . - . Chapters .


object:Integral Yoga
object:IY
object:0004
wiki:https://en.wikipedia.org/wiki/Integral_Yoga
INTEGRAL YOGA LIB
flavourtext1 ::: In the right view both of life and of Yoga all life is either consciously or subconsciously a Yoga. For we mean by this term a methodised effort towards self-perfection by the expression of the secret potentialities latent in the being and-highest condition of victory in that effort
flavourtext2 ::: All life, all thought, all energising of the faculties, all experiences passive or active, become thenceforward so many shocks which disintegrate the teguments of the soul and remove the obstacles to the inevitable efflorescence.

--- INTRODUCTION

- POWERS & ELEMENTS IN THE YOGA -


Aspiration ::: Aspiration is a turning upward of the inner being with a call, yearning, prayer for the Divine, for the Truth, for the Consciousness, Peace, Ananda, Knowledge, descent of Divine Force or whatever else is the aim of one's endeavour.
Balance
Bravery :::
Calm
Cheerfulness
Concentration1 ::: Concentration, for our Yoga, means when the consciousness is fixed in a particular state (e.g. peace) or movement (e.g. aspiration, will, coming into contact with the Mother taking the Mother s name); meditation is when the inner mind is looking at things to get the right knowledge.
Concentration2 ::: An all-inclusive concentration is the difficult achievement towards which we must labour
Confidence ::: Even if things are not as they ought to be, worry does not help to make them better. A quiet confidence is the source of strength.
Consecration
Courage ::: Courage is a sign of soul's nobility.
Determination
Devotion ::: Worship is only the first step on the path of devotion. Where external worship changes into the inner adoration, real Bhakti begins; that deepens into the intensity of divine love; that love leads to the joy of closeness in our relations with the Divine; the joy of closeness passes into the bliss of union.
Effort ::: In the first movement of self-preparation, the period of personal effort, the method we have to use is this concentration of the whole being on the Divine that it seeks and, as its corollary, this constant rejection, throwing out, katharsis, of all that is not the true Truth of the Divine. An entire consecration of all that we are, think, feel and do will be the result of this persistence.
Endurance ::: Ordinarily we have to begin with a period of endurance; for we must learn to confront, to suffer and to assimilate all contacts. Each fiber must be taught not to wince away from that which pains and repels and not to run eagerly towards that which pleases and attracts, but rather to accept, to face, to bear and to conquer. ... This is the stoical period of the preparation of equality, its most elementary and yet its heroic age.
Enthusiasm ::: True enthusiasm is full of a peaceful endurance.
Equality ::: Not to be disturbed by either joy or grief, pleasure or displeasure by what people say or do or by any outward things is called in yoga a state of samata, equality to all things.
Faith ::: Faith is spontaneous knowledge in the psychic.
Faithfulness
Focus
Generosity
Goodness
Gratitude ::: A humble recognition of all that the Divine has done and is doing for you.
Happiness ::: Real happiness is of divine origin; it is pure and unconditioned. Ordinary happiness is of vital origin; it is impure and depends on circumstances.
Heroism ::: Heroism is ... to become wholly unified - and the Divine help will always be with those who have resolved to be heroic in full sincerity.
Hope ::: One must never lose hope or faith - there is nothing incurable, and no limit can be set to the power of the Divine.
Humility ::: True humility is humility before the Divine, that is, a precise, exact, living sense that one is nothing, one can do nothing, understand nothing without the Divine, that even if one is exceptionally intelligent and capable, this is nothing in comparison with the divine Consciousness, and this sense one must always keep, because then one always has the true attitude of receptivity - a humble receptivity that does not put personal pretensions in opposition to the Divine.
Integrality
Integrity
Interiorization
Joy
Love ::: There is only one love - the Divine's Love; and without that Love there would be no creation. All exists because of that Love and it is when we try to find our own love which does not exist that we do not feel the Love, the only Love, the Divine's Love which permeates all existence.
Opening/Openness
Offering ::: Offer yourself more and more - all the consciousness, all that happens in it, all your work and action.
Patience ::: The ideal attitude of the sadhaka towards Time is to have an endless patience as if he had all eternity for his fulfilment.
Peace ::: When the Peace is established, this higher or Divine Force from above can descend and work in us.
Perseverance ::: the decision to go to the very end
Presence :::
Prudence ::: the wise man is prudent in what he looks at, in what he listens to, and in what he says. He considers the consequences, thinks of the morrow, and if he does not know his way, he asks. :::
Progress1 ::: is the sign of the divine influence in creation.
Progress2 ::: to be ready, at every minute, to give up all one is and all one has in order to advance on the way.
Purity ::: Purity is to accept no other influence but only the influence of the Divine.
Rejection ::: throwing out of the being.
Receptivity ::: the power to receive the Divine Force and to feel its presence and the presence of the Mother in it and allow it to work, guiding one's sight and will and action.
Repentance ::: the first step towards rectifying mistakes.
Renunciation ::: to throw far away from oneself all that prevents one from going forward
Sacrifice ::: Every moment and every movement of our being is to be resolved into a continuous and devoted self-giving to the Eternal.
Sraddha ::: the soul's belief in the Divine's existence, wisdom, power, love and grace.
Self-Confidence
Self-Control
Self-Giving
Self-Surrender in Works
Self-Offering
Sincerity ::: Sincerity means to lift all the movements of the being to the level of the highest consciousness and realisation already attained. Sincerity exacts the unification and harmonisation of the whole being in all its parts and movements around the central Divine Will.
Silence
Straightforwardness
Strength1 ::: The strength is always with you to be always faithful to the Divine Will.
Strength2 ::: All our strength is with the Divine. With Him we can surmount all the obstacles.
Surrender ::: Surrender means to consecrate everything in oneself to the Divine, to offer all one is and has, not to insist on one's ideas, desires, habits, etc., but to allow the divine Truth to replace them by its knowledge, will and action everywhere.
Surrender to the Divine Will
Tapasya ::: a discipline aiming at the realisation of the Divine
Trust
Truth
Truthfulness
Vigilence
Will
Willpower




- OBSTACLES & DIFFICULTIES -


Addiction
agony
Ambition
anger ::: Be not angry that you cannot make others as you wish them to be, since you cannot make yourself as you wish to be. ~ Thomas A Kempis
anxiety:
automatic
Avoidance
challenge
circumstances
Confusion
Darkness
death
Defects
defeat
demons
Depression ::: A depression is always unreasonable as it leads nowhere. It is the most subtle enemy of the Yoga. ~ The Mother Words Of The Mother - II,
Desires
despair
difficulty/difficulties ::: The whole purpose of the Yoga is to gather all the divergent parts together and forge them into an undivided unity. Till then you cannot hope to be without difficulties - difficulties, for example, like doubt or depression or hesitation.
Distractions ::: If one were truly aware of the value of human life, to waste it blithely on distractions and the pursuit of vulgar ambitions would be the height of confusion. ~ Dilgo Khyentse Rinpoche
distress
Doubt
down
Dryness ::: Dryness is ordinarily the sign of too great a concern with oneself (whether material or spiritual) and a consequent narrowing of the consciousness, which is no longer sufficiently in communion with the divine forces.
  The remedy: a completer self-giving to the Divine. With my blessings and all my love.
Ego ::: this ego-centrism is our rock of safety against the cosmic and the infinite, our defense.
emotions
emptiness/empty:
Escapism
Evil ::: Always we must repeat to the doubting intellect the promise of the Master, 'I will 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.
excuse ::: It is no use excusing yourself; you must have the will never to fall back into the faults you have committed.
Expectations
failure
fall
Fatigue
Fear
Greed (for Food)
grief
Habits
hard
hostile forces
ignorance
Impulses ::: We never find out the strength of the evil impulse inside us until we try to fight it.
Impulses ::: Control over the lower impulsions is the first step towards realisation.
incapacity
Indifference
insincerity/halfheartness
Jealousy
Judging/Judgement
lack of concentration
laziness
loss
Lost
Lower movements:
Mara
Material Desires
Mistakes ::: If even then we make mistakes, yet God makes none.
Mistakes ::: Repentance: the first step towards rectifying mistakes.
Mistakes ::: A mistake recognised is a mistake pardoned.
Mistakes ::: A mistake one denies is a mistake one refuses to set right
Narrowness and One-Sidedness
negative thoughts
not knowing
obscure/obscurity
Obstacles ::: One puts veils, obstacles between oneself and the Divine. That is how one punishes oneself. The Divine does not withdraw; one makes oneself incapable of receiving him. The Divine does not distribute in this way rewards and punishments..
obstructions
Ordeals ::: Be grateful for all ordeals, they are the shortest way to the Divine.
oscillations
pain
Preferences
powers of the Ignorance
Pride
problem
Quarrels
resist
Sadness ::: It is always our weaknesses that make us sad, and we can easily recover by advancing one step more on the way.
self-deceit ::: Nothing is easier than self-deceit. For what each man wishes, that he also believes to be true. ~ Demosthenes, Third Olynthiac, sec. 19
Selfishness
separation
Shame ::: Life is short and the time of death is uncertain; so apply yourself to meditation. Avoid doing evil, and acquire merit, to the best of your ability, even at the cost of life itself. In short: Act so that you have no cause to be ashamed of yourselves and hold fast to this rule. ~ Jetsun Milarepa
shortcomings
Sin
sorrow
struggle
Suffering ::: Suffering is due only to our weakness and imperfection. When external forces affect us, if we have acquired sufficient strength to assimilate them, we derive joy from them, otherwise they produce pain.
Suffering ::: Turn towards the Divine, all your sufferings will disappear.
tamas
test
the abyss
the Adversary
the Ignorance
the sevenfold ignorance
the void
tired
Tiredness ::: Tiredness shows lack of will for progress. When you feel tired or fatigued that is lack of will for progress. Fire is always burning in you.
Torture
trial
tribulations
troubles
undivine forces
unknowable
upset
Vanity
Waste
weakness/Weaknesses ::: If you have faults and weaknesses, hold them up before the Divine to be changed or abolished.



--- BOOKS
--- CONCEPTS
--- TOPICS

--- COLLECTIONS
  cwsa ::: Savitri, The Synthesis of Yoga, The Life Divine, Letters On Yoga
  mcw :::
  The_Mother's_Agenda

--- AUTHORS
  Sri_Aurobindo, The_Mother, A. B. Purani, Anilbaran Roy, A. S. Dalal, Champaklal, Mona Sarkar, M. P. Pandit, Nirodbaran, Nolini Kanta Gupta, Pavitra, Satprem, Sri Chinmoy
see also ::: BRUNTON, HEMSELL, HUTCHINSON, JOSHI, MONICA_GUPTA, MUKHERJEE, NAGIN_DOSHI, NAHAR_SUJATA, NARAD, PADIYATH, PANDIT, POSNER_ROY, PRITI_DASGUPTA, REDDY, VREKHEM, YATSENKO

--- DESC WIKI:
Integral yoga, also called supramental yoga, is the yoga-based philosophy and practice of Sri Aurobindo and The Mother (Mirra Alfassa). Sri Aurobindo finds that there has always been impulse or longings in humans in search for God, Light, Bliss, Freedom, Immortality which has presented itself in a right place in a sequence, which Nature is seeking to evolve beyond mind. This sequence on one end which depicts Life is already involved in Matter (or Matter a form of veiled life, i.e life being evolved out of matter) and mind in life (i.e mind being evolved out of life), leading to the understanding that currently the mind is also a veil of higher states which are beyond mind. Nature via the said impulses would gradually prepare for a higher living & a diviner life.

see also ::: introduction, powers in the yoga, elements in the yoga, obstacles in the yoga, practices, key concepts, by topic, books, authors, disciples / devotees, parts of the being, links,

class:subject
subject class:Yoga
class:map












questions, comments, take-down requests, reporting broken-links etc.
contact me @ integralyogin at gmail dot com

--- OBJECT INSTANCES [0]


1.05_-_Mental_Education
1.05_-_The_Ascent_of_the_Sacrifice_-_The_Psychic_Being
1.11_-_The_Master_of_the_Work
1.12_-_The_Divine_Work
132
3.01_-_Love_and_the_Triple_Path
3.02_-_The_Motives_of_Devotion
3.03_-_The_Godward_Emotions
3.04_-_The_Way_of_Devotion
3.05_-_The_Divine_Personality
3.06_-_The_Delight_of_the_Divine
Agenda_Vol_13
Anilbaran_Roy_Interviews_and_Conversations
Barrett_Chapman_Brown
class
Collected_Poems
Collected_Poems_(toc)
consecration
cwsa
cwsa_(descriptions)
difficulties
elements_in_the_yoga
Essays_Divine_And_Human
Essays_In_Philosophy_And_Yoga
Essays_On_The_Gita
evil
Faith
Hymns_to_the_Mystic_Fire
Inner_Mind
Integral_Yoga_(aim)
Integral_Yoga_(books)
Integral_Yoga_(defs)
Integral_Yoga_(my_Yoga)
Integral_Yoga_(quotes)
Integral_Yoga_(topics)
integralyogin
Karmayogin
Letters_On_Himself_And_The_Ashram
Letters_On_Poetry_And_Art
Letters_On_Yoga
Letters_On_Yoga_I
Letters_On_Yoga_II
Letters_On_Yoga_III
Letters_On_Yoga_IV
Mantras_Of_The_Mother
mcw
More_Answers_From_The_Mother
Nirodbaran
Nolini_Kanta_Gupta
Notes_On_The_Way
On_Savitri_(book)
On_Thoughts_And_Aphorisms
powers
Prayers_And_Meditations
Protection
Psychic_Being
Questions_And_Answers_1929-1931
Questions_And_Answers_1950-1951
Questions_And_Answers_1953
Questions_And_Answers_1954
Questions_And_Answers_1955
Questions_And_Answers_1956
Questions_And_Answers_1957-1958
Record_of_Yoga
Satprem
Savitri
Savitri_(many_notes_by_many)
sin_(quotes)
Some_Answers_From_The_Mother
spiritual_mind
Sri_Aurobindo
Sri_Aurobindo_or_the_Adventure_of_Consciousness
Subconscient
Supermind
surrender
Sweet_Mother
the_Call
The_Coming_Race
the_Darkness
the_Divine_Will
The_Divinization_of_Matter__Lurianic_Kabbalah,_Physics,_and_the_Supramental_Transformation
the_Fire
The_Future_Poetry
The_Human_Cycle
the_Ignorance
the_Illumined_Mind
The_Incarnate_Word
The_Integral_Perfection
The_Integral_Yoga
The_Life_Divine
The_Mother
The_Mothers_Agenda
the_Mothers_Symbol
the_Overmind
The_Secret_Of_The_Veda
The_Synthesis_Of_Yoga
Vital
White_Roses
Words_Of_Long_Ago
Words_of_the_Mother
Words_Of_The_Mother_I
Words_Of_The_Mother_II
Words_Of_The_Mother_III

--- PRIMARY CLASS


aim
books
class
concept
definitions
dictionary
elements
God
keywords
map
movements
my_Yoga
powers
quotes
select
subject
the_Ignorance
things
topic

--- SEE ALSO


authors
books
BRUNTON
by_topic
disciples_/_devotees
elements_in_the_yoga
HEMSELL
HUTCHINSON
introduction
JOSHI
key_concepts
links
MONICA_GUPTA
MUKHERJEE
NAGIN_DOSHI
NAHAR_SUJATA
NARAD
obstacles_in_the_yoga
PADIYATH
PANDIT
parts_of_the_being
POSNER_ROY
powers_in_the_yoga
practices
PRITI_DASGUPTA
REDDY
VREKHEM
YATSENKO

--- SIMILAR TITLES [0]


01.02 - The Object of the Integral Yoga
02.06 - The Integral Yoga and Other Yogas
1.1.02 - The Aim of the Integral Yoga
2.03 - The Integral Yoga
2.3.03 - Integral Yoga
4.01 - The Principle of the Integral Yoga
Integral Yoga
Integral Yoga (aim)
Integral Yoga (books)
Integral Yoga (defs)
Integral Yoga Glossaries
Integral Yoga (my Yoga)
Integral Yoga (quotes)
Integral Yoga (topics)
Lecture 002 - on Sri Aurobindo and the Integral Yoga
Savitri (my Integral Yoga)
The Integral Yoga
select ::: Being, God, injunctions, media, place, powers, subjects,
favorite ::: cwsa, everyday, grade, mcw, memcards_(table), project, project_0001, Savitri_(cento), Savitri_(extended_toc), the_Temple_of_Sages, three_js, whiteboard,
temp ::: consecration, experiments, knowledge, meditation, psychometrics, remember, responsibility, temp, the_Bad, the_God_object, the_Good, the_most_important, the_Ring, the_source_of_inspirations, the_Stack, the_Tarot, the_Word, top_priority, whiteboard,

--- DICTIONARIES (in Dictionaries, in Quotes, in Chapters)


Integral Yoga ::: a union (yoga) in all the parts of our being with the Divine and a consequent transmutation of all their now jarring elements into the harmony of a higher divine consciousness and existence; this yoga implies not only the realisation of God but the entire consecration and change of the inner and outer life till it is fit to manifest a divine consciousness and become part of a divine work.

Integral Yoga

Integral Yoga

Integral Yoga and Gita ::: The Gita’s Yoga consists in the offering of one’s work as a sacriflee to the Divine, the conquest of desire, egoless and dcsirdess action, bhakti for the Divine, an entering into the cosmic consciousness, the sense of unity

Integral Yoga

Integral Yoga, Gita and Tantra ::: The Gita follows the

Integral Yoga and Hatha-Raja Yogas ::: For an integral yoga the special methods of Rajayoga and Hathayoga may be useful at times in certain stages of the progress, but are not indispens- able. Their principal aims must be included in the integrality of the yoga ; but they can be brought about by other means. For the methods of the integral yoga must be mainly spiritual, and dependence on physical methods or fixed psychic or psycho- physical processes on a large scale would be the substitution of a lower for a higher action.

Integral Yoga and Kimdalim Yoga ::: There is a feeling of waves surging up, mounting to the head, which brings an outer unconsciousness and an inner waking. It is the ascending of the lower consciousness in the iidhara to meet the greater conscious-

Integral Yoga and other Yogas ::: The old yogas reach

Integral Yoga and Patanjala Yoga ::: Cilia is the stuff of mixed mental-vital-physical consciousness out of which arise the movements of thought, emotion, sensation, impulse etc.

Integral Yoga::: The integral Yoga is that which, having found the Transcendent, can return upon the universe and possess it, retaining the power freely to descend as well as ascend the great stair of existence.
   Ref: CWSA Vol. 23-24, Page: 18-19

Integral Yoga ::: a union (yoga) in all the parts of our being with the Divine and a consequent transmutation of all their now jarring elements into the harmony of a higher divine consciousness and existence; this yoga implies not only the realisation of God but the entire consecration and change of the inner and outer life till it is fit to manifest a divine consciousness and become part of a divine work.

Integral Yoga

Integral Yoga

Integral Yoga and Gita ::: The Gita’s Yoga consists in the offering of one’s work as a sacriflee to the Divine, the conquest of desire, egoless and dcsirdess action, bhakti for the Divine, an entering into the cosmic consciousness, the sense of unity

Integral Yoga

Integral Yoga, Gita and Tantra ::: The Gita follows the

Integral Yoga and Hatha-Raja Yogas ::: For an integral yoga the special methods of Rajayoga and Hathayoga may be useful at times in certain stages of the progress, but are not indispens- able. Their principal aims must be included in the integrality of the yoga ; but they can be brought about by other means. For the methods of the integral yoga must be mainly spiritual, and dependence on physical methods or fixed psychic or psycho- physical processes on a large scale would be the substitution of a lower for a higher action.

Integral Yoga and Kimdalim Yoga ::: There is a feeling of waves surging up, mounting to the head, which brings an outer unconsciousness and an inner waking. It is the ascending of the lower consciousness in the iidhara to meet the greater conscious-

Integral Yoga and other Yogas ::: The old yogas reach

Integral Yoga and Patanjala Yoga ::: Cilia is the stuff of mixed mental-vital-physical consciousness out of which arise the movements of thought, emotion, sensation, impulse etc.


--- QUOTES [1000 / 1000 - 3 / 500] (in Dictionaries, in Quotes, in Chapters)



KEYS (10k)

  808 Sri Aurobindo
  186 The Mother
   4 Nolini Kanta Gupta
   1 Sri Chinmoy
   1

NEW FULL DB (2.4M)


1:O Truth, come, manifest. ~ The Mother,
2:One day the victory is certain. ~ The Mother,
3:I am near you. ~ The Mother, Words Of The Mother I ,
4:It is not enough to try, you must succeed. ~ The Mother,
5:Have faith and go on. ~ The Mother, Words Of The Mother II ,
6:Nothing is impossible for one who is attentive. ~ The Mother,
7:Now is the time to be heroic. ~ The Mother, Agenda Vol 13 ,
8:This Agenda... is my gift to those who love me. ~ The Mother,
9:All life is Yoga. ~ Sri Aurobindo, The Synthesis Of Yoga ,
10:Accept the world as God's theater; be thou the mask of the Actor and let Him act through thee; and take God within for thy only critic and audience. ~ Sri Aurobindo,
11:The Psychic’s Choice at the Time of DeathThe psychic being at the time of death chooses what it will work out in the next birth and determines the character and conditions of the new personality. Life is for the evolutionary growth by experience in the conditions of the Ignorance till one is ready for the higher light. ~ Sri Aurobindo, 532.php">CWSA.php">532 ,
12:Let the Divine fill your thoughts with His Presence. ~ The Mother,
13:If any error occurs just once repeat my name maa maa. ~ The Mother,
14:Any suggestion about Sadhana? Patient aspiration. ~ The Mother,
15:Faith first, knowledge afterwards. ~ The Mother, Words Of The Mother II ,
16:Her greatest progress is a deepened need. ~ Sri Aurobindo, Savitri ,
17:Have faith in the Lord's mercy and all can and will change. ~ The Mother,
18:The world is preparing for a big change.Will you help? ~ The Mother,
19:Missing its aim is all that it can speak ~ Sri Aurobindo, Savitri 1:4,
20:There are muffled throbs of laughter's undertones, ~ Sri Aurobindo, Savitri ,
21:With faith in the Divine Grace, all difficulties are solved. ~ The Mother,
22:It is the supermind we have to bring down, manifest, realise. ~ Sri Aurobindo,
23:Let the Lord of Truth be always with you. ~ The Mother, Words Of The Mother II ,
24:He laid experience at the Godhead's feet; ~ Sri Aurobindo, Savitri 05.02 - Satyavan,
25:Remain sheltered in my arms, enveloped by my love and blessings. ~ The Mother,
26:They who have faith will go through. ~ The Mother, Words Of The Mother II ,
27:All Art is interpretation. ~ Sri Aurobindo, Early Cultural Writings Art,
28:In the silence of the heart burns the steady fire of aspiration. ~ The Mother,
29:A voice cried, 'Go where none have gone! Dig deeper, deeper yet ~ Sri Aurobindo,
30:Character is nothing but habit. ~ Sri Aurobindo, Isha Upanishad Book III,
31:Man lifted up the burden of his fate ~ Sri Aurobindo, Savitri 01.01 - The Symbol Dawn,
32:The difficulties are for the strong, and help to make them stronger. ~ The Mother,
33:The key to the flaming doors of ecstasy. ~ Sri Aurobindo, Savitri 01.01 - The Symbol Dawn,
34:Yet when he is most near, she feels him far. ~ Sri Aurobindo, Savitri 02.06,
35:All renews itself, nothing perishes. ~ Sri Aurobindo, The Life Divine 1.06 - The Transformation of Dream Life,
36:Learn to call me in your dreams - and you will see the result. ~ The Mother,
37:Never make a mistake. Never lose your temper. Always understand. ~ The Mother,
38:By men is mightiness achieved ~ Sri Aurobindo, Collected Poems Baji Prabhou,
39:Death is our road to immortality. ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
40:If you do not study, the inertia will go on increasing. ~ The Mother, On Education ,
41:Life ran to gaze from every gate of sense: ~ Sri Aurobindo, Savitri 05.02 - Satyavan,
42:The criterion is within. ~ Sri Aurobindo, The Synthesis Of Yoga 2.05 - Renunciation,
43:When spirituality is lost all is lost. ~ Sri Aurobindo, Karmayogin Ourselves,
44:With patience any difficulty can be overcome. ~ The Mother, Words Of The Mother II ,
45:A Godhead stands behind the brute machine. ~ Sri Aurobindo, Savitri 01.02 - The Issue,
46:All can be done if the god-touch is there ~ Sri Aurobindo, Savitri 01.01 - The Symbol Dawn,
47:Alone the Divine can give us a perfect safety. ~ The Mother, Words Of The Mother II ,
48:A look, a turn decides our ill-poised fate. ~ Sri Aurobindo, Savitri 05.02 - Satyavan,
49:He sees within the face of deity, ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
50:Love the Lord full-heartedly and all will be well.In Love eternal. ~ The Mother,
51:The godhead greater by a human fate. ~ Sri Aurobindo, Savitri 01.01 - The Symbol Dawn,
52:A fathomless zero occupied the world. ~ Sri Aurobindo, Savitri 01.01 - The Symbol Dawn,
53:And in her bosom nursed a greater dawn ~ Sri Aurobindo, Savitri 12.01 - The Return to Earth,
54:Change yourself and the circumstances will change. ~ The Mother, Words Of The Mother I ,
55:Each dawn opens into a larger Light. ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
56:Our sympathies become our torturers. ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
57:Study, that is the best way to understand. ~ The Mother, More Answers From The Mother ,
58:All that we meet is a symbol and gateway ~ Sri Aurobindo, Collected Poems 5.1.02 - Ahana,
59:A persevering will surmounts all obstacles. ~ The Mother, Words Of The Mother II Will,
60:Death stays the journeying discoverer, Life. ~ Sri Aurobindo, Savitri 01.02 - The Issue,
61:Good will for all and good will from all is the basis of peace and harmony. ~ The Mother,
62:Mind flowed unknowing in the sap of life ~ Sri Aurobindo, Savitri 02.01 - The World-Stair,
63:Only a little the god-light can stay: ~ Sri Aurobindo, Savitri 01.01 - The Symbol Dawn,
64:Savitri is a mantra for the transformation of the world. ~ The Mother, (to Udar Pinto) ,
65:The greatness of the Great is the greatness of the Divine in him. ~ Nolini Kanta Gupta,
66:The palace woke to its own emptiness; ~ Sri Aurobindo, Savitri 04.03 - The Call to the Quest,
67:What we call ourself is only the ego - our true self is the Divine. ~ The Mother,
68:A powerless spirit is no spirit ~ Sri Aurobindo, The Life Divine 2.28 - The Divine Life,
69:Charm is the seal of the gods upon woman. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
70:The difficult is not the impossible. ~ Sri Aurobindo, Letters on Yoga - II Baha i Faith,
71:The world being what it is, it could not be otherwise. ~ Sri Aurobindo, The Life Divine ,
72:To know is best, however hard to bear. ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
73:After ‘tis cold, none heeds, none hinders. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
74:Always the Ideal beckoned from afar. ~ Sri Aurobindo, Savitri 02.12 - The Heavens of the Ideal,
75:A still identity their way to know, ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
76:Each year a mile upon the heavenly Way, ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
77:The Divine is what you adore in Sri Aurobindo. ~ The Mother, Words Of The Mother I ,
78:There is no fear in the higher Nature. ~ Sri Aurobindo, Letters on Yoga - IV Fear,
79:Thy youth is but a noon, of night take heed. ~ Sri Aurobindo, Translations 3.1.11 - Appeal,
80:A formless spirit became the soul of form. ~ Sri Aurobindo, Savitri 02.14 - The World-Soul,
81:A gate of dreams ajar on mystery’s verge. ~ Sri Aurobindo, Savitri 01.01 - The Symbol Dawn,
82:At play with him as with her child or slave, ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
83:For others’ bliss who lives, he lives indeed. ~ Sri Aurobindo, Translations 3.1.11 - Appeal,
84:Her acts became gestures of sacrifice. ~ Sri Aurobindo, Savitri 04.02 - The Growth of the Flame,
85:Must fire always test the great of soul? ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
86:My child, every day you are going to read Savitri ~ The Mother, Sweet Mother ,
87:No one I am, I who am all that is. ~ Sri Aurobindo, Collected Poems Liberation - I,
88:The first step is perfect calm and equanimity. ~ The Mother, Words Of The Mother II 1.3.03 - Quiet and Calm,
89:A million lotuses swaying on one stem, ~ Sri Aurobindo, Savitri 02.12 - The Heavens of the Ideal,
90:Be severe to yourself before being severe to others. ~ The Mother, Words Of The Mother II ,
91:Even fall has its perverted joy ~ Sri Aurobindo, Savitri The Glory and Fall of Life,
92:Ignorance is not a state of innocence. ~ Sri Aurobindo, Letters on Yoga - II Purity,
93:It does not matter if you do not understand it - Savitri, read it always. ~ The Mother,
94:Never out of evil one plucked good: ~ Sri Aurobindo, Savitri 02.07 - The Descent into Night,
95:On the bare peak where Self is alone with Nought ~ Sri Aurobindo, Savitri 01.02 - The Issue,
96:Our smallness saves us from the Infinite ~ Sri Aurobindo, Savitri 07.04 - The Triple Soul-Forces,
97:See God everywhere and be not frightened by masks ~ Sri Aurobindo, Essays Divine And Human ,
98:Space is himself and Time is only he. ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
99:Surrender is the best way of opening. ~ Sri Aurobindo, Letters on Yoga - II 1.2.10 - Opening,
100:The gods make use of our forgotten deeds. ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
101:To know how to wait is to put time on one's side. ~ The Mother, Questions And Answers 1953 ,
102:A dire duality is our way to be. ~ Sri Aurobindo, Savitri The Glory and Fall of Life,
103:Assent to thy high self, create, endure. ~ Sri Aurobindo, Savitri 03.04 - The Vision and the Boon,
104:Each thought turned towards oneself veils the Divine. ~ The Mother, Words Of The Mother II ,
105:Fear not, your sincerity is your safeguard. ~ The Mother, Words Of The Mother II Sincerity,
106:Have the courage to be completely frank with the Divine. ~ The Mother, Words Of The Mother II ,
107:If even then we make mistakes, yet God makes none. ~ Sri Aurobindo, Essays Divine And Human ,
108:In true courage there is no impatience and no rashness. ~ The Mother, Words Of The Mother II ,
109:Only in human limits man lives safe. ~ Sri Aurobindo, Savitri 09.01 - Towards the Black Void,
110:Our error crucifies Reality ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
111:Perhaps the blindness of our will is Fate. ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
112:Perseverance breaks down all obstacles. ~ The Mother, Words Of The Mother II Perserverance,
113:Replace the eagerness for fame by the aspiration for perfection. ~ The Mother, On Education ,
114:Swift and easy is the downward path. ~ Sri Aurobindo, Savitri 02.07 - The Descent into Night,
115:The Divine Consciousness must be our only guide. ~ The Mother, Words Of The Mother II ,
116:The enemy of faith is doubt. ~ Sri Aurobindo, The Synthesis Of Yoga Faith and Shakti,
117:To learn is good, To become is better. ~ The Mother, On Thoughts And Aphorisms Nov 25 1969,
118:Desire, the troubled seed of things. ~ Sri Aurobindo, Savitri 03.04 - The Vision and the Boon,
119:Habit is nothing but an operation of memory. ~ Sri Aurobindo, Isha Upanishad Book III,
120:IT was for delightHe sought existence. ~ Sri Aurobindo, Collected Poems 3.1.23 - The Rishi,
121:One should read Sri Aurobindo and know the answer. ~ The Mother, Words Of The Mother I ,
122:Our life is a paradox with God for key. ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
123:Out of the darkness we still grow to light. ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
124:All, even pain, was the soul’s pleasure here; ~ Sri Aurobindo, Savitri 02.01 - The World-Stair,
125:All things too great end soon. ~ Sri Aurobindo, Collected Plays and Stories - II Act I,
126:... a single word that breaks the seals of the mind... ~ Sri Aurobindo, The Synthesis Of Yoga ,
127:But still the invisible Magnet drew his soul ~ Sri Aurobindo, Savitri 02.01 - The World-Stair,
128:Hard is it to persuade earth-nature’s change; ~ Sri Aurobindo, Savitri 01.01 - The Symbol Dawn,
129:I am stronger than death and greater than my fate ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
130:My life is a throb of Thy eternity. ~ Sri Aurobindo, Collected Poems Bliss of Identity,
131:No life can be successful without self-discipline. ~ The Mother, Words Of The Mother II ,
132:Our life is a paradox with God for key. ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
133:The inmost is the infinite. ~ Sri Aurobindo, The Future Poetry The Power of the Spirit,
134:The Knowledge brings also the Power and the Joy. ~ Sri Aurobindo, The Synthesis Of Yoga ,
135:To aspire and to call for help are quite indispensable. ~ The Mother, Words Of The Mother II ,
136:You must feel that Sri Aurobindo is looking at you. ~ The Mother, Words Of The Mother I ,
137:A dual Nature covered the Unique. ~ Sri Aurobindo, Savitri 10.03 - The Debate of Love and Death,
138:But thou hast come and all will surely change: ~ Sri Aurobindo, Savitri 05.03 - Satyavan and Savitri,
139:Convincing the abyss by heavenly form ~ Sri Aurobindo, Savitri 02.02 - The Kingdom of Subtle Matter,
140:Death has no reality except as a process of life. ~ Sri Aurobindo, The Life Divine 1.06 - The Transformation of Dream Life,
141:I carry the fire that never can be quenched. ~ Sri Aurobindo, Savitri 07.04 - The Triple Soul-Forces,
142:Imagination the free-will of Truth, ~ Sri Aurobindo, Savitri The Glory and Fall of Life,
143:Only the Eternal's strength in us can dare ~ Sri Aurobindo, Savitri 02.12 - The Heavens of the Ideal,
144:Sincerity is the key of the divine doors. ~ The Mother, Words Of The Mother II Sincerity - II,
145:The laws of the Unknown create the known. ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
146:Time's sun-flowers' gaze at gold Eternity: ~ Sri Aurobindo, Savitri 02.12 - The Heavens of the Ideal,
147:A deep surrender is their source of might, ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
148:And leaves its huge white stamp upon our lives. ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
149:A thinking entity appeared in Space. ~ Sri Aurobindo, Savitri 02.04 - The Kingdoms of the Little Life,
150:Beauty of our dim soul is amorous. ~ Sri Aurobindo, Collected Poems Our godhead calls us,
151:Calling the adventure of consciousness and joy ~ Sri Aurobindo, Savitri 01.01 - The Symbol Dawn,
152:Each in himself is sole by Nature’s law. ~ Sri Aurobindo, Savitri 07.04 - The Triple Soul-Forces,
153:He moves there as the Soul, as Nature she. ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
154:Life always seeks immortality. ~ Sri Aurobindo, The Synthesis Of Yoga 0.03 - The Threefold Life,
155:Our plans may fail, God’s purpose cannot. ~ Sri Aurobindo, Karmayogin Facts and Opinions,
156:Out of the unknown we move to the unknown. ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
157:The Bliss that is creation’s splendid grain ~ Sri Aurobindo, Savitri 02.13 - In the Self of Mind,
158:The zero covers an immortal face. ~ Sri Aurobindo, Savitri 03.02 - The Adoration of the Divine Mother,
159:Truth of oneness creates its own order. ~ Sri Aurobindo, The Life Divine 2.28 - The Divine Life,
160:A faith she craves that can survive defeat, ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
161:A god come down and greater by the fall. ~ Sri Aurobindo, Savitri 03.04 - The Vision and the Boon,
162:And drinks experience like a strengthening wine. ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
163:Devotion is the key which opens the door to liberation. ~ Sri Aurobindo, Essays Divine And Human ,
164:Each part in us desires its absolute. ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
165:Force is a self-expression of Existence. ~ Sri Aurobindo, The Life Divine 1.13 - The Divine Maya,
166:Necessity rules all the infinite world, ~ Sri Aurobindo, Collected Poems 4.2.03 - The Birth of Sin,
167:Our waking thoughts the output of its dreams. ~ Sri Aurobindo, Savitri The Descent of Night,
168:Progress: is the sign of the divine influence in creation. ~ The Mother, Words Of The Mother III ,
169:Repentance: the first step towards rectifying mistakes. ~ The Mother, Words Of The Mother II ,
170:The Enigma’s knot is tied in human kind. ~ Sri Aurobindo, Savitri 03.04 - The Vision and the Boon,
171:The speech that labels more than it lights; ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
172:What is the secret of success in sadhana? Surrender. ~ The Mother, Words Of The Mother II ,
173:Work without ideals is a false gospel. ~ Sri Aurobindo, Bande Mataram - II Work and Ideal,
174:Almighty powers are shut in Nature’s cells. ~ Sri Aurobindo, Savitri 04.03 - The Call to the Quest,
175:As if in a struggle of the Void to be. ~ Sri Aurobindo, Savitri 02.04 - The Kingdoms of the Little Life,
176:A struggling ignorance is his wisdom’s mate: ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
177:Eternity speaks, none understands its word; ~ Sri Aurobindo, Savitri 04.03 - The Call to the Quest,
178:Everyday, at each moment, my blessings are with you. ~ The Mother, Mantras Of The Mother 03 June,
179:He has need of darkness to perceive some light ~ Sri Aurobindo, Savitri 03.04 - The Vision and the Boon,
180:Immortality assured itself by death; ~ Sri Aurobindo, Savitri 10.03 - The Debate of Love and Death,
181:Knowledge is power and mastery. ~ Sri Aurobindo, The Life Divine 1.07 - The Ego and the Dualities,
182:Man’s mind is the dupe of his animal self. ~ Sri Aurobindo, Collected Poems A God’s Labour,
183:Never tell a lie: absolute condition for safety on the path ~ The Mother, Words Of The Mother II ,
184:Night a process of the eternal light ~ Sri Aurobindo, Savitri 10.03 - The Debate of Love and Death,
185:One who loves God finds the object of his love everywhere. ~ Sri Aurobindo, The Life Divine ,
186:Speak not my secret name to hostile Time. ~ Sri Aurobindo, Savitri 03.04 - The Vision and the Boon,
187:The body is the chrysalis of a soul. ~ Sri Aurobindo, Savitri 10.03 - The Debate of Love and Death,
188:Unity is a means and not an end in itself. ~ Sri Aurobindo, Bande Mataram - II About Unity,
189:What it knew was an image in a broken glass, ~ Sri Aurobindo, Savitri 02.13 - In the Self of Mind,
190:What should I read at present? Sri Aurobindo's books. ~ The Mother, Words Of The Mother II ,
191:A casual passing phrase can change our life. ~ Sri Aurobindo, Savitri 04.03 - The Call to the Quest,
192:A prey to the staring phantoms of the gloom ~ Sri Aurobindo, Savitri 02.07 - The Descent into Night,
193:Aversion is not equality. ~ Sri Aurobindo, The Synthesis Of Yoga 4.11 - The Perfection of Equality,
194:Harmony is the natural rule of the spirit. ~ Sri Aurobindo, The Life Divine 2.28 - The Divine Life,
195:His hunger for the eternal thou must nurse ~ Sri Aurobindo, Savitri 07.04 - The Triple Soul-Forces,
196:If thoughts come, what should I do? Dismiss them. ~ The Mother, More Answers From The Mother ,
197:Love must be turned singly towards the Divine. ~ Sri Aurobindo, Letters on Yoga - IV Desire,
198:Man is fortunately inconsistent. ~ Sri Aurobindo, Essays in Philosophy and Yoga Materialism,
199:Steady efforts always bring great results. With my blessings ~ The Mother, Words Of The Mother II ,
200:The child of the Void shall be reborn in God, ~ Sri Aurobindo, Savitri 05.03 - Satyavan and Savitri,
201:' . . . the supreme Mage, the divine Magician, . . .' [the Lord] ~ Sri Aurobindo, The Life Divine ,
202:The Truth is sure to prevail in spite of all oppositions. ~ The Mother, White Roses 124,
203:The Wise who know see but one half of Truth, ~ Sri Aurobindo, Savitri 04.03 - The Call to the Quest,
204:To copy on earth’s copies is his art. ~ Sri Aurobindo, Savitri 02.02 - The Kingdom of Subtle Matter,
205:To love the Divine is to be loved by Him. 2 November 1932 ~ The Mother, Some Answers From The Mother ,
206:With confidence we shall advance; with certitude we shall wait. ~ The Mother, Words Of The Mother II ,
207:An outer renunciation by itself does not liberate. ~ Sri Aurobindo, Letters on Yoga - IV The Second Sex,
208:An unseen Presence moulds the oblivious clay. ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
209:A saviour gesture stretched her lifted arm, ~ Sri Aurobindo, Savitri 07.05 - The Finding of the Soul,
210:A subtle link of union joins all life. ~ Sri Aurobindo, Savitri 02.02 - The Kingdom of Subtle Matter,
211:Be always faithful to your faith and you will feel no sorrow. ~ The Mother, Words Of The Mother II ,
212:Even if there is real danger, fear does not help. ~ Sri Aurobindo, Letters on Yoga - IV Fear,
213:Have confidence, I am near you.With all my tender love. ~ The Mother, Words Of The Mother I ,
214:I am an epitome of opposites. ~ Sri Aurobindo, Collected Poems 1.03 - The Spiritual Being of Man,
215:If there is no creation, there must be disintegration. ~ Sri Aurobindo, Karmayogin Ourselves,
216:Infinity wore a boundless zero’s form. ~ Sri Aurobindo, Savitri 10.03 - The Debate of Love and Death,
217:Its signs stare at us like an unknown script, ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
218:Limitation is mortality. ~ Sri Aurobindo, The Secret of the Veda 1.02 - The Doctrine of the Mystics,
219:Often the idea creates the need. ~ Sri Aurobindo, Bande Mataram - II Oligarchy or Democracy?,
220:Only a consciousness full of light can be pure. ~ Sri Aurobindo, Letters on Yoga - II Purity,
221:Our outward happenings have their seed within, ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
222:Plastic and passive to the all-shaping Fire ~ Sri Aurobindo, Savitri 02.02 - The Kingdom of Subtle Matter,
223:Savitri the supreme revelation of Sri Aurobindo's vision. ~ The Mother, Words Of The Mother I ,
224:Solitude wrapped him in its voiceless folds. ~ Sri Aurobindo, Savitri 02.07 - The Descent into Night,
225:That Godhead's seed might flower in mindless Space. ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
226:The true repose is that of a perfect surrender to the Divine. ~ The Mother, Words Of The Mother II ,
227:The whole of our life should be a prayer offered to the Divine. ~ The Mother, Words Of The Mother III ,
228:All difficulties are there to test the endurance of the faith. ~ The Mother, Words Of The Mother II ,
229:And all grows beautiful because Thou art. ~ Sri Aurobindo, Collected Poems The Divine Hearing,
230:A vast surrender was his only strength ~ Sri Aurobindo, Savitri 03.02 - The Adoration of the Divine Mother,
231:Dare greatly and thou shalt be great. ~ Sri Aurobindo, Collected Plays and Stories - II Act I,
232:He has need of death to find a greater life. ~ Sri Aurobindo, Savitri 03.04 - The Vision and the Boon,
233:Here was a quiet country of fixed mind ~ Sri Aurobindo, Savitri 07.03 - The Entry into the Inner Countries,
234:If all forms, quantities, qualities were to disappear, this would remain. ~ Sri Aurobindo, TLD 1.09-08 ,
235:Let us be prepared for death but work for life. ~ Sri Aurobindo, Bande Mataram - I The Crisis,
236:Once kindled, never can its flamings cease. ~ Sri Aurobindo, Savitri 02.12 - The Heavens of the Ideal,
237:Only those who are perfectly truthful can be my true children. ~ The Mother, Words Of The Mother II ,
238:The Eternal’s quiet holds the cosmic act: ~ Sri Aurobindo, Savitri The Glory and Fall of Life,
239:What is my true worth in this life? To serve the Divine. ~ The Mother, Words Of The Mother II ,
240:When all has been explained nothing is known. ~ Sri Aurobindo, Savitri 07.04 - The Triple Soul-Forces,
241:Adore and what you adore attempt to be. ~ Sri Aurobindo, Collected Plays and Stories - I Act V,
242:All is a wager and danger, all is a chase and a battle. ~ Sri Aurobindo, Collected Poems 5.1.02 - Ahana,
243:A steady hope helps much on the way. With my blessings ~ The Mother, Mantras Of The Mother 15 August,
244:By its breath of grace our lives abide. ~ Sri Aurobindo, Savitri 03.01 - The Pursuit of the Unknowable,
245:Each part in us desires its absolute. ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
246:His little hour is spent in little things. ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
247:His thought labours, a bullock in Time’s fields; ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
248:In Death’s realm repatriate immortality. ~ Sri Aurobindo, Savitri 10.03 - The Debate of Love and Death,
249:Many are God’s forms by which he grows in man; ~ Sri Aurobindo, Savitri 07.04 - The Triple Soul-Forces,
250:My body a dot in the soul’s vast expanse. ~ Sri Aurobindo, Collected Poems The Self’s Infinity,
251:Peace was a thrilled voluptuous purity. ~ Sri Aurobindo, Savitri 02.09 - The Paradise of the Life-Gods,
252:Sorrow if indulged becomes a habit. ~ Sri Aurobindo, Letters on Yoga - II Jainism and Buddhism,
253:Spiritually there is nothing big or small. ~ Sri Aurobindo, Letters on Yoga - II Work and Yoga,
254:The eye of man outside matters nothing; the eye within is all. ~ Sri Aurobindo, The Synthesis Of Yoga ,
255:There is no greater courage than to be always truthful ~ The Mother, Words Of The Mother II Courage.,
256:We must decide to get rid of all doubts, they are among the worst enemies of our progress. ~ The Mother,
257:What is liberty? Liberty is to depend only on the Divine. ~ The Mother, Words Of The Mother II ,
258:A discipline imposed by the will for any spiritual end is tapasya.§ ~ The Mother, Words Of The Mother II ,
259:All is in God's hands; whatever He makes us do, that we shall do. ~ The Mother, Agenda Vol 3 Satprem,
260:A thinking puppet is the mind of life. ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
261:A thousand aspects point back to the One. ~ Sri Aurobindo, Savitri 10.03 - The Debate of Love and Death,
262:Even the body has its intuitions. ~ Sri Aurobindo, The Synthesis Of Yoga 3.05 - The Divine Personality,
263:Hopes that soon fade to drab realities ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
264:In my heart’s chamber lives the unworshipped God. ~ Sri Aurobindo, Collected Poems 7.5.56 - Omnipresence,
265:Make the abysm a road for Heaven's descent, ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
266:Man is too weak to bear the Infinite’s weight. ~ Sri Aurobindo, Savitri 03.04 - The Vision and the Boon,
267:Mind is a passage, not a culmination. ~ Sri Aurobindo, The Life Divine 1.14 - The Supermind as Creator,
268:One man’s perfection still can save the world. ~ Sri Aurobindo, Savitri 07.05 - The Finding of the Soul,
269:Simple sincerity: the beginning of all progress. ~ The Mother, Words Of The Mother II Sincerity,
270:Each victory gained over oneself means new strength to gain more victories. ~ Sri Aurobindo, Letters on Yoga IV ,
271:The moon floated, a luminous waif through heaven ~ Sri Aurobindo, Savitri 04.03 - The Call to the Quest,
272:An immutable Power has made this mutable world; ~ Sri Aurobindo, Savitri 03.04 - The Vision and the Boon,
273:But all power is in the end one, all power is really soul-power. ~ Sri Aurobindo, The Synthesis Of Yoga ,
274:ekas tisthati viras tisthati - he stands alone, he stands as a hero. ~ Sri Aurobindo, Glossary of terms ,
275:Her smile could persuade a dead lacerated heart ~ Sri Aurobindo, Savitri 07.04 - The Triple Soul-Forces,
276:Ignorance was a thin shade protecting light, ~ Sri Aurobindo, Savitri The Glory and Fall of Life,
277:It is the East that must conquer in India’s uprising. ~ Sri Aurobindo, Karmayogin In Either Case,
278:Masked the high gods act; the doer is hid by his working. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
279:Mountains and trees stood there like thoughts from God. ~ Sri Aurobindo, Savitri 05.03 - Satyavan and Savitri,
280:Necessity fashionsAll that the unseen eye has beheld. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
281:Nobody can say, 'there is no hope for me.' because the Divine Grace is there. ~ The Mother, White Roses ,
282:Tell your vital not to judge on appearances and to collaborate. All is well in the long run. ~ The Mother,
283:The gnosis does not seek, it possesses. ~ Sri Aurobindo, The Synthesis Of Yoga 2.22 - Vijnana or Gnosis,
284:The golden virgin, Usha, mother of life,Yet virgin. ~ Sri Aurobindo, Collected Poems Urvasie,
285:The measure of the sincerity is the measure of the success.23 April 1968 ~ The Mother, On Education ,
286:The past cannot bind the future. ~ Sri Aurobindo, Letters on Yoga - II 1.2.01 - The Call and the Capacity,
287:There is a zero sign of the Supreme. ~ Sri Aurobindo, Savitri 03.02 - The Adoration of the Divine Mother,
288:They always speak of the rights of love but love's only right is the right of self giving. ~ The Mother,
289:Uniformity is death, not life. ~ Sri Aurobindo, The Human Cycle The Inadequacy of the State Idea,
290:A contradiction founds the base of life. ~ Sri Aurobindo, Savitri 02.04 - The Kingdoms of the Little Life,
291:All was a limitless sea that heaved to the moon. ~ Sri Aurobindo, Savitri 03.04 - The Vision and the Boon,
292:A mistake recognised is a mistake pardoned. ~ The Mother, Words Of The Mother II 2.3.08 - The Mother's Help in Difficulties,
293:Asia has always initiated, Europe completed. ~ Sri Aurobindo, Bande Mataram - II The Asiatic Role,
294:By Light we live and to the Light we go. ~ Sri Aurobindo, Savitri 10.01 - The Dream Twilight of the Ideal,
295:Day after day our aspiration will grow and our faith will intensify. ~ The Mother, Words Of The Mother II ,
296:Experience comes through many errors. ~ Sri Aurobindo, The Human Cycle The Spiritual Aim and Life,
297:God is at once impersonal and personal. ~ Sri Aurobindo, Essays on the Gita 2.04 - The Secret of Secrets,
298:God’s long nights are justified by dawn. ~ Sri Aurobindo, Savitri 10.01 - The Dream Twilight of the Ideal,
299:Inner happiness can only come by right living. ~ Sri Aurobindo, Essays on the Gita Deva and Asura,
300:Man was moulded from the original brute. ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
301:Nothing in this world is created, all is manifested. ~ Sri Aurobindo, Early Cultural Writings Art,
302:Our souls deputed selves of the Supreme. ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
303:Pain grew a trembling undertone of bliss ~ Sri Aurobindo, Savitri 10.01 - The Dream Twilight of the Ideal,
304:Peace is a sign of mukti—Ananda moves towards siddhi. ~ Sri Aurobindo, Letters on Yoga - II the Divine Peace,
305:Rhythm is the subtle soul of poetry. ~ Sri Aurobindo, The Future Poetry Recent English Poetry - I,
306:The eye of Faith is not one with the eye of Knowledge. ~ Sri Aurobindo, Karmayogin In Either Case,
307:The spiritual fullness of the being is eternity. ~ Sri Aurobindo, The Life Divine 2.28 - The Divine Life,
308:This world is God fulfilled in outwardness. ~ Sri Aurobindo, Savitri 10.03 - The Debate of Love and Death,
309:What devours must also be devoured. ~ Sri Aurobindo, The Life Divine 3.04 - The Spirit in Spirit-Land after Death,
310:While life remains, action is unavoidable. ~ Sri Aurobindo, The Synthesis Of Yoga 1.12 - The Divine Work,
311:With patience one arrives always. ~ The Mother, Words Of The Mother II Will and Perserverance,
312:All stability is a fixed equilibrium of rhythm. ~ Sri Aurobindo, Isha Upanishad The Isha Upanishad,
313:All the world's possibilities in manAre waiting as the tree waits in its seed: ~ Sri Aurobindo, Savitri ,
314:Deep in our being inhabits the voiceless invisible Teacher; ~ Sri Aurobindo, Collected Poems 5.1.02 - Ahana,
315:Her greatest progress is a deepened need. ~ Sri Aurobindo, Savitri 02.04 - The Kingdoms of the Little Life,
316:He who chooses the Infinite has been chosen by the Infinite. ~ Sri Aurobindo, The Synthesis Of Yoga ,
317:Knowledge is incomplete without action. ~ Sri Aurobindo, Isha Upanishad Action and the Divine Will,
318:Material Nature is not ethical. ~ Sri Aurobindo, The Life Divine Delight of Existence,
319:One age has seen the dreams another lives. ~ Sri Aurobindo, Collected Plays and Stories - II Act I,
320:Quality and quantity differ, the self is equal. ~ Sri Aurobindo, The Life Divine 1.09 - The Pure Existent,
321:The intellectual ages sing less easily. ~ Sri Aurobindo, The Future Poetry The Form and the Spirit,
322:The perfect man is a divine child! ~ Sri Aurobindo, Essays in Philosophy and Yoga Heraclitus - VII,
323:The simple approach means trust. ~ Sri Aurobindo, Letters on Yoga - II Bhakti Yoga and Vaishnavism,
324:Thought the great-winged wanderer paraclete ~ Sri Aurobindo, Collected Poems 7.2.04 - Thought the Paraclete,
325:To our gaze God’s light is a darkness, His plan is a chaos. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
326:Truth is the secret of life and power. ~ Sri Aurobindo, The Human Cycle Civilisation and Barbarism,
327:A Calm that cradles Fate upon its knees. ~ Sri Aurobindo, Collected Poems 7.5.29 - The Universal Incarnation,
328:A cave of darkness guards the eternal Light. ~ Sri Aurobindo, Savitri 03.01 - The Pursuit of the Unknowable,
329:Action solves the difficulties which action creates. ~ Sri Aurobindo, Karmayogin Facts and Opinions,
330:All quarrels proceed from egoism. ~ Sri Aurobindo, Letters on Yoga - IV Problems in Human Relations,
331:Alone the wise Can walk through fire with unblinking eyes. ~ Sri Aurobindo, Collected Poems Epigram,
332:Be perfectly sincere and no victory will be denied to you. ~ The Mother, Words Of The Mother II Sincerity,
333:Even in inanimate Matter Mind is at work. ~ Sri Aurobindo, The Synthesis Of Yoga 0.03 - The Threefold Life,
334:Eviller fate there is none than life too long among mortals. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
335:From a veiled God-joy the worlds were made ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
336:If you pray, trust that he hears. ~ Sri Aurobindo, Letters on Yoga - II Bhakti Yoga and Vaishnavism,
337:Instinct was hers, the chrysalis of Truth, ~ Sri Aurobindo, Savitri 02.04 - The Kingdoms of the Little Life,
338:It is in an unshakable peace that can be found the true power. ~ The Mother, Words Of The Mother II the Divine Peace,
339:Let each suffering pave the wave to transformation. With my Blessings. ~ The Mother, Mantras Of The Mother ,
340:Like one who wakes to find his dreams were true ~ Sri Aurobindo, Savitri 10.01 - The Dream Twilight of the Ideal,
341:One can be free only by living in the Divine. ~ Sri Aurobindo, Letters on Yoga - I 5.4.01 - Occult Knowledge,
342:Our minds are starters in the race to God. ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
343:Sight is the essential poetic gift. ~ Sri Aurobindo, The Future Poetry Poetic Vision and the Mantra,
344:That is the divine Brahman and not this which men here adore. ~ Sri Aurobindo, The Synthesis Of Yoga ,
345:The earth you tread is a border screened from heaven ~ Sri Aurobindo, Savitri 04.03 - The Call to the Quest,
346:The Mind creates the chain and not the body. ~ Sri Aurobindo, Isha Upanishad Conclusion and Summary,
347:The One by whom all live, who lives by none, ~ Sri Aurobindo, Savitri 03.01 - The Pursuit of the Unknowable,
348:The pure intellect cannot create poetry. ~ Sri Aurobindo, The Future Poetry New Birth or Decadence?,
349:There is no last certitude in which thought can pause ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
350:The vital does not like waiting. ~ Sri Aurobindo, Letters on Yoga - IV Wrong Movements of the Vital,
351:Truth is bare like stone and hard like death; ~ Sri Aurobindo, Savitri 10.03 - The Debate of Love and Death,
352:A constant aspirations conquers all defects. With my Blessings. ~ The Mother, Mantras Of The Mother May 21,
353:All absoluteness is pure delight. ~ Sri Aurobindo, The Life Divine Delight of Existence,
354:All here can change if the Magician choose. ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
355:All in the cosmos has a divine origin. ~ Sri Aurobindo, The Synthesis Of Yoga 3.05 - The Divine Personality,
356:Dreams that are hints of unborn Reality, ~ Sri Aurobindo, Savitri 07.03 - The Entry into the Inner Countries,
357:Ego is the principal knot. ~ Sri Aurobindo, The Synthesis Of Yoga 4.04 - The Perfection of the Mental Being,
358:Here to fulfil himself was God’s desire. ~ Sri Aurobindo, Savitri 03.02 - The Adoration of the Divine Mother,
359:If desire comes up, the Ananda is obliged to draw back. ~ Sri Aurobindo, Letters on Yoga - IV Desire,
360:In the divine consciousness there is no ego. ~ Sri Aurobindo, Letters on Yoga - IV Ego and Its Forms,
361:Let Him choose for thee a king's palace or the bowl of the beggar. ~ Sri Aurobindo, Essays Divine And Human ,
362:Love is a seeking for mutual possession. ~ Sri Aurobindo, The Synthesis Of Yoga 3.03 - The Godward Emotions,
363:Mind hushes stilled in eternity; waves of the Infinite wander ~ Sri Aurobindo, Collected Poems 5.1.02 - Ahana,
364:My life is a silence grasped by timeless hands; ~ Sri Aurobindo, Collected Poems The Self’s Infinity,
365:One cannot demand or compel grace. ~ Sri Aurobindo, Letters on Yoga - II Bhakti Yoga and Vaishnavism,
366:The Bliss whose rapture dreamed the worlds. ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
367:The heart is wiser than the thought. ~ Sri Aurobindo, The Synthesis Of Yoga 3.01 - Love and the Triple Path,
368:The mind pre-eminently is man; ~ Sri Aurobindo, Essays in Philosophy and Yoga 5.02 - Perfection of the Body,
369:The only atonement for a wrong thing done is to do the right thing on the next occasion. ~ Nolini Kanta Gupta,
370:There can be no firm foundation in sadhana without equality, samata. ~ Sri Aurobindo, Letters On Yoga - II ,
371:There is a purpose in each stumble and fall. ~ Sri Aurobindo, Savitri 10.04 - The Dream Twilight of the Earthly Real,
372:We are the heirs of infinite widenesses. ~ Sri Aurobindo, Collected Poems The Call of the Impossible,
373:All this is the Brahman; this Self is the Brahman and the Self is fourfold. ~ Sri Aurobindo, The Life Divine ,
374:All time is one body, Space a single look. ~ Sri Aurobindo, Savitri 10.04 - The Dream Twilight of the Earthly Real,
375:As knowledge grows Light flames up from within. ~ Sri Aurobindo, Savitri 10.03 - The Debate of Love and Death,
376:Compassion to all creatures is the condition of sainthood. ~ Sri Aurobindo, Bande Mataram - II Swaraj,
377:Delight, God’s sweetest sign and Beauty’s twin. ~ Sri Aurobindo, Savitri 10.03 - The Debate of Love and Death,
378:Each time you have to make progress, you have to undergo an examination. ~ The Mother, Words Of The Mother II ,
379:Heavy is godhead to bear with its mighty sun-burden of lustre. ~ Sri Aurobindo, Collected Poems 5.1.02 - Ahana,
380:Himself was to himself his only scene. ~ Sri Aurobindo, Savitri 02.15 - The Kingdoms of the Greater Knowledge,
381:Hope not to hear truth often in royal courts. ~ Sri Aurobindo, Collected Plays and Stories - II Act I,
382:It is from unsatisfied desire that all suffering arises. ~ Sri Aurobindo, Letters on Yoga - IV Desire,
383:It is our lack of faith that creates our limitations. With my blessings, ~ The Mother, Mantras Of The Mother ,
384:Man, human, follows in God’s human steps. ~ Sri Aurobindo, Savitri 07.03 - The Entry into the Inner Countries,
385:Mind is born from that which is beyond mind. ~ Sri Aurobindo, The Synthesis Of Yoga 2.22 - Vijnana or Gnosis,
386:Only those who sympathise can help. ~ Sri Aurobindo, Letters on Yoga - IV Problems in Human Relations,
387:Renunciation of desires: the essential condition for realisation. ~ The Mother, Words Of The Mother II ,
388:Study cannot take the same or a greater importance than sadhana. ~ Sri Aurobindo, Letters On Yoga - IV ,
389:There none was weak, so falsehood could not live; ~ Sri Aurobindo, Savitri The Glory and Fall of Life,
390:The Supermind alone commands unity in diversity. ~ Sri Aurobindo, The Life Divine 1.22 - The Problem of Life,
391:The Yogi eats not out of desire, but to maintain the body. ~ Sri Aurobindo, Letters on Yoga - IV Food,
392:To feed death with her works is here life’s doom. ~ Sri Aurobindo, Savitri The Glory and Fall of Life,
393:To feed death with her works is here life’s doom. ~ Sri Aurobindo, Savitri The Glory and Fall of Life,
394:Truth born too soon might break the imperfect earth. ~ Sri Aurobindo, Savitri 03.04 - The Vision and the Boon,
395:Whatever our hearts conceive, our heads create, ~ Sri Aurobindo, Savitri 02.02 - The Kingdom of Subtle Matter,
396:Aggression is necessary for self-preservation. ~ Sri Aurobindo, Karmayogin The Awakening Soul of India,
397:All things shall change in God's transfiguring hour. ~ Sri Aurobindo, Savitri 03.04 - The Vision and the Boon,
398:An awful Silence watches tragic Time. ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
399:A serpent Power twinned the insensible Force. ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
400:God is love and beauty as well as purity. ~ Sri Aurobindo, The Human Cycle Religion as the Law of Life,
401:Heavenly voices to us are a silence, those colours a whiteness. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
402:How can humanity become one? By becoming conscious of its origin. ~ The Mother, Words Of The Mother III ,
403:Immortal bliss lives not in human air. ~ Sri Aurobindo, Savitri 10.04 - The Dream Twilight of the Earthly Real,
404:In order to remember something, you must first of all be conscious of it. ~ The Mother, Words Of The Mother III ,
405:Liberation is self-possession, ~ Sri Aurobindo, Essays in Philosophy and Yoga 5.7.1.07 - Involution and Evolution,
406:Man out of Nature wakes to God’s complexities, ~ Sri Aurobindo, Collected Plays and Stories - II Act I,
407:Poetry like everything else in man evolves. ~ Sri Aurobindo, The Future Poetry New Birth or Decadence?,
408:Realisations are the essence of knowledge. ~ Sri Aurobindo, Letters on Yoga - IV 4.22 - The supramental Thought and Knowledge,
409:Spiritual force can always raise up material force to defend it. ~ Sri Aurobindo, Karmayogin Ourselves,
410:The occult is a part of existence. ~ Sri Aurobindo, The Life Divine 2.15 - Reality and the Integral Knowledge,
411:The principle of the Yoga is rejection-throwing out of the being. ~ Sri Aurobindo, Letters On Yoga - II ,
412:Vision only opens, it does not embrace. ~ Sri Aurobindo, The Synthesis Of Yoga 2.02 - The Status of Knowledge,
413:Who am I? The Divine under many disguises. ~ The Mother, Words Of The Mother II "The Divine" and "Man",
414:All existence here is a universal Life that takes form of Matter. ~ Sri Aurobindo, The Life Divine 1.06 - The Transformation of Dream Life,
415:All self-fulfilment is satisfaction of being. ~ Sri Aurobindo, The Life Divine 1.14 - The Supermind as Creator,
416:All that denies must be torn out and slain ~ Sri Aurobindo, Savitri 03.02 - The Adoration of the Divine Mother,
417:Alone she is equal to her mighty task. ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
418:An eternal instant is the cause of the years. ~ Sri Aurobindo, Savitri 03.02 - The Adoration of the Divine Mother,
419:Death fosters life that life may suckle death. ~ Sri Aurobindo, Collected Plays and Stories - II Act II,
420:Each is a mass of forces thrown in shape. ~ Sri Aurobindo, Collected Poems Discoveries of Science - III,
421:Even an hour of the soul can unveil the Unborn, the Everlasting, ~ Sri Aurobindo, Collected Poems 5.1.02 - Ahana,
422:God still keepsNear to a paler world the hour ere dawn ~ Sri Aurobindo, Collected Poems Chitrangada,
423:His soul was freed and given to her alone. ~ Sri Aurobindo, Savitri 03.02 - The Adoration of the Divine Mother,
424:It is the essentials alone that matter. ~ Sri Aurobindo, Letters on Yoga - II 1.2.01 - The Call and the Capacity,
425:It is the soul in us which turns always towards Truth, Good and Beauty. ~ Sri Aurobindo, The Life Divine ,
426:Joy that throbs behindThe marvel and the mystery of pain. ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
427:Knowledge gropes, but meets not Wisdom’s face. ~ Sri Aurobindo, Savitri 02.04 - The Kingdoms of the Little Life,
428:Let the Divine Presence be always with you. ~ The Mother, Words Of The Mother II 1.02 - The Divine Is with You,
429:Life’s wholeTremendous theorem is Thou complete. ~ Sri Aurobindo, Collected Poems 1.18 - The Divine Worker,
430:Open God’s door, enter into his trance. ~ Sri Aurobindo, Savitri 07.02 - The Parable of the Search for the Soul,
431:Our lives are God’s messengers beneath the stars. ~ Sri Aurobindo, Savitri 10.03 - The Debate of Love and Death,
432:Our souls are moved by powers behind the wall. ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
433:She held their hands, she chose for them their paths: ~ Sri Aurobindo, Savitri 04.02 - The Growth of the Flame,
434:Sincerity in Yoga means to respond to the Divine alone. ~ Sri Aurobindo, Letters on Yoga - II Sincerity,
435:The Divine's peace must dwell constantly in our hearts. With my Blessings. ~ The Mother, Mantras Of The Mother ,
436:The greatest have their limitations. ~ Sri Aurobindo, Isha Upanishad A Commentary on the Isha Upanishad,
437:The ideal never yet was real made. ~ Sri Aurobindo, Savitri 10.02 - The Gospel of Death and Vanity of the Ideal,
438:The Inconscient is the Superconscient’s sleep. ~ Sri Aurobindo, Savitri 10.01 - The Dream Twilight of the Ideal,
439:The Inconscient is the Superconscient’s sleep. ~ Sri Aurobindo, Savitri 10.01 - The Dream Twilight of the Ideal,
440:There is an hour for knowledge, an hour to forget and to labour. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
441:There should be no big I, not even a small one. ~ Sri Aurobindo, Letters on Yoga - IV Ego and Its Forms,
442:The soul is a figure of the Unmanifest, ~ Sri Aurobindo, Savitri 10.04 - The Dream Twilight of the Earthly Real,
443:We can construct nothing which goes beyond our nature. ~ Sri Aurobindo, The Life Divine 2.28 - The Divine Life,
444:We think according to what we are. ~ Sri Aurobindo, Letters on Poetry and Art Bertrand Russell,
445:What is God? God is the perfection that we must aspire to realise. ~ The Mother, Words Of The Mother II ,
446:A fiery portion of the Wonderful, ~ Sri Aurobindo, Savitri The Yoga of the King The Yoga of the Souls Release,
447:All evil is in travail of the eternal good. ~ Sri Aurobindo, The Life Divine 2.04 - The Divine and the Undivine,
448:All great poetic utterance is discovery. ~ Sri Aurobindo, The Future Poetry Poetic Vision and the Mantra,
449:All sincere prayers are granted, every call is answered. With my blessings, ~ The Mother, Mantras Of The Mother ,
450:Always the blood is wiser and knows what is hid from the thinker. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
451:And all the while within us works His love. ~ Sri Aurobindo, Collected Poems 5.2.02 - The Meditations of Mandavya,
452:And crying for a direction in the void ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
453:Aspiring he transcends his earthly self. ~ Sri Aurobindo, Savitri 07.02 - The Parable of the Search for the Soul,
454:Calm is self’s victory overcoming fate. ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
455:Encourage only what leads quickly to the Lord and serves His divine purpose. ~ The Mother, Words Of The Mother II ,
456:Escape, however high, redeems not life, ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
457:Eternal truth lives not with mortal men. ~ Sri Aurobindo, Savitri 10.04 - The Dream Twilight of the Earthly Real,
458:Faith is not intellectual belief but a function of the soul. ~ Sri Aurobindo, Letters on Yoga - II Baha i Faith,
459:Hard are God’s terms and few can meet them of men who are mortal. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
460:Have a sincere faith in the Divine and you will clearly know what you have to do. Blessings. ~ The Mother,
461:His knowledge dwells in the house of Ignorance; ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
462:Is here and in the pleasant house He choseTo harbour God. ~ Sri Aurobindo, Collected Poems 3.1.23 - The Rishi,
463:Knowledge is not complete without works. ~ Sri Aurobindo, The Synthesis Of Yoga 3.01 - Love and the Triple Path,
464:Live within, in the depth of your heart, and nobody or nothing will have the power to disturb you. ~ The Mother,
465:Men have made kings that folly might have food. ~ Sri Aurobindo, Collected Plays and Stories - II Act II,
466:Mind is His wax to write and, written, raseForm and name. ~ Sri Aurobindo, Collected Poems 3.1.23 - The Rishi,
467:Mortal delight has its mortal danger. ~ Sri Aurobindo, The Secret of the Veda The Guardians of the Light,
468:The dim subconscient is his cavern base. ~ Sri Aurobindo, Savitri 07.02 - The Parable of the Search for the Soul,
469:There is no darkness, we only close our eyes and shut out the Light. ~ Nolini Kanta Gupta, To The Heights ,
470:The spiritual man is one who has discovered his soul. ~ Sri Aurobindo, The Life Divine 2.27 - The Gnostic Being,
471:The sweet vast centre and the cave divineCalled Paradise, ~ Sri Aurobindo, Collected Poems 3.1.23 - The Rishi,
472:This is a constructive way of feeling which leads straight to the future. ~ The Mother, Words Of The Mother II ,
473:Time is a manifestation of the Eternal. ~ Sri Aurobindo, The Life Divine 2.06 - Reality and the Cosmic Illusion,
474:299. Turn all things to honey; this is the law of divine living. ~ Sri Aurobindo, Essays Divine And Human 3.1.10 - Karma,
475:Accord and concord are the true normality of the spirit. ~ Sri Aurobindo, The Life Divine 2.28 - The Divine Life,
476:According to my experience people fall into tamas when they go into solitude. ~ The Mother, Words Of The Mother II ,
477:All action is surrounded by a complexity of forces. ~ Sri Aurobindo, Letters on Yoga - I 5.4.01 - Occult Knowledge,
478:All evil shall perforce change itself into good. ~ Sri Aurobindo, The Synthesis Of Yoga 2.24 - Gnosis and Ananda,
479:All impurity is a confusion of working. ~ Sri Aurobindo, The Synthesis Of Yoga 2.03 - The Purified Understanding,
480:All is an episode in a meaningless tale. ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
481:And in the heart of the worst the best shall be born by my wisdom. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
482:Art’s brilliant gleam is a pastime for his eyes. ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
483:Doubt is the mind’s persistent assailant. ~ Sri Aurobindo, Letters on Yoga - II 7.05 - Patience and Perseverance,
484:Ego is the reason of the difficulty in everybody. ~ Sri Aurobindo, Letters on Yoga - IV Ego and Its Forms,
485:Even in the worm is a god and it writhes for a form and an outlet. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
486:Hail to Thee, Master of the world, who triumphest over all darkness. ~ The Mother, Prayers And Meditations ,
487:He who is himself in bonds cannot easily free others. ~ Sri Aurobindo, The Synthesis Of Yoga 2.05 - Renunciation,
488:He who to some gives victory, joy and good,To some gives rest. ~ Sri Aurobindo, Collected Poems To R.,
489:His good and evil, sin and virtue, tillHe bids thee leave. ~ Sri Aurobindo, Collected Poems 3.1.23 - The Rishi,
490:In absolute silence sleeps an absolute Power. ~ Sri Aurobindo, Savitri 03.02 - The Adoration of the Divine Mother,
491:In IslamAll men are equal underneath the King. ~ Sri Aurobindo, Collected Plays and Stories - I Act I,
492:It reveals itself rather than is learned. ~ Sri Aurobindo, The Life Divine 2.03 - The Eternal and the Individual,
493:Mire is the man who hears not the gods when they cry to his bosom. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
494:Powers of his godhead we live; the Creator dwells in the creature. ~ Sri Aurobindo, Collected Poems 5.1.02 - Ahana,
495:She is the golden bridge, the wonderful fire. ~ Sri Aurobindo, Savitri 03.02 - The Adoration of the Divine Mother,
496:Successful assimilation depends on mastery. ~ Sri Aurobindo, Essays Divine and Human On Original Thinking,
497:Supermind is the vast self-extension of the Brahman that contains and develops. ~ Sri Aurobindo, The Life Divine ,
498:The end of all Science is Agnosticism. ~ Sri Aurobindo, Isha Upanishad A Commentary on the Isha Upanishad,
499:The goal of evolution is also its cause. ~ Sri Aurobindo, The Synthesis Of Yoga 0.02 - The Three Steps of Nature,
500:The moments are Fate’s thoughtsWatching me. ~ Sri Aurobindo, Collected Plays and Stories - II Act III,
501:The more we know the more we can see that we do not know. With my Blessings. ~ The Mother, Mantras Of The Mother ,
502:This too must now be overpassed and left ~ Sri Aurobindo, Savitri 02.10 - The Kingdoms and Godheads of the Little Mind,
503:Thou art thyself the author of thy pain. ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
504:Unity is as strong a principle in Nature as division. ~ Sri Aurobindo, The Life Divine 1.21 - The Ascent of Life,
505:We must live as a nation before we can live in humanity. ~ Sri Aurobindo, Karmayogin Opinion and Comments,
506:When Love desires Love,    Then Love is born. ~ Sri Aurobindo, Collected Plays and Stories - II Act I,
507:With pain and labour all creation comes. ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
508:Words are but ghosts unless they speak the heart. ~ Sri Aurobindo, Collected Plays and Stories - II Act I,
509:A secret Will compels us to endure. ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
510:A thrill that smites the nerves is music’s spell. ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
511:A whole mysterious world is locked within. ~ Sri Aurobindo, Savitri 07.02 - The Parable of the Search for the Soul,
512:Clouds from Zeus come and pass; his sunshine eternal survives them. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
513:Each soul is the great Father’s crucified Son, ~ Sri Aurobindo, Savitri 07.03 - The Entry into the Inner Countries,
514:Equality is the very sign of liberation. ~ Sri Aurobindo, The Synthesis Of Yoga 4.11 - The Perfection of Equality,
515:Everything is a poise of contrary energies. ~ Sri Aurobindo, Essays in Philosophy and Yoga Heraclitus - IV,
516:For each his difficult goalHewn out of infinite possibility. ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
517:If the need is a true one, the means to do it will come spontaneously. ~ The Mother, Words Of The Mother II ,
518:Ignorance is a self-oblivion of Being. ~ Sri Aurobindo, The Life Divine 2.15 - Reality and the Integral Knowledge,
519:Love bears all things, believes all things, hopes all things, endures all things. ~ , 1 Corinthians 13:7,
520:Love is the hoop of the godsHearts to combine. ~ Sri Aurobindo, Collected Plays and Stories - II Act I,
521:Love itself is sweet enoughThough unreturned. ~ Sri Aurobindo, Collected Plays and Stories - II Act II,
522:man carries the seed of the divine life in himself ~ Sri Aurobindo, The Synthesis Of Yoga Faith and Shakti,
523:Receptivity is the capacity of admitting and retaining the Divine Workings. ~ The Mother, Words Of The Mother II ,
524:The evening sky,God’s canopy of blue sheltering our lives ~ Sri Aurobindo, Savitri 12.01 - The Return to Earth,
525:The gods cannot, if they would, give themselves unasked. ~ Sri Aurobindo, Bande Mataram - I Bhawani Mandir,
526:The mind labours to think the Unthinkable. ~ Sri Aurobindo, Savitri 10.04 - The Dream Twilight of the Earthly Real,
527:The soul suffering is not eternity’s key, ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
528:The sunlight was a great god’s golden smile. ~ Sri Aurobindo, Savitri 04.01 - The Birth and Childhood of the Flame,
529:The Yogi knows by his capacity for a containing or dynamic identity with things and persons and forces. ~ The Mother,
530:To be equal is to be infinite and universal. ~ Sri Aurobindo, The Synthesis Of Yoga 4.13 - The Action of Equality,
531:Two are the angels of God whom men worship, strength and enjoyment. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
532:what matters in a symbol is what it means for you. ~ Sri Aurobindo, Letters on Yoga - III The Animal World,
533:When a force ceases to conquer, it ceases to live. ~ Sri Aurobindo, Karmayogin The Awakening Soul of India,
534:When you stand in the light of the Supreme Consciousness, you must not make a shadow. ~ The Mother, Agenda 10 ,
535:Without reason life is a tangle of dreams, ~ Sri Aurobindo, Savitri 10.04 - The Dream Twilight of the Earthly Real,
536:All awareness is power and all power conceals awareness. ~ Sri Aurobindo, Hymns to the Mystic Fire RV I.1.1,
537:All things embrace in death and the strife and the hatred are ended. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
538:And yet she cannot choose but labours on; ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
539:A new ordeal always brings with it a new awakening. ~ Sri Aurobindo, Bande Mataram - II Ideals Face to Face,
540:An idiot hour destroys what centuries made ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
541:A wide Compassion leans to embrace earth’s pain; ~ Sri Aurobindo, Collected Poems 7.5.29 - The Universal Incarnation,
542:But there is never any end when one has loved. ~ Sri Aurobindo, Collected Poems 5.2.02 - The Meditations of Mandavya,
543:Error is the comrade of our mortal thought ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
544:Faith fights for God, while Knowledge is waiting for fulfilment. ~ Sri Aurobindo, Karmayogin In Either Case,
545:Falsehood lurks in the deep bosom of truth ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
546:Limited and divided being is ignorance. ~ Sri Aurobindo, The Secret of the Veda 1.02 - The Doctrine of the Mystics,
547:Man his passion prefers to the voice that guides from the immortals. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
548:Men die that man may live and God be born. ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
549:Only the one who can give everything, enjoys the Divine All everywhere. ~ Sri Aurobindo, The Synthesis Of Yoga ,
550:Prayer is not a form of words but an aspiration. ~ Sri Aurobindo, Bande Mataram - II The Need of the Moment,
551:The body of God,The link of the finite with the Infinite, ~ Sri Aurobindo, Savitri 05.03 - Satyavan and Savitri,
552:The characteristic energy of pure Mind is change. ~ Sri Aurobindo, The Synthesis Of Yoga 0.03 - The Threefold Life,
553:The Divinity in man dwells veiled in his spiritual centre. ~ Sri Aurobindo, The Life Divine 2.28 - The Divine Life,
554:The Formless and the Formed were joined in her: ~ Sri Aurobindo, Savitri 03.02 - The Adoration of the Divine Mother,
555:The gnostic soul is the child, but the king-child. ~ Sri Aurobindo, The Synthesis Of Yoga 2.24 - Gnosis and Ananda,
556:The master of my stars is heWho owns no master. ~ Sri Aurobindo, Collected Plays and Stories - II Act V,
557:There is only one reality, there is only one life, there is only one consciousness: the Divine. ~ The Mother, CWM 11 ,
558:The supreme faith is that which sees God in all. ~ Sri Aurobindo, Essays on the Gita 2.12 - The Way and the Bhakta,
559:Time was Eternity’s transparent robe. ~ Sri Aurobindo, Savitri 03.03 - The House of the Spirit and the New Creation,
560:What seemed the source and end was a wide gate, ~ Sri Aurobindo, Savitri 03.02 - The Adoration of the Divine Mother,
561:You cannot utterly die while the Power lives untired in your bosoms; ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
562:A gossiping spirit is always an obstacle. ~ Sri Aurobindo, Letters on Himself and the Ashram Avoiding Gossip,
563:A gossiping spirit is always an obstacle. ~ Sri Aurobindo, Letters on Himself and the Ashram Avoiding Gossip,
564:All things Vary to keep the secret witness pleased. ~ Sri Aurobindo, Collected Plays and Stories - II Act II,
565:Always a nameless goal beckons beyond, ~ Sri Aurobindo, Savitri 02.10 - The Kingdoms and Godheads of the Little Mind,
566:A timeless mystery works out in Time. ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
567:A vast subliminal is man’s measureless part. ~ Sri Aurobindo, Savitri 07.02 - The Parable of the Search for the Soul,
568:Go on aspiring and the necessary progress is bound to come. With my blessings ~ The Mother, Words Of The Mother II ,
569:He journeys sleepless through an unending night; ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
570:In silence seek God’s meaning in thy depths, ~ Sri Aurobindo, Savitri 07.02 - The Parable of the Search for the Soul,
571:In the Alone there is no room for love. ~ Sri Aurobindo, Savitri 10.02 - The Gospel of Death and Vanity of the Ideal,
572:My mind is a torch lit from the eternal sun. ~ Sri Aurobindo, Savitri 10.04 - The Dream Twilight of the Earthly Real,
573:Space is a stillness of God building his earthly abode. ~ Sri Aurobindo, The Future Poetry Trance of Waiting,
574:Surely the steel grows dear in the land when a traitor can flourish.” ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
575:The All-Wonderful has packed heaven with his dreams, ~ Sri Aurobindo, Savitri 10.03 - The Debate of Love and Death,
576:The Divine alone is the support that never fails. ~ The Mother, Words Of The Mother II The Divine Is with You [14],
577:The help of Sri Aurobindo is constant; it is for us to know how to receive it. ~ The Mother, Words Of The Mother I ,
578:The knot of the Ignorance is egoism. ~ Sri Aurobindo, Isha Upanishad: The Inhabiting Godhead Life and Action,
579:The law of the supermind is unity fulfilled in diversity. ~ Sri Aurobindo, The Life Divine 2.27 - The Gnostic Being,
580:The ordinary man is not yet a rational being. ~ Sri Aurobindo, The Human Cycle The Curve of the Rational Age,
581:The Word that ushers divine experience ~ Sri Aurobindo, Savitri 03.03 - The House of the Spirit and the New Creation,
582:The world is not cut off from Truth and God. ~ Sri Aurobindo, Savitri 10.04 - The Dream Twilight of the Earthly Real,
583:To the soul and Shakti in man nothing is impossible. ~ Sri Aurobindo, The Synthesis Of Yoga Faith and Shakti,
584:To the soul and Shakti in man nothing is impossible. ~ Sri Aurobindo, The Synthesis Of Yoga Faith and Shakti,
585:Unity the race moves towards and must one day realise. ~ Sri Aurobindo, The Human Cycle Diversity in Oneness,
586:Above her brows where will and knowledge meet ~ Sri Aurobindo, Savitri 07.02 - The Parable of the Search for the Soul,
587:All is their play:This whole wide world is only he and she. ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
588:All life is either consciously or subconsciously a Yoga. ~ Sri Aurobindo, The Synthesis Of Yoga 0.01 - Life and Yoga,
589:Because others are mean is no reason to be mean yourself. 24 April 1933 ~ The Mother, Some Answers From The Mother 2020-08-29,
590:By itself the intelligence can only achieve talent. ~ Sri Aurobindo, The Human Cycle The Suprarational Beauty,
591:Every man is not only himself, he is that which he represents. ~ Sri Aurobindo, Karmayogin Facts and Opinions,
592:Heaven’s joys might have been earth’s if earth were pure. ~ Sri Aurobindo, Savitri The Glory and Fall of Life,
593:He who seeks the Divine must consecrate himself to God and to God only. ~ Sri Aurobindo, The Synthesis Of Yoga ,
594:If you ask from within for peace, it will come. ~ The Mother, Words Of The Mother II Peace and Silence,
595:It is vision that sees Truth, not logic. ~ Sri Aurobindo, Letters on Poetry and Art Bertrand Russell,
596:Love the signOf one outblaze of godhead that two share. ~ Sri Aurobindo, Collected Poems The Life Heavens,
597:Never say, I cannot. Look more closely, you will find that it means in reality, I want not. ~ Nolini Kanta Gupta,
598:nothing is truly vain the One has made ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
599:Only a slow advance the earth can bear. ~ Sri Aurobindo, Savitri 02.10 - The Kingdoms and Godheads of the Little Mind,
600:Our dead selves come to slay our living soul. ~ Sri Aurobindo, Savitri 07.02 - The Parable of the Search for the Soul,
601:Soul determines Form & Action & is not determined by them. ~ Sri Aurobindo, Isha Upanishad The Isha Upanishad,
602:The psychic is the support of the individual evolution ~ Sri Aurobindo, Letters on Yoga - I 1.05 - The Ascent of the Sacrifice - The Psychic Being,
603:The real truth of man is to be found in his soul. ~ Sri Aurobindo, The Human Cycle The Spiritual Aim and Life,
604:The sole timeless WordThat carries eternity in its lonely sound, ~ Sri Aurobindo, Savitri 02.01 - The World-Stair,
605:The Unknown is not the Unknowable. ~ Sri Aurobindo, The Life Divine The Two Negations,
606:This darkness hides our nobler destiny. ~ Sri Aurobindo, Savitri 03.03 - The House of the Spirit and the New Creation,
607:Tied up the spirit to golden posts of bliss. ~ Sri Aurobindo, Savitri 02.10 - The Kingdoms and Godheads of the Little Mind,
608:When the path is known it is easy to tread upon it. ~ The Mother, Words Of The Mother II The Path of Yoga,
609:Worlds were many, but the Self was one. ~ Sri Aurobindo, Savitri 03.03 - The House of the Spirit and the New Creation,
610:yoga: union with the Divine - by extension: the path which leads to this union ~ The Mother, Words Of The Mother II ,
611:A beam of the Eternal smites his heart, ~ Sri Aurobindo, Savitri The Yoga of the King The Yoga of the Souls Release,
612:Action solves the difficulties which action creates. Inaction can only paralyse and slay. ~ Sri Aurobindo, Karmayogin ,
613:A vast disguise conceals the Eternal’s bliss. ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
614:Equality does not include inert acceptance. ~ Sri Aurobindo, Letters on Yoga - II Equality - The Chief Support,
615:Fearless of death they must walk who would live and be mighty for ever. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
616:Have faith in the Divine, and go deep inside yourself. My help is always with you. ~ The Mother, Words Of The Mother II ,
617:He who seeks the Divine must consecrate himself to God and -- to God only. ~ Sri Aurobindo, The Synthesis Of Yoga 1.02,
618:How can I have more and more faith and calm, Mother? Aspiration and will. ~ The Mother, Words Of The Mother II ,
619:Integral opening of the being towards the Divine: the first step of the ascent. ~ The Mother, Words Of The Mother II ,
620:Man’s conscience is a creation of his evolving nature. ~ Sri Aurobindo, The Human Cycle The Suprarational Good,
621:Nature’s vision climbs beyond her acts. ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
622:Nobler must kings be than natures of earth on whom Zeus lays no burden. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
623:Strong poisons are the only salvation in desperate diseases. ~ Sri Aurobindo, Bande Mataram - II The New Ideal,
624:The tongue is always an easily erring member. ~ Sri Aurobindo, Letters on Yoga - IV Depression and Despondency,
625:This world is in love with its own ignorance. ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
626:This world of fragile formsCarried on canvas-strips of shimmering Time, ~ Sri Aurobindo, Savitri 01.02 - The Issue,
627:Through glorious things and base the wheel of GodFor ever runs. ~ Sri Aurobindo, Collected Poems 3.1.23 - The Rishi,
628:Without a great ideal there can be no great movement. ~ Sri Aurobindo, Bande Mataram - I The Leverage of Faith,
629:Wrong could not come where all was light and love. ~ Sri Aurobindo, Savitri 03.02 - The Adoration of the Divine Mother,
630:A mutual giving and receiving is the law of Life. ~ Sri Aurobindo, Essays on the Gita 1.13 - The Lord of the Sacrifice,
631:Behind everything in life there is an Absolute. ~ Sri Aurobindo, The Human Cycle The Reason as Governor of Life,
632:By Truth is the progress towards the Truth. ~ Sri Aurobindo, The Secret of the Veda The Ashwins,
633:Faith is spontaneous knowledge in the psychic. ~ The Mother, Words Of The Mother II 3.03 - Faith and the Divine Grace,
634:Heaven is too high for outstretched hands to seize. ~ Sri Aurobindo, Savitri 03.02 - The Adoration of the Divine Mother,
635:Her signs still covered more than they revealed; ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
636:How beautiful is the day when one can offer one's devotion to Sri Aurobindo. ~ The Mother, Words Of The Mother I ,
637:In finite things the conscious Infinite dwells: ~ Sri Aurobindo, Savitri 10.04 - The Dream Twilight of the Earthly Real,
638:It becomes itself in the world by knowing itself; it knows itself by becoming itself. ~ Sri Aurobindo, The Life Divine ,
639:Life is to be found in the recesses of its own being. ~ Sri Aurobindo, Bande Mataram - II 01.01 - The One Thing Needful,
640:Mind is only a preparatory form of our consciousness. ~ Sri Aurobindo, The Life Divine 1.14 - The Supermind as Creator,
641:One has sometimes to deny God in order to find him. ~ Sri Aurobindo, The Human Cycle The Spiritual Aim and Life,
642:Oneness is the soul of multitude. ~ Sri Aurobindo, Savitri The Yoga of the King,
643:Perfect knowledge indeed leads to perfect love. ~ Sri Aurobindo, The Synthesis Of Yoga 3.01 - Love and the Triple Path,
644:Perseverance: the decision to go to the very end ... [and] is patience in action ~ The Mother, Words Of The Mother II ,
645:The Divine Grace comes in to help and save. ~ Sri Aurobindo, Letters on Yoga - II 1.4.01 - The Divine Grace and Guidance,
646:The great are strongest when they stand alone. ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
647:The intuitive mentality is still mind and not gnosis. ~ Sri Aurobindo, The Synthesis Of Yoga 4.20 - The Intuitive Mind,
648:The lyric is a moment of heightened soul experience. ~ Sri Aurobindo, The Future Poetry The Form and the Spirit,
649:The movement that stores up and concentrates is no less needed than the movement that spreads and diffuses. ~ The Mother,
650:There is a freedom in each face of Fate. ~ Sri Aurobindo, Savitri 02.11 - The Kingdoms and Godheads of the Greater Mind,
651:There is no such thing as a mere accident. ~ Sri Aurobindo, Letters on Yoga - IV Accidents,
652:The soul that can live alone with itself meets God; ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
653:The spirit is doomed to pain till man is free. ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
654:The Supermind using the Word is the creative Logos. ~ Sri Aurobindo, Kena and Other Upanishads The Supreme Word,
655:Time’s accidents are steps in its vast scheme. ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
656:Truth made the world, not a blind Nature-Force. ~ Sri Aurobindo, Savitri 07.02 - The Parable of the Search for the Soul,
657:Vision is the characteristic power of the poet. ~ Sri Aurobindo, The Future Poetry Poetic Vision and the Mantra,
658:All knowledge is in oneself, in the knower. ~ Sri Aurobindo, Early Cultural Writings Things Seen in Symbols - II,
659:All sincere prayers are granted, but it may take some time to realise materially. ~ The Mother, Words Of The Mother III ,
660:All work must be play, but a divine play, played for the Divine, with the Divine. ~ The Mother, Words Of The Mother II ,
661:Each through his nature He leads and the world by the lure of His wisdom. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
662:God is the one stable and eternal Reality. ~ Sri Aurobindo, Isha Upanishad: Brahman Oneness of God and the World,
663:Hidden in the mortal’s heart the Eternal lives: ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
664:His love has paved the mortal’s road to Heaven. ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
665:It is good to have this unshakable faith - it makes your path easier and shorter. ~ The Mother, Words Of The Mother II ,
666:She throws a glittering robe on Ignorance. ~ Sri Aurobindo, Savitri 02.10 - The Kingdoms and Godheads of the Little Mind,
667:The best way of meeting difficulties is a quiet and calm confidence in the Grace. ~ The Mother, Words Of The Mother II ,
668:The eternal Truth can manifest its truths in Time. ~ Sri Aurobindo, The Synthesis Of Yoga 1.11 - The Master of the Work,
669:The more we concentrate on the goal, the more it blossoms forth and becomes precise. ~ The Mother, Words Of The Mother II ,
670:The poison of the world has stained his throat. ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
671:The senses there were outlets of the soul; ~ Sri Aurobindo, Savitri 03.03 - The House of the Spirit and the New Creation,
672:Vital desire grows by being indulged, it does not become satisfied. ~ Sri Aurobindo, Letters on Yoga - IV Desire,
673:We cannot get strength unless we adore the Mother of strength. ~ Sri Aurobindo, Bande Mataram - I Bhawani Mandir,
674:Whatever comes to you, if you take it in the right spirit, will turn for the best. ~ The Mother, Words Of The Mother III ,
675:Yoga demands mastery over the nature, not subjection to the nature. ~ Sri Aurobindo, Letters on Yoga - IV Desire,
676:A mistake one denies is a mistake one refuses to set right. ~ The Mother, Words Of The Mother II 2.3.08 - The Mother's Help in Difficulties,
677:...before Thee we bow down and implore that we may never forget all we owe to Thee. ~ The Mother, Words Of The Mother I ,
678:Darkness grew nurse to wisdom’s occult sun. ~ Sri Aurobindo, Savitri 02.10 - The Kingdoms and Godheads of the Little Mind,
679:Faith divines in the large what Knowledge sees distinctly and clearly. ~ Sri Aurobindo, Karmayogin In Either Case,
680:Faith is only a will aiming at greater truth. ~ Sri Aurobindo, The Synthesis Of Yoga 4.14 - The Power of the Instruments,
681:Heal from above instead of struggling from below. ~ Sri Aurobindo, The Synthesis Of Yoga 2.15 - The Cosmic Consciousness,
682:Heaven’s wiser love rejects the mortal’s prayer; ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
683:In Nature’s endless lines is lost the God. ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
684:Its faith is perfectibility, its watchword is progress. ~ Sri Aurobindo, The Synthesis Of Yoga 0.03 - The Threefold Life,
685:Nothing but a radical change of consciousness can deliver the world from its present obscurity. ~ The Mother, On Education ,
686:Our death is made a passage to new worlds. ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
687:Purity is to accept no other influence but only the influence of the Divine. ~ Sri Aurobindo, Letters On Yoga - II ,
688:She has a secret of will power which no other nation possesses. ~ Sri Aurobindo, Bande Mataram - II The New Ideal,
689:The intelligent are intelligent only in patches. ~ Sri Aurobindo, The Synthesis Of Yoga 1.10 - The Three Modes of Nature,
690:The mind is a thing that dwells in diffusion, in succession. ~ Sri Aurobindo, The Synthesis Of Yoga 2.04 - Concentration,
691:There is a meaning in each play of Chance, ~ Sri Aurobindo, Savitri 02.11 - The Kingdoms and Godheads of the Greater Mind,
692:The Word expresses that which is self-hidden in the Silence. ~ Sri Aurobindo, The Life Divine 1.04 - Reality Omnipresent,
693:Without being possessed one does not possess oneself utterly. ~ Sri Aurobindo, The Life Divine 1.21 - The Ascent of Life,
694:With trust in the Divines Grace all obstacles can be surmounted. with my blessings ~ The Mother, Words Of The Mother II ,
695:Alike ‘tis heaven,Rule or obedience to the one heart given. ~ Sri Aurobindo, Collected Poems Khaled of the Sea,
696:All Nature is a display and a play of God, ~ Sri Aurobindo, Essays in Philosophy and Yoga 5.7.1.07 - Involution and Evolution,
697:And plundered the Unknowable's vast estate. ~ Sri Aurobindo, Savitri The Yoga of the King The Yoga of the Souls Release,
698:Commercialism is still the heart of modern civilisation. ~ Sri Aurobindo, The Human Cycle Civilisation and Culture,
699:God is a hard master and will not be served by halves. ~ Sri Aurobindo, Bande Mataram - II The Wheat and the Chaff,
700:He has trod with bleeding brow the Saviour’s way. ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
701:His days were a long growth to the Supreme. ~ Sri Aurobindo, Savitri The Yoga of the King The Yoga of the Souls Release,
702:In relation to the universe the Supreme is Brahman. ~ Sri Aurobindo, The Synthesis Of Yoga 2.01 - The Object of Knowledge,
703:Nothing can be done by the weak and so nothing is given to the weak. ~ Sri Aurobindo, Karmayogin Bhawanipur Speech,
704:Real faith is something spiritual, a knowledge of the soul. ~ Sri Aurobindo, Letters on Yoga - I Morality and Yoga,
705:Renunciation is an indispensable instrument of our perfection. ~ Sri Aurobindo, The Synthesis Of Yoga 2.05 - Renunciation,
706:Soonest is always bestWhen noble deeds are to be done. ~ Sri Aurobindo, Collected Plays and Stories - I Act II,
707:The Jiva is a spirit and self, superior to Nature. ~ Sri Aurobindo, The Synthesis Of Yoga 2.09 - The Release from the Ego,
708:Time is a convention of movement, not a condition of existence. ~ Sri Aurobindo, Isha Upanishad The Isha Upanishad,
709:To be alone with the Divine is the highest of all privileged states for the sadhak. ~ Sri Aurobindo, Letters On Yoga - IV ,
710:Vision is not sufficient; one must become what inwardly one sees. ~ Sri Aurobindo, Isha Upanishad Self-Realisation,
711:When everything goes wrong, one must know how to remember that God is all-powerful. ~ The Mother, Words Of The Mother II ,
712:Yea, the soul of a man too is mightyMore than the stone and the mortar! ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
713:All the gods in a mortal body dwelt, bore a single name. ~ Sri Aurobindo, Collected Poems A Strong Son of Lightning,
714:Always do what you know to be the best even if it is the most difficult thing to do. ~ The Mother, Words Of The Mother III ,
715:A sun of wisdom in a miracled grove. ~ Sri Aurobindo, Savitri The Eternal Day The Souls Choice and the Supreme Consummation,
716:A wide God-knowledge poured down from above, ~ Sri Aurobindo, Savitri The Yoga of the King The Yoga of the Souls Release,
717:Even grief has joy hidden beneath its roots. ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
718:Everything becomes, nothing is made. ~ Sri Aurobindo, Essays in Philosophy and Yoga 1.13 - The Stress of the Hidden Spirit,
719:Everything must be transformed by the knowledge of the Truth. With my blessings ~ The Mother, Mantras Of The Mother 6 May,
720:First we must live, afterwards we can learn to live well. ~ Sri Aurobindo, Bande Mataram - II 01.01 - The One Thing Needful,
721:It is only through life that one can reach to immortality. ~ Sri Aurobindo, Essays in Philosophy and Yoga 1.02 - Karmayoga,
722:Love dwells in us like an unopened flowerAwaiting a rapid moment of the soul, ~ Sri Aurobindo, Savitri 05.02 - Satyavan,
723:Mental boldness: let your mind be capable of foreseeing the perfections of tomorrow. ~ The Mother, Words Of The Mother II ,
724:Never get excited, nervous or agitated. Remain perfectly calm in the face of all circumstances. ~ The Mother, On Education ,
725:Sadhana can go on in the dream or sleep state as well as in the waking. ~ Sri Aurobindo, Letters on Yoga - IV The Tibetan Yogas of Dream and Sleep,
726:The abodeOf rapturous Love,The bright epiphany whom we name God. ~ Sri Aurobindo, Collected Poems 3.1.23 - The Rishi,
727:The brain is impotent without the right arm of strength. ~ Sri Aurobindo, Bande Mataram - I The Writing on the Wall,
728:The gods use instruments,Not ask their consent. ~ Sri Aurobindo, Collected Plays and Short Stories - I Act Five,
729:The imagination is like a knife which may be used for good or evil purposes. ~ The Mother, Questions And Answers 1929-1931 ,
730:The law of the body arises from the subconscient or inconscient. ~ Sri Aurobindo, The Life Divine 2.27 - The Gnostic Being,
731:The light is everywhere, the force is everywhere. And the world is so small. ~ The Mother, Words Of The Mother MCW Vol. 15.,
732:The lyric which is poetry’s native expression. ~ Sri Aurobindo, The Future Poetry The Course of English Poetry - II,
733:The principle of division is not proper to Matter, but to Mind. ~ Sri Aurobindo, The Life Divine 1.25 - The Knot of Matter,
734:The reason understands itself, but not what is beyond it. ~ Sri Aurobindo, The Synthesis Of Yoga 4.20 - The Intuitive Mind,
735:The supermind lives in the light of spiritual certitudes. ~ Sri Aurobindo, The Synthesis Of Yoga 4.20 - The Intuitive Mind,
736:The supreme divine nature is founded on equality. ~ Sri Aurobindo, The Synthesis Of Yoga 4.11 - The Perfection of Equality,
737:Thought for a godlike birthBroadens the mould of our mortality. ~ Sri Aurobindo, Collected Poems Evolution - II,
738:Where Ignorance is, there suffering too must come. ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
739:Without indomitable Faith or inspired Wisdom no great cause can conquer. ~ Sri Aurobindo, Karmayogin In Either Case,
740:All is eternal in the eternal spirit. ~ Sri Aurobindo, Essays in Philosophy and Yoga 1.13 - The Stress of the Hidden Spirit,
741:All problems of existence are essentially problems of harmony. ~ Sri Aurobindo, The Life Divine 1.01 - The Human Aspiration,
742:All spiritual life is in its principle a growth into divine living. ~ Sri Aurobindo, The Life Divine 2.28 - The Divine Life,
743:Be quiet and confident and try to find me inside yourself, it will help you to sleep. ~ The Mother, White Roses Aug 5 1959,
744:By contact with the facts of life Art attains to vitality. ~ Sri Aurobindo, The Synthesis Of Yoga 0.03 - The Threefold Life,
745:Comparison with others brings in a wrong standard of values. ~ Sri Aurobindo, Letters on Yoga - IV Ego and Its Forms,
746:Credence, when mediocrity multipliedEquals itself with genius. ~ Sri Aurobindo, Collected Poems Lines on Ireland,
747:Death is a passage, not the goal of our walk: ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
748:Does God ever become angry with us? If yes, when? When you believe He is angry. ~ The Mother, Words Of The Mother II ,
749:Ever she circled towards some far-off Light. ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
750:Falsehood is merely a wrong placing of the Truth. ~ Sri Aurobindo, The Secret of the Veda 1.19 - The Victory of the Fathers,
751:Gratitude: A humble recognition of all that the Divine has done and is doing for you. ~ The Mother, Words Of The Mother II ,
752:Having once seen God, man can have no farther object in life than to reach and possess Him. ~ Sri Aurobindo, Isha Upanishad ,
753:His Grace is always with those who want to progress and realise the Truth of tomorrow. ~ The Mother, Words Of The Mother I ,
754:Man is a creature blinded by the sunWho errs by seeing ~ Sri Aurobindo, Collected Plays and Stories - II Act III,
755:Perfection cannot come without self-knowledge and God-knowledge. ~ Sri Aurobindo, Essays on the Gita Above the Gunas,
756:Pride is only one form of ego—there are ten thousand others. ~ Sri Aurobindo, Letters on Yoga - IV Ego and Its Forms,
757:Sraddha: the soul's belief in the Divine's existence, wisdom, power, love and grace. ~ Sri Aurobindo, Letters On Yoga - II ,
758:The condition of freedom is the search for truth. ~ Sri Aurobindo, Early Cultural Writings The Revival of Indian Art,
759:The difficulties you cannot overcome today will be overcome tomorrow or later on. ~ The Mother, Words Of The Mother I ,
760:The Divine is the unborn Eternal who has no origin. ~ Sri Aurobindo, Essays on the Gita 2.07 - The Supreme Word of the Gita,
761:The heart is the meeting place of God and the Soul. ~ Sri Aurobindo, Bande Mataram - II The Soul and India’s Mission,
762:The soul is the watchful builder of its fate; ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
763:The soul is the watchful builder of its fate; ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
764:The soul that can live alone with itself meets God; ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
765:To grieve is an insult to Sri Aurobindo who is here with us, conscious and alive. ~ The Mother, Words Of The Mother I ,
766:We live self-exiled from our heavenlier home. ~ Sri Aurobindo, Savitri 02.11 - The Kingdoms and Godheads of the Greater Mind,
767:We renounce ourselves in order to find ourselves. ~ Sri Aurobindo, Kena and Other Upanishads The Supramental Godhead,
768:What is my true destiny? The true destiny is to reach the Divine Consciousness. ~ The Mother, Words Of The Mother II ,
769:What we are, we know not; what we know, we cannot effect. ~ Sri Aurobindo, Isha Upanishad Action and the Divine Will,
770:Adventurers, we have colonised Matter’s night. ~ Sri Aurobindo, Savitri 02.11 - The Kingdoms and Godheads of the Greater Mind,
771:All ran like hopes that hunt a lurking chance; ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
772:Each man in this path has his own method of Yoga. ~ Sri Aurobindo, The Synthesis Of Yoga 0.05 - The Synthesis of the Systems,
773:Evolution is an inverse action of the involution. ~ Sri Aurobindo, The Life Divine 2.24 - The Evolution of the Spiritual Man,
774:For a subject people there is no royal road to emancipation. ~ Sri Aurobindo, Bande Mataram - I The Leverage of Faith,
775:His business is to suggest and not to impose. ~ Sri Aurobindo, Early Cultural Writings A System of National Education,
776:If you want union in the world, first unify the different parts of your own being. ~ The Mother, Words Of The Mother III ,
777:In this immoral and imperfect world even sin has sometimes its rewards. ~ Sri Aurobindo, The Future Poetry The Mantra,
778:Knowledge will not come without self-communion, without light from within. ~ Sri Aurobindo, Karmayogin In Either Case,
779:Perfect attachment to the Divine replaces all vital attractions and passions ~ The Mother, Words Of The Mother II 128,
780:The earliest formula of Wisdom promises to be its last, -- God, Light, Freedom, Immortality ~ Sri Aurobindo, The Life Divine ,
781:The pure intellectual direction travels away from life. ~ Sri Aurobindo, The Synthesis Of Yoga 3.05 - The Divine Personality,
782:There is no other way than to persevere. ~ Sri Aurobindo, Letters on Yoga - IV Human Relations and the Spiritual Life,
783:The Self of things is not their outward view,A Force within decides. ~ Sri Aurobindo, Collected Poems 3.1.19 - Parabrahman,
784:When naked of ego and mind it hears the Voice ~ Sri Aurobindo, Savitri 02.11 - The Kingdoms and Godheads of the Greater Mind,
785:Without heroism man cannot grow into the Godhead. ~ Sri Aurobindo, The Human Cycle The Suprarational Ultimate of Life,
786:A deeper interpretation greatened Truth, ~ Sri Aurobindo, Savitri The Yoga of the King,
787:All our existence is a constant creation. ~ Sri Aurobindo, The Secret of the Veda Surya Savitri,
788:All pain and suffering are a sign of imperfection, of incompleteness. ~ Sri Aurobindo, The Life Divine 2.28 - The Divine Life,
789:all suffering in the evolution is a preparation of strength and bliss ~ Sri Aurobindo, Isha Upanishad Self-Realisation,
790:All the values of the mind are constructions of ignorance. ~ Sri Aurobindo, Letters on Yoga - IV 4.22 - The supramental Thought and Knowledge,
791:Brahman is one, not numerically, but in essence. ~ Sri Aurobindo, Isha Upanishad: Brahman Oneness of God and the World,
792:Each finite is that deep InfinityEnshrining His veiled soul of pure delight. ~ Sri Aurobindo, Collected Poems 7.5.65 - Form,
793:For the physical plane the work always repeated is the foundation. ~ Sri Aurobindo, Letters on Yoga - II Work and Yoga,
794:Good, not utility, must be the principle and standard of good. ~ Sri Aurobindo, The Human Cycle The Suprarational Good,
795:It is always the business of man the thinker to know. ~ Sri Aurobindo, The Life Divine 2.07 - The Knowledge and the Ignorance,
796:It is the going inward that most helps to deliver the nature. ~ Sri Aurobindo, Letters on Yoga - IV Anger and Violence,
797:Love, joy and happiness come from the psychic. The Self gives peace or a universal Ananda. ~ Sri Aurobindo, Letters On Yoga - I ,
798:Once one is in full sadhana, sleep becomes as much a part of it as waking. ~ Sri Aurobindo, Letters on Yoga - IV The Tibetan Yogas of Dream and Sleep,
799:Power can abase as well as elevate; nothing is more liable to misuse. ~ Sri Aurobindo, The Life Divine 2.28 - The Divine Life,
800:Renunciation must be for us merely an instrument and not an objec. ~ Sri Aurobindo, The Synthesis Of Yoga 2.05 - Renunciation,
801:Self-conscious existence is the essential nature of the Being; that is Sat or Purusha. ~ Sri Aurobindo, The Synthesis Of Yoga ,
802:The aspiration is always the sign of the possibility and perseverance leads to the certitude of the realisation. ~ The Mother,
803:The mind forms or accepts the theories that support the turn of the being. ~ Sri Aurobindo, Letters on Yoga - II Baha i Faith,
804:There is no greater bliss than that of being like a new born child in front of the Divine.With my blessings ~ The Mother,
805:When man is free in spirit, all other freedom is at his command. ~ Sri Aurobindo, Bande Mataram - II Asiatic Democracy,
806:Will coloured by desire is an impure will. ~ Sri Aurobindo, The Synthesis Of Yoga Purification - Intelligence and Will,
807:A city of ancient IgnoranceFounded upon a soil that knew not Light. ~ Sri Aurobindo, Savitri 02.07 - The Descent into Night,
808:All sentience is ultimately self-sentience. ~ Sri Aurobindo, Kena and Other Upanishads The Philosophy of the Upanishads,
809:All things are in Nature and all things are in God. ~ Sri Aurobindo, The Synthesis Of Yoga 0.05 - The Synthesis of the Systems,
810:A prayer, a master act, a king idea Can link man's strength to a transcendent Force. ~ Sri Aurobindo, Savitri 01.02 - The Issue,
811:Beauty is a sweet difference of the Same. ~ Sri Aurobindo, Savitri The Yoga of the King,
812:Consider the Divine Life as the most important thing to obtain. ~ The Mother, Words Of The Mother II The True Aim of Life [7],
813:Equality, not indifference is the basis. ~ Sri Aurobindo, The Synthesis Of Yoga 2.08 - The Release from the Heart and the Mind,
814:Even now great thoughts are here that walk alone: ~ Sri Aurobindo, Savitri 02.10 - The Kingdoms and Godheads of the Little Mind,
815:Helped are the souls that wait more than strengths soon fulfilled and exhausted. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
816:Not only Spirit is one, but Mind, Life, Matter are one. ~ Sri Aurobindo, The Synthesis Of Yoga 2.15 - The Cosmic Consciousness,
817:Our chains are either a play or an illusion or both play & illusion. ~ Sri Aurobindo, Isha Upanishad The Isha Upanishad,
818:Our greater truth of being lies behind: ~ Sri Aurobindo, Savitri 07.06 - Nirvana and the Discovery of the All-Negating Absolute,
819:Say-'I have received his Grace: I must be worthy of it', and then all will be well. ~ The Mother, Words Of The Mother II ,
820:The body has an unexpressed knowledge of its own. ~ Sri Aurobindo, Essays in Philosophy and Yoga 5.05 - Supermind and Humanity,
821:The fatigue comes from the resistance and the worry, do not worry, let yourself go, and the fatigue will go also. ~ The Mother,
822:The inner must change before the outermost can follow. ~ Sri Aurobindo, Letters on Yoga - I Transformation and the Body,
823:The life-work of a great man often does not begin till he dies. ~ Sri Aurobindo, Bande Mataram - II Mustafa Kamal Pasha,
824:The lower is for us the first condition of the higher. ~ Sri Aurobindo, The Life Divine 2.07 - The Knowledge and the Ignorance,
825:The mind and the vital are much more full of ego than the body. ~ Sri Aurobindo, Letters on Yoga - IV Ego and Its Forms,
826:There is no greater courage than that of recognising ones own mistakes With my blessings ~ The Mother, Words Of The Mother II ,
827:The song that nerves the nation’s heart is in itself a deed. ~ Sri Aurobindo, Bande Mataram - I The Writing on the Wall,
828:The song that nerves the nation’s heart is in itself a deed. ~ Sri Aurobindo, Bande Mataram - I The Writing on the Wall,
829:The stumbling-block of romanticism is falsity. ~ Sri Aurobindo, The Future Poetry The Movement of Modern Literature - I,
830:To each his own difficulties seem enormous and radical. ~ Sri Aurobindo, Letters on Yoga - II 1.2.01 - The Call and the Capacity,
831:To follow the path to the end, one must be armed with a very patient endurance. ~ The Mother, Words Of The Mother II 1.3.5.05 - The Path,
832:Truth shines far from the falsehoods of the world; ~ Sri Aurobindo, Savitri 10.02 - The Gospel of Death and Vanity of the Ideal,
833:We move as we must,Not as we choose, whatever we may think. ~ Sri Aurobindo, Collected Plays and Stories - I Act II,
834:young portress brightWho opens to our souls the worlds of light. ~ Sri Aurobindo, Collected Poems The Fear of Death,
835:All is one in self, but all is variation in the phenomenon. ~ Sri Aurobindo, Essays on the Gita 2.05 - The Divine Truth and Way,
836:All spiritual experience is experience of the Infinite. ~ Sri Aurobindo, The Life Divine 2.06 - Reality and the Cosmic Illusion,
837:Always we bear in us a magic keyConcealed in life’s hermetic envelope. ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
838:A mighty shuddering coil of ecstasy Crept through the deep heart of the universe. ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
839:By identity alone can complete and real knowledge exist. ~ Sri Aurobindo, The Synthesis Of Yoga 3.01 - Love and the Triple Path,
840:Easy are mortalHearts to be bent by Fate and soon we consent to our fortunes. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
841:It is by the thought that we dissipate ourselves in the phenomenal. ~ Sri Aurobindo, The Synthesis Of Yoga 2.04 - Concentration,
842:It is never in vain that an ardent and sincere prayer is addressed to the Divine's Grace. ~ The Mother, Words Of The Mother III ,
843:It is the seeing mind that is the master of poetic utterance. ~ Sri Aurobindo, The Future Poetry The Word and the Spirit,
844:It is when one mixes up sex and spirituality that there is the greatest havoc. ~ Sri Aurobindo, Letters on Yoga - IV The Second Sex,
845:Judge nothing, you will be happy. Forgive everything, you will be happier. Love everything, you will be happiest. ~ Sri Chinmoy,
846:Let this be our one need in life, to realise the Divine. ~ The Mother, Words Of The Mother II The True Aim of Life [3],
847:Life here is God, the materials of Life here are God. ~ Sri Aurobindo, Isha Upanishad A Commentary on the Isha Upanishad,
848:Love is a yearning of the One for the One. ~ Sri Aurobindo, Savitri The Yoga of the King,
849:No Law is absolute, because only the infinite is absolute. ~ Sri Aurobindo, The Life Divine 1.27 - The Sevenfold Chord of Being,
850:Ominous beings passed him on the roadWhose very gaze was a calamity: ~ Sri Aurobindo, Savitri 02.07 - The Descent into Night,
851:Oneness and multiplicity are poles of the same Reality. ~ Sri Aurobindo, The Life Divine 2.07 - The Knowledge and the Ignorance,
852:One should not think too much of food either to indulge or unduly to repress. ~ Sri Aurobindo, Letters on Yoga - IV Food,
853:Order is indeed the law of life, but not an artificial regulation. ~ Sri Aurobindo, The Human Cycle Diversity in Oneness,
854:Problems are the creations of mental ignorance seeking for knowledge. ~ Sri Aurobindo, The Life Divine 2.27 - The Gnostic Being,
855:Reason is science, it is conscious art, it is invention. ~ Sri Aurobindo, The Human Cycle The Reason as Governor of Life,
856:Stop thinking of the adverse forces and they will have no power over you. My force is always there to protect you. ~ The Mother,
857:The Divine's love and knowledge must always govern our thoughts and actions. 24 July 1954 ~ The Mother, Words Of The Mother II ,
858:The growth of the god in man is man’s proper business. ~ Sri Aurobindo, Essays on the Gita The Cloud of Unknowing and Other Works,
859:The universe is a self-creative process of a supreme Reality. ~ Sri Aurobindo, The Life Divine 2.20 - The Philosophy of Rebirth,
860:The wisdom of the Lover is justified and supported by the wisdom of the Seer. ~ Sri Aurobindo, Karmayogin In Either Case,
861:this ego-centrism is our rock of safety against the cosmic and the infinite, our defense. ~ Sri Aurobindo, The Life Divine 241,
862:those who rely on the Divine will arrive in spite of all difficulties, stumbles or falls. ~ Sri Aurobindo, Letters On Yoga - IV ,
863:To be in full union with the Divine is the final aim. ~ Sri Aurobindo, Letters on Yoga - II 1.1.02 - The Aim of the Integral Yoga,
864:When mind is still, then Truth gets her chance to be heard in the purity of the silence. ~ Sri Aurobindo, Essays Divine And Human ,
865:A knowledge which became what it perceived. ~ Sri Aurobindo, Savitri The Yoga of the King,
866:All finites are in their spiritual essence the Infinite. ~ Sri Aurobindo, The Life Divine 2.06 - Reality and the Cosmic Illusion,
867:A once living story has prepared and madeOur present fate, child of past energies. ~ Sri Aurobindo, Savitri 01.02 - The Issue,
868:A point she had reached where life must be in vain Or, in her unborn element awake, ~ Sri Aurobindo, Savitri 01.02 - The Issue,
869:A soul made ready through a thousand yearsIs the living mould of a supreme Descent. ~ Sri Aurobindo, Savitri 05.02 - Satyavan,
870:Desire always creates perturbation and even its fulfilment does not satisfy. ~ Sri Aurobindo, Letters on Yoga - IV Desire,
871:God in man is the whole revelation and the whole of religion. ~ Sri Aurobindo, Bande Mataram - II The Glory of God in Man,
872:Hid deep in man celestial powers can dwell. ~ Sri Aurobindo, Savitri The Yoga of the King,
873:I move in an ocean of stupendous LightJoining my depths to His eternal height. ~ Sri Aurobindo, Collected Poems Light,
874:India must remain India if she is to fulfil her destiny. ~ Sri Aurobindo, Bande Mataram - II Indian Resurgence and Europe,
875:In him soul and Nature, equal Presences,Balance and fuse in a wide harmony. ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
876:I shall always be with you, my dear little child, in the struggle and in the victory. ~ The Mother, Some Answers From The Mother ,
877:Its builder is thought, its base the heart’s desire. ~ Sri Aurobindo, Savitri 10.02 - The Gospel of Death and Vanity of the Ideal,
878:Love is the power and passion of the divine self-delight. ~ Sri Aurobindo, The Synthesis Of Yoga 3.01 - Love and the Triple Path,
879:Mankind is still no more than semi-civilised. ~ Sri Aurobindo, The Renaissance in India Indian Spirituality and Life - IV,
880:No anti-vital culture can survive. ~ Sri Aurobindo, The Renaissance in India A Rationalistic Critic on Indian Culture - V,
881:Nothing can evolve out of Matter which is not therein already contained. ~ Sri Aurobindo, The Life Divine 1.10 - Conscious Force,
882:Nothing can exist which is not substance and power of Brahman. ~ Sri Aurobindo, The Life Divine 2.20 - The Philosophy of Rebirth,
883:...One must not go into the vital world without a special purpose or command and a special protection. ~ The Mother, White Roses ,
884:Religion has to be lived, not learned as a creed. ~ Sri Aurobindo, Early Cultural Writings A System of National Education,
885:Religion is the seeking after the spiritual, the suprarational. ~ Sri Aurobindo, The Human Cycle The Suprarational Beauty,
886:Sheer objectivity brings us down from art to photography. ~ Sri Aurobindo, The Future Poetry Poetic Vision and the Mantra,
887:The absolute immunity can only come with the supramental change. ~ Sri Aurobindo, Letters on Yoga - IV Illness and Health,
888:The beginning of Ignorance is a limitation of Knowledge. ~ Sri Aurobindo, The Life Divine 2.07 - The Knowledge and the Ignorance,
889:The one thing that man sees above the intellect is the spirit. ~ Sri Aurobindo, The Future Poetry The Power of the Spirit,
890:THe soul cannot think the Divine but knows Him with certitude. With my blessings. ~ The Mother, Mantras of the Mother 26 December,
891:The true individual is behind veiled by the activities of the outer nature. ~ Sri Aurobindo, Letters on Yoga - II the Silence,
892:This body which was once my universe,Is now a pittance carried by the soul. ~ Sri Aurobindo, Collected Poems The Body,
893:What do obstacles matter? We shall always go forward. ~ The Mother, Words Of The Mother II Face and Overcome Difficulties,
894:When the aspiration is awake each day brings us nearer to the goal. With my blessings, ~ The Mother, Mantras Of The Mother ,
895:A great joy is always deep in our heart, and always we can find it there. With my blessings ~ The Mother, Words Of The Mother II ,
896:All end and beginning presuppose something beyond the end or beginning. ~ Sri Aurobindo, The Life Divine 1.09 - The Pure Existent,
897:All forms are Thy dream-dialect of delight,O Absolute, O vivid Infinite. ~ Sri Aurobindo, Collected Poems 7.5.62 - Divine Sight,
898:A magic leverage suddenly is caughtThat moves the veiled Ineffable’s timeless will: ~ Sri Aurobindo, Savitri 01.02 - The Issue,
899:And channel to earth-mind the wizard ray ~ Sri Aurobindo, Savitri The Eternal Day The Souls Choice and the Supreme Consummation,
900:An integral knowledge presupposes an integral Reality. ~ Sri Aurobindo, The Life Divine 2.15 - Reality and the Integral Knowledge,
901:As the darkness disappears, the inner doors too will open. ~ Sri Aurobindo, Letters on Yoga - II 7.05 - Patience and Perseverance,
902:Essential mentality is idealistic and a seeker after perfection. ~ Sri Aurobindo, The Synthesis Of Yoga 0.03 - The Threefold Life,
903:Even the body shall remember God. ~ Sri Aurobindo, Savitri The Eternal Day,
904:Everything will come in its time; keep a confident patience and all will be all right. ~ The Mother, Words Of The Mother II ,
905:Fate,The dim great presence, is but nature madeIrrevocable in its fruits. ~ Sri Aurobindo, Collected Poems Urvasie,
906:From step to step, from truth to truth, we shall climb ceaselessly until we reach the perfect realisation of tomorrow. ~ The Mother,
907:Good we have made by our thoughts and sin by our fear and recoiling; ~ Sri Aurobindo, Collected Poems 5.2.01 - The Descent of Ahana,
908:In the silence of the heart, you will receive the command. ~ The Mother, Words Of The Mother II Peace and Silence,
909:Music and thunder are the rhythmic chordsOf one majestic harp. ~ Sri Aurobindo, Collected Plays and Stories - II Act I,
910:Only the past fulfilled can conjure room to the future that presses. ~ Sri Aurobindo, Collected Poems 5.2.01 - The Descent of Ahana,
911:Pain with its lash, joy with its silver bribeGuard the Wheel’s circling immobility. ~ Sri Aurobindo, Savitri 01.02 - The Issue,
912:Religion is in the human mind the first native. ~ Sri Aurobindo, The Renaissance in India Indian Spirituality and Life - I,
913:The animal prepares human intelligence. ~ Sri Aurobindo, The Life Divine 2.18 - The Evolutionary Process - Ascent and Integration,
914:The birds crying for heart’s happiness,Winged poets of our solitary reign ~ Sri Aurobindo, Savitri 12.01 - The Return to Earth,
915:There is a darkness in terrestrial thingsThat will not suffer long too glad a note. ~ Sri Aurobindo, Savitri 01.02 - The Issue,
916:There is a great power in the simple confidence of a child. With my blessings. ~ The Mother, Mantras Of The Mother November 17th,
917:Transmuted is ravishment’s minister,A high note and a fiery refrain. ~ Sri Aurobindo, Collected Poems The Life Heavens,
918:Whether it seem good or evil to men's eyes, Only for good the secret Will can work. ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
919:According to the status of the soul is the status of the Prakriti. ~ Sri Aurobindo, The Synthesis Of Yoga 2.22 - Vijnana or Gnosis,
920:A diversity in oneness is the law of the manifestation. ~ Sri Aurobindo, The Life Divine 2.24 - The Evolution of the Spiritual Man,
921:A jingling silver laugh of anklet bellsTravelled the roads of a solitary heart; ~ Sri Aurobindo, Savitri 02.14 - The World-Soul,
922:All things are in nature and all things are in God, but for practical purposes we will differentiate between them. ~ Sri Aurobindo,
923:A perfect face amid barbarian faces,A perfect voice of sweet and serious rhyme, ~ Sri Aurobindo, Collected Poems Johann Wolfgang von Goethe,
924:Bliss is her goal, but her road is through whirlwind and death-blast and storm-race. ~ Sri Aurobindo, Collected Poems 5.1.02 - Ahana,
925:Death is his mask and immortality is his self-revelation. ~ Sri Aurobindo, Essays on the Gita The Cloud of Unknowing and Other Works,
926:Existence is a fundamental unity under a superficial diversity. ~ Sri Aurobindo, Isha Upanishad The Eternal in His Universe,
927:Few are always of one kind and none is entire in his kind. ~ Sri Aurobindo, The Synthesis Of Yoga 1.10 - The Three Modes of Nature,
928:God found in Nature, Nature fulfilled in God. ~ Sri Aurobindo, Savitri The Yoga of the King,
929:He is the adventurer and cosmologistOf a magic earth’s obscure geography. ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
930:He is the explorer and the marinerOn a secret inner ocean without bourne. ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
931:His is a search of darkness for the light,Of mortal life for immortality. ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
932:If one learns all by oneself, the chances are that one will learn all wrong. ~ Sri Aurobindo, Letters on Yoga - II 2.11 - The Guru,
933:It is when one feels like a blind man that one begins to be ready for the illumination. ~ The Mother, Some Answers From The Mother ,
934:Life is an infinite Force working in the terms of the finite. ~ Sri Aurobindo, The Life Divine 3.04 - The Spirit in Spirit-Land after Death,
935:Mind-Energy, Life-Energy, material Energy are different dynamisms of one World-Force. ~ Sri Aurobindo, The Life Divine 1.06 - The Transformation of Dream Life,
936:Most people do not really choose—they undergo the play of the forces. ~ Sri Aurobindo, Letters on Yoga - I 5.4.01 - Occult Knowledge,
937:Nature is God’s power of various self-becoming, ātma-vibhūti. ~ Sri Aurobindo, Essays on the Gita The Theory of the Vibhuti,
938:Nor punishes. Impartially he dealsTo every strenuous spirit its chosen reward. ~ Sri Aurobindo, Collected Poems Urvasie,
939:One has to persevere until the light conquers there. ~ Sri Aurobindo, Letters on Yoga - II Peace - The Basis of the Sadhana,
940:The disciples judge the forms by the Master. Outsiders judge the Master by the forms. ~ The Mother, Words Of The Mother III 202,
941:The form is phenomenon, the idea is reality. ~ Sri Aurobindo, Essays in Philosophy and Yoga 1.13 - The Stress of the Hidden Spirit,
942:The Power that acts in us is not our force. ~ Sri Aurobindo, Savitri 07.06 - Nirvana and the Discovery of the All-Negating Absolute,
943:There can be no physical life without an order and rhythm. ~ Sri Aurobindo, Letters on Yoga - II Practical Concerns in Work,
944:The strength is always with you to be always faithful to the Divine Will. ~ The Mother, Words Of The Mother II Faithfulness,
945:The vital and physical life, a human edition of the animal round. ~ Sri Aurobindo, The Human Cycle Civilisation and Culture,
946:Too heavy falls a Shadow on man’s heart;It dares not be too happy upon earth. ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
947:When least defaced, then is it most divine. ~ Sri Aurobindo, Savitri 07.06 - Nirvana and the Discovery of the All-Negating Absolute,
948:All existences are instinct with the life of the one indivisible Spirit. ~ Sri Aurobindo, Essays on the Gita 2.01 - The Two Natures,
949:All ignorance is a penumbra which environs an orb of knowledge. ~ Sri Aurobindo, The Life Divine 2.04 - The Divine and the Undivine,
950:All variations resolve themselves into an unity. ~ Sri Aurobindo, Kena and Other Upanishads The Philosophy of the Upanishads,
951:But for one who has faith in the Divine Grace, the return to the Light becomes easy. ~ The Mother, Questions And Answers 1953 ,
952:Divine compassion which strengthens the arm and clarifies the knowledge. ~ Sri Aurobindo, The Synthesis Of Yoga 2.05 - Renunciation,
953:Energy distributes itself, but never really dissipates itself. ~ Sri Aurobindo, Essays in Philosophy and Yoga Heraclitus - V,
954:Faith is the first condition of success in every great undertaking. ~ Sri Aurobindo, Bande Mataram - I The Leverage of Faith,
955:For the plenitude of His light we invoke the Divine to awaken in us the power to express Him. ~ The Mother, Words Of The Mother II ,
956:If one reads Sri Aurobindo carefully one finds the answers to all that one wants to know. ~ The Mother, Words Of The Mother I ,
957:In every heart is hidden the myriad One. ~ Sri Aurobindo, Savitri 09.02 - The Journey in Eternal Night and the Voice of the Darkness,
958:In the subconscient knowledge or consciousness is involved in action, for action is the essence of Life. ~ Sri Aurobindo, TLD 1.08-9,
959:My God is love and sweetly suffers all. ~ Sri Aurobindo, Savitri 09.02 - The Journey in Eternal Night and the Voice of the Darkness,
960:None who has not been prodigal of his best has ever risen to greatness. ~ Sri Aurobindo, Bande Mataram - II More about Unity,
961:Nothing we think or do is void or vain;Each is an energy loosed and holds its course. ~ Sri Aurobindo, Savitri 04.04 - The Quest,
962:One step firmly taken makes easier all the others. ~ Sri Aurobindo, The Synthesis Of Yoga Purification - The Lower Mentality,
963:Reduce your ideal to a system and it at once begins to fail. ~ Sri Aurobindo, The Human Cycle The Reason as Governor of Life,
964:The Divine Force can always do more than the personal effort. ~ Sri Aurobindo, Letters on Yoga - II The Divine Force in Work,
965:The mighty perish in their might;The slain survive the slayer. ~ Sri Aurobindo, The Future Poetry 7.3.14 - The Tiger and the Deer,
966:The only important thing is to follow the Divine's truth with love and joy. My blessings ~ The Mother, Mantras Of The Mother 9 May,
967:The only thing worth living for is to serve the Divine. January 1966 ~ The Mother, Words Of The Mother II The True Aim of Life [5],
968:The self of things is an infinite indivisible existence. ~ Sri Aurobindo, The Life Divine Delight of Existence,
969:The trudge of Time changed to a splendid march; ~ Sri Aurobindo, Savitri The Yoga of the King The Yoga of the Souls Release,
970:The war of thoughts that fathers the universe, ~ Sri Aurobindo, Savitri The Yoga of the King,
971:To lift our hopes heaven-high and to extend themAs wide as earth. ~ Sri Aurobindo, Collected Plays and Stories - I Act I,
972:To see Thy Victory in all circumstances is certainly the best way of helping It to come. ~ The Mother, Words Of The Mother III 240,
973:Truth is followed as the path to the divine beatitude. ~ Sri Aurobindo, The Secret of the Veda To Bhaga Savitri,
974:Turn towards the Divine, all your sufferings will disappear. ~ The Mother, Words Of The Mother II 4.04 - Weaknesses,
975:Unity is sweet substance of the heartAnd not a chain that binds. ~ Sri Aurobindo, Collected Plays and Stories - II Act I,
976:Vital forces want neither liberation nor transformation. ~ Sri Aurobindo, Letters on Yoga - IV Attacks by the Hostile Forces,
977:Whatever the difficulty if we keep truly quiet the solution will come. With my blessings, ~ The Mother, Mantras Of The Mother ,
978:Where there is life, there is always a hope of better things. ~ Sri Aurobindo, The Human Cycle The Curve of the Rational Age,
979:454. In those whom God loves, have delight; on those whom He pretends not to love, take pity. ~ Sri Aurobindo, Essays Divine And Human ,
980:All the hundred separate paths meet in the Eternal. ~ Sri Aurobindo, The Synthesis Of Yoga 4.01 - The Principle of the Integral Yoga,
981:An entry into the gnostic consciousness would be an entry into the Infinite. ~ Sri Aurobindo, The Life Divine 2.28 - The Divine Life,
982:An integral knowledge is the aim of the conscious evolution. ~ Sri Aurobindo, The Life Divine Memory,
983:Apparent evil is often the shortest way to the good. ~ Sri Aurobindo, Essays in Philosophy and Yoga The Strength of Stillness,
984:A Silence that was Being’s only word,The unknown beginning and the voiceless end ~ Sri Aurobindo, Collected Poems Adwaita,
985:A single occupation, a single aim, a single joy - the Divine. ~ The Mother, Words Of The Mother II 1.02 - The Divine Is with You,
986:Development into forms is an imperative rule of effective manifestation. ~ Sri Aurobindo, The Synthesis Of Yoga 0.01 - Life and Yoga,
987:Here and not elsewhere the highest Godhead has to be found. ~ Sri Aurobindo, Essays on the Gita The Cloud of Unknowing and Other Works,
988:How should I meditate? Fix your mind on the aspiration and dismiss everything else. ~ The Mother, More Answers From The Mother ,
989:If we cannot define the Eternal, we can unify ourselves with it. ~ Sri Aurobindo, The Synthesis Of Yoga 2.11 - The Modes of the Self,
990:In activity and in silence, in taking and in giving, always the glad remembrance of Thee. ~ The Mother, Words Of The Mother II ,
991:In every being and object God dwells concealed and discoverable. ~ Sri Aurobindo, Essays on the Gita 2.08 - God in Power of Becoming,
992:It is only through consciousness that we can approach Being. ~ Sri Aurobindo, The Life Divine 2.07 - The Knowledge and the Ignorance,
993:Man demands miracles that he may have faith; he wishes to be dazzled in order that he may see ~ Sri Aurobindo, The Synthesis Of Yoga ,
994:No human law is the absolute expression of the divine justice, ~ Sri Aurobindo, Essays in Philosophy and Yoga Heraclitus - VI,
995:One cannot cease to be individually except by being infinitely. ~ Sri Aurobindo, The Life Divine 3.04 - The Spirit in Spirit-Land after Death,
996:One will pass through as many stages as it is necessary to take, but one will arrive. ~ The Mother, Words Of The Mother II 1.3.5.05 - The Path,
997:Only in the spiritual self can we possess the true unity. ~ Sri Aurobindo, The Synthesis Of Yoga 4.08 - The Liberation of the Spirit,
998:O worshipper of the formless Infinite,    Reject not form, what dwells in it is He. ~ Sri Aurobindo, Collected Poems 7.5.65 - Form,
999:Each day was a spiritual romance, As if he was born into a bright new world; ~ Sri Aurobindo, Savitri 04.02 - The Growth of the Flame,
1000:Regard the nation as a necessary unit but no more in a common humanity. ~ Sri Aurobindo, Karmayogin The Doctrine of Sacrifice,

*** NEWFULLDB 2.4M ***

1:It is not what you do but the spirit in which you do it that is important for the integral Yoga. ~ The Mother,
2:integral yoga aims at “opening the springs of creative inspiration hidden in the human psyche” and the “active participation ~ Mark Stephens,
3:In the integral yoga there is no distinction between the sadhana and the outward life; it is in each and every movement of the daily life that the Truth must be found and practised. ~ Anonymous,

--- IN CHAPTERS (in Dictionaries, in Quotes, in Chapters)



100

   10 Integral Yoga


  104 Sri Aurobindo
   6 The Mother


   70 The Synthesis Of Yoga
   20 Savitri
   14 The Life Divine
   10 The Integral Yoga
   9 The Mother With Letters On The Mother
   4 The Mothers Agenda
   3 Words Of The Mother II
   3 Letters On Yoga III
   3 Letters On Yoga I


00.01_-_The_Mother_on_Savitri, #Sweet Mother - Harmonies of Light, #The Mother, #Integral Yoga
  
  My child, yes, everything is there: mysticism, occultism, philosophy, the history of evolution, the history of man, of the gods, of creation, of Nature. How the universe was created, why, for what purpose, what destiny - all is there. You can find all the answers to all your questions there. Everything is explained, even the future of man and of the evolution, all that nobody yet knows. He has described it all in beautiful and clear words so that spiritual adventurers who wish to solve the mysteries of the world may understand it more easily. But this mystery is well hidden behind the words and lines and one must rise to the required level of true consciousness to discover it. All prophesies, all that is going to come is presented with the precise and wonderful clarity. Sri Aurobindo gives you here the key to find the Truth, to discover the Consciousness, to solve the problem of what the universe is. He has also indicated how to open the door of the Inconscience so that the light may penetrate there and transform it. He has shown the path, the way to liberate oneself from the ignorance and climb up to the superconscience; each stage, each plane of consciousness, how they can be scaled, how one can cross even the barrier of death and attain immortality. You will find the whole journey in detail, and as you go forward you can discover things altogether unknown to man. That is Savitri and much more yet. It is a real experience - reading Savitri. All the secrets that man possessed, He has revealed, - as well as all that awaits him in the future; all this is found in the depth of Savitri. But one must have the knowledge to discover it all, the experience of the planes of consciousness, the experience of the Supermind, even the experience of the conquest of Death. He has noted all the stages, marked each step in order to advance integrally in the Integral Yoga.
  

0.02_-_The_Three_Steps_of_Nature, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
   of the material or food sheath and the nervous system or vital vehicle.1
  If, then, this inferior equilibrium is the basis and first means of the higher movements which the universal Power contemplates and if it constitutes the vehicle in which the Divine here seeks to reveal Itself, if the Indian saying is true that the body is the instrument provided for the fulfilment of the right law of our nature, then any final recoil from the physical life must be a turning away from the completeness of the divine Wisdom and a renunciation of its aim in earthly manifestation. Such a refusal may be, owing to some secret law of their development, the right attitude for certain individuals, but never the aim intended for mankind. It can be, therefore, no Integral Yoga which ignores the body or makes its annulment or its rejection indispensable to a perfect spirituality. Rather, the perfecting of the body also should be the last triumph of the Spirit and to make the bodily life also divine must be God's final seal upon His work in the universe. The obstacle which the physical presents to the spiritual is no argument for the rejection of the physical; for in the unseen providence of things our greatest difficulties are our best opportunities. A supreme difficulty is Nature's indication to us of a supreme conquest to be won and an ultimate problem to be solved; it is not a warning of an inextricable snare to be shunned or of an enemy too strong for us from whom we must flee.
  
  Equally, the vital and nervous energies in us are there for a great utility; they too demand the divine realisation of their possibilities in our ultimate fulfilment. The great part assigned to this element in the universal scheme is powerfully emphasised by the catholic wisdom of the Upanishads. "As the spokes of a wheel in its nave, so in the Life-Energy is all established, the triple knowledge and the Sacrifice and the power of the strong and the purity of the wise. Under the control of the LifeEnergy is all this that is established in the triple heaven."2 It is therefore no Integral Yoga that kills these vital energies, forces them into a nerveless quiescence or roots them out as the source
  1
  --
  
  The ultimate knowledge is that which perceives and accepts God in the universe as well as beyond the universe; the Integral Yoga is that which, having found the Transcendent, can return upon the universe and possess it, retaining the power freely to descend
  

0.04_-_The_Systems_of_Yoga, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  The Conditions of the Synthesis
   differs also in this, - and here from the point of view of an Integral Yoga there seems to be a defect, - that it is indifferent to mental and bodily perfection and aims only at purity as a condition of the divine realisation. A second defect is that as actually practised it chooses one of the three parallel paths exclusively and almost in antagonism to the others instead of effecting a synthetic harmony of the intellect, the heart and the will in an integral divine realisation.
  

0.05_-_The_Synthesis_of_the_Systems, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  Y THE very nature of the principal Yogic schools, each covering in its operations a part of the complex human integer and attempting to bring out its highest possibilities, it will appear that a synthesis of all of them largely conceived and applied might well result in an Integral Yoga. But they are so disparate in their tendencies, so highly specialised and elaborated in their forms, so long confirmed in the mutual opposition of their ideas and methods that we do not easily find how we can arrive at their right union.
  
  --
  45
   may effect itself by the rejection of the lower and escape into the higher, - the ordinary view-point, - or by the transformation of the lower and its elevation to the higher Nature. It is this, rather, that must be the aim of an Integral Yoga.
  
  --
  
  Thirdly, the divine Power in us uses all life as the means of this Integral Yoga. Every experience and outer contact with our world-environment, however trifling or however disastrous, is used for the work, and every inner experience, even to the most repellent suffering or the most humiliating fall, becomes a step on the path to perfection. And we recognise in ourselves with opened eyes the method of God in the world, His purpose of light in the obscure, of might in the weak and fallen, of delight in what is grievous and miserable. We see the divine method to be the same in the lower and in the higher working; only in the one it is pursued tardily and obscurely through the subconscious in
  Nature, in the other it becomes swift and self-conscious and the instrument confesses the hand of the Master. All life is a Yoga of Nature seeking to manifest God within itself. Yoga marks the stage at which this effort becomes capable of self-awareness and therefore of right completion in the individual. It is a gathering up and concentration of the movements dispersed and loosely combined in the lower evolution.
  --
  49
   functioning of the complex instrument we are in our outer parts, is the condition of an integral liberty. Its result is an integral beatitude, in which there becomes possible at once the Ananda of all that is in the world seen as symbols of the Divine and the Ananda of that which is not-world. And it prepares the integral perfection of our humanity as a type of the Divine in the conditions of the human manifestation, a perfection founded on a certain free universality of being, of love and joy, of play of knowledge and of play of will in power and will in unegoistic action. This integrality also can be attained by the Integral Yoga.
  

0.07_-_1957, #Agenda Vol 1, #The Mother, #Integral Yoga
  This vision took place early in the night and woke me up with a rather unpleasant feeling. Then I fell back to sleep and forgot about it; but a little while ago, when I was thinking of the question put to me, it returned. It returned with a great intensity and so imperatively that now, just as I wanted to tell you what kind of collectivity we wish to realize according to the ideal described by Sri
  Aurobindo in the last chapter of The Life Divine - a gnostic, supramental collectivity, the only kind that can do Sri Aurobindo's Integral Yoga and be realized physically in a progressive collective body becoming more and more divine - the recollection of this vision became so imperative that I couldn't speak.
  
  --
  November 12, 1957
  The Integral Yoga is made up of an uninterrupted series of tests that you must pass through without any advance notice, thereby forcing you to be always vigilant and attentive.
  

01.01_-_The_One_Thing_Needful, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga

01.01_-_The_Symbol_Dawn, #Savitri, #Sri Aurobindo, #Integral Yoga
  author class:Sri Aurobindo
  subject:Integral Yoga
  TTS_LOC:"/home/j/Documents/Code/Python/TTS/MP3S"

01.02_-_The_Issue, #Savitri, #Sri Aurobindo, #Integral Yoga
  author class:Sri Aurobindo
  subject:Integral Yoga
  

01.02_-_The_Object_of_the_Integral_Yoga, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  object:01.02 - The Object of the Integral Yoga
  class:chapter

01.03_-_The_Yoga_of_the_King_The_Yoga_of_the_Souls_Release, #Savitri, #Sri Aurobindo, #Integral Yoga
  author class:Sri Aurobindo
  subject:Integral Yoga
  A world's desire compelled her mortal birth.

01.03_-_Yoga_and_the_Ordinary_Life, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga

01.04_-_Motives_for_Seeking_the_Divine, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga

01.04_-_The_Secret_Knowledge, #Savitri, #Sri Aurobindo, #Integral Yoga
  author class:Sri Aurobindo
  subject:Integral Yoga
  On a height he stood that looked towards greater heights.

01.05_-_The_Yoga_of_the_King_The_Yoga_of_the_Spirits_Freedom_and_Greatness, #Savitri, #Sri Aurobindo, #Integral Yoga
  author class:Sri Aurobindo
  subject:Integral Yoga
    This knowledge first he had of time-born men.

02.01_-_Metaphysical_Thought_and_the_Supreme_Truth, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga

02.01_-_The_World-Stair, #Savitri, #Sri Aurobindo, #Integral Yoga
  author class:Sri Aurobindo
  subject:Integral Yoga
  part:2

02.02_-_The_Kingdom_of_Subtle_Matter, #Savitri, #Sri Aurobindo, #Integral Yoga
  author class:Sri Aurobindo
  subject:Integral Yoga
  IN THE impalpable field of secret self,

02.03_-_The_Glory_and_the_Fall_of_Life, #Savitri, #Sri Aurobindo, #Integral Yoga
  author class:Sri Aurobindo
  subject:Integral Yoga
  AN UNEVEN broad ascent now lured his feet.

02.04_-_The_Kingdoms_of_the_Little_Life, #Savitri, #Sri Aurobindo, #Integral Yoga
  author class:Sri Aurobindo
  subject:Integral Yoga
  A QUIVERING trepidant uncertain world

02.05_-_The_Godheads_of_the_Little_Life, #Savitri, #Sri Aurobindo, #Integral Yoga
  author class:Sri Aurobindo
  subject:Integral Yoga
  A FIXED and narrow power with rigid forms,

02.06_-_The_Integral_Yoga_and_Other_Yogas, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  object:02.06 - The Integral Yoga and Other Yogas
  class:chapter
  --
  
  I have never said that my Yoga was something brand new in all its elements. I have called it the Integral Yoga and that means that it takes up the essence and many processes of the old Yogas - its newness is in its aim, standpoint and the totality of its method. In the earlier stages which is all I deal with in books like the Riddle or the Lights1 there is nothing in it that distinguishes it from the old Yogas except the aim underlying its comprehensiveness, the spirit in its movements and the ultimate significance it keeps before it - also the scheme of its psychology and its working, but as that was not and could not be developed systematically or schematically in these letters, it has not been grasped by those who are not already acquainted with it by mental familiarity or some amount of practice. The detail or method of the later stages of the Yoga which go into little known or untrodden regions, I have not made public and I do not at present intend to do so.
  

02.06_-_The_Kingdoms_and_Godheads_of_the_Greater_Life, #Savitri, #Sri Aurobindo, #Integral Yoga
  author class:Sri Aurobindo
  subject:Integral Yoga
  AS ONE who between dim receding walls

02.07_-_The_Descent_into_Night, #Savitri, #Sri Aurobindo, #Integral Yoga
  author class:Sri Aurobindo
  subject:Integral Yoga
  

02.08_-_The_World_of_Falsehood,_the_Mother_of_Evil_and_the_Sons_of_Darkness, #Savitri, #Sri Aurobindo, #Integral Yoga
  author class:Sri Aurobindo
  subject:Integral Yoga
  THEN could he see the hidden heart of Night:

02.09_-_The_Paradise_of_the_Life-Gods, #Savitri, #Sri Aurobindo, #Integral Yoga
  author class:Sri Aurobindo
  subject:Integral Yoga
  AROUND him shone a great felicitous Day.

02.10_-_The_Kingdoms_and_Godheads_of_the_Little_Mind, #Savitri, #Sri Aurobindo, #Integral Yoga
  author class:Sri Aurobindo
  subject:Integral Yoga
  THIS too must now be overpassed and left,

02.11_-_The_Kingdoms_and_Godheads_of_the_Greater_Mind, #Savitri, #Sri Aurobindo, #Integral Yoga
  author class:Sri Aurobindo
  subject:Integral Yoga
  THERE ceased the limits of the labouring Power.

02.12_-_The_Heavens_of_the_Ideal, #Savitri, #Sri Aurobindo, #Integral Yoga
  author class:Sri Aurobindo
  subject:Integral Yoga
  ALWAYS the Ideal beckoned from afar.

02.13_-_In_the_Self_of_Mind, #Savitri, #Sri Aurobindo, #Integral Yoga
  author class:Sri Aurobindo
  subject:Integral Yoga
  AT LAST there came a bare indifferent sky

02.14_-_The_World-Soul, #Savitri, #Sri Aurobindo, #Integral Yoga
  author class:Sri Aurobindo
  subject:Integral Yoga
  A COVERT answer to his seeking came.

02.15_-_The_Kingdoms_of_the_Greater_Knowledge, #Savitri, #Sri Aurobindo, #Integral Yoga
  author class:Sri Aurobindo
  subject:Integral Yoga
  AFTER a measureless moment of the soul

03.01_-_The_Evolution_of_Consciousness, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga

03.02_-_The_Gradations_of_Consciousness_The_Gradation_of_Planes, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga

03.03_-_The_Inner_Being_and_the_Outer_Being, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga

1.01_-_The_Four_Aids, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  class:The Synthesis Of Yoga
  subject:Integral Yoga
  CHAPTER I:The Four Aids
  --
  1:Yoga-siddhi, the perfection that comes from the practice of Yoga, can be best attained by the combined working of four great instruments. There is, first, the knowledge of the truths, principles, powers and processes that govern the realisation -- sastra. Next comes a patient and persistent action on the lines laid down by the knowledge, the force of our personal effort -- utsaha. There intervenes, third, uplifting our knowledge and effort into the domain of spiritual experience, the direct suggestion, example and influence of the Teacher -- guru. Last comes the instrumentality of Time -- kala; for in all things there is a cycle of their action and a period of the divine movement.
  2:The supreme Shastra of the Integral Yoga is the eternal Veda secret in the heart of every thinking and living being. The lotus of the eternal knowledge and the eternal perfection is a bud closed and folded up within us. It opens swiftly or gradually, petal by petal, through successive realisations, once the mind of man begins to turn towards the Eternal, once his heart, no longer compressed and confined by attachment to finite appearances, becomes enamoured, in whatever degree, of the Infinite. All life, all thought, all energising of the faculties, all experiences passive or active, become thenceforward so many shocks which disintegrate the teguments of the soul and remove the obstacles to the inevitable efflorescence. He who chooses the Infinite has been chosen by the Infinite. He has received the divine touch without which there is no awakening, no opening of the spirit; but once it is received, attainment is sure, whether conquered swiftly in the course of one human life or pursued patiently through many stadia of the cycle of existence in the manifested universe.
  3:Nothing can be taught to the mind which is not already concealed as potential knowledge in the unfolding soul of the creature. So also all perfection of which the outer man is capable, is only a realising of the eternal perfection of the Spirit within him. We know the Divine and become the Divine, because we are That already in our secret nature. All teaching is a revealing, all becoming is an unfolding. Self-attainment is the secret; self-knowledge and an increasing consciousness are the means and the process.
  --
  6:But usually the representative influence occupies a much larger place in the life of the Sadhaka. If the Yoga is guided by a received written Shastra, -- some Word from the past which embodies the experience of former Yogins, -- it may be practised either by personal effort alone or with the aid of a Guru. The spiritual knowledge is then gained through meditation on the truths that are taught and it is made living and conscious by their realisation in the personal experience; the Yoga proceeds by the results of prescribed methods taught in a Scripture or a tradition and reinforced and illumined by the instructions of the Master. This is a narrower practice, but safe and effective within its limits, because it follows a well-beaten track to a long familiar goal.
  7:For the Sadhaka of the Integral Yoga it is necessary to remember that no written Shastra, however great its authority or however large its spirit, can be more than a partial expression of the eternal Knowledge. He will use, but never bind himself even by the greatest Scripture. Where the Scripture is profound, wide, catholic, it may exercise upon him an influence for the highest good and of incalculable importance. It may be associated in his experience with his awakening to crowning verities and his realisation of the highest experiences. His Yoga may be governed for a long time by one Scripture or by several successively, -- if it is in the line of the great Hindu tradition, by the Gita, for example, the Upanishads, the Veda. Or it may be a good part of his development to include in its material a richly varied experience of the truths of many Scriptures and make the future opulent with all that is best in the past. But in the end he must take his station, or better still, if he can, always and from the beginning he must live in his own soul beyond the written Truth, -- sabdabrahmativartate -- beyond all that he has heard and all that he has yet to hear, -- srotaryasya srutasya ca. For he is not the Sadhaka of a book or of many books; he is a Sadhaka of the Infinite.
  8:Another kind of Shastra is not Scripture, but a statement of the science and methods, the effective principles and way of working of the path of Yoga which the Sadhaka elects to follow. Each path has its Shastra, either written or traditional, passing from mouth to mouth through a long line of Teachers. In India a great authority, a high reverence even is ordinarily attached to the written or traditional teaching. All the lines of the Yoga are supposed to be fixed and the Teacher who has received the Shastra by tradition and realised it in practice guides the disciple along the immemorial tracks. One often even hears the objection urged against a new practice, a new Yogic teaching, the adoption of a new formula, "It is not according to the Shastra." But neither in fact nor in the actual practice of the Yogins is there really any such entire rigidity of an iron door shut against new truth, fresh revelation, widened experience. The written or traditional teaching expresses the knowledge and experiences of many centuries systematised, organised, made attainable to the beginner. Its importance and utility are therefore immense. But a great freedom of variation and development is always practicable. Even so highly scientific a system as Rajayoga can be practised on other lines than the organised method of Patanjali. Each of the three paths, trimarga 51, breaks into many bypaths which meet again at the goal. The general knowledge on which the Yoga depends is fixed, but the order, the succession, the devices, the forms must be allowed to vary, for the needs and particular impulsions of the individual nature have to be satisfied even while the general truths remain firm and constant.
  9:An integral and synthetic Yoga needs especially not to be bound by any written or traditional Shastra; for while it embraces the knowledge received from the past, it seeks to organise it anew for the present and the future. An absolute liberty of experience and of the restatement of knowledge in new terms and new combinations is the condition of its self-formation. Seeking to embrace all life in itself, it is in the position not of a pilgrim following the highroad to his destination, but, to that extent at least, of a path-finder hewing his way through a virgin forest. For Yoga has long diverged from life and the ancient systems which sought to embrace it, such as those of our Vedic forefathers, are far away from us, expressed in terms which are no longer accessible, thrown into forms which are no longer applicable. Since then mankind has moved forward on the current of eternal Time and the same problem has to be approached from a new starting-point.
  10:By this Yoga we not only seek the Infinite, but we call upon the Infinite to unfold himself in human life. Therefore the Shastra of our Yoga must provide for an infinite liberty in the receptive human soul. A free adaptability in the manner and type of the individual's acceptance of the Universal and Transcendent into himself is the right condition for the full spiritual life in man. Vivekananda, pointing out that the unity of all religions must necessarily express itself by an increasing richness of variety in its forms, said once that the perfect state of that essential unity would come when each man had his own religion, when not bound by sect or traditional form he followed the free self-adaptation of his nature in its relations with the Supreme. So also one may say that the perfection of the Integral Yoga will come when each mall is able to follow his own path of Yoga, pursuing the development of his own nature in its upsurging towards that which transcends the nature. For freedom is the final law and the last consummation.
  11:Meanwhile certain general lines have to be formed which may help to guide the thought and practice of the Sadhaka. But these must take, as much as possible, forms of general truths, general statements of principle, the most powerful broad directions of effort and development rather than a fixed system which has to be followed as a routine. All Shastra is the outcome of past experience and a help to future experience. It is an aid and a partial guide. It puts up signposts, gives the names of the main roads and the already explored directions, so that the traveller may know whither and by what paths he is proceeding.
  --
  13:The development of the experience in its rapidity, its amplitude, the intensity and power of its results, depends primarily, in the beginning of the path and long after, on the aspiration and personal effort of the Sadhaka. The process of Yoga is a turning of the human soul from the egoistic state of consciousness absorbed in the outward appearances and attractions of things to a higher state in which the Transcendent and Universal can pour itself into the individual mould and transform it. The first determining element of the siddhi is, therefore, the intensity of the turning, the force which directs the soul inward. The power of aspiration of the heart, the force of the will, the concentration of the mind, the perseverance and determination of the applied energy are the measure of that intensity. The ideal Sadhaka should be able to say in the Biblical phrase, "My zeal for the Lord has eaten me up." It is this zeal for the Lord, utsaha, the zeal of the whole nature for its divine results, vyakulata, the heart's eagerness for the attainment of the Divine, -- that devours the ego and breaks up the limitations of its petty and narrow mould for the full and wide reception of that which it seeks, that which, being universal, exceeds and, being transcendent, surpasses even the largest and highest individual self and nature.
  14:But this is only one side of the force that works for perfection. The process of the Integral Yoga has three stages, not indeed sharply distinguished or separate, but in a certain measure successive. There must be, first, the effort towards at least an initial and enabling self-transcendence and contact with the Divine; next, the reception of that which transcends, that with which we have gained communion, into ourselves for the transformation of our whole conscious being; last, the utilisation of our transformed humanity as a divine centre in the world. So long as the contact with the Divine is not in some considerable degree established, so long as there is not some measure of sustained identity, sayujga, the element of personal effort must normally predominate. But in proportion as this contact establishes itself, the Sadhaka must become conscious that a force other than his own, a force transcending his egoistic endeavour and capacity, is at work in him and to this Power he learns progressively to submit himself and delivers up to it the charge of his Yoga. In the end his own will and force become one with the higher Power; he merges them in the divine Will and its transcendent and universal Force. He finds it thenceforward presiding over the necessary transformation of his mental, vital and physical being with an impartial wisdom and provident effectivity of which the eager and interested ego is not capable. It is when this identification and this self-merging are complete that the divine centre in the world is ready. Purified, liberated, plastic, illumined, it can begin to serve as a means for the direct action of a supreme Power in the larger Yoga of humanity or superhumanity, of the earth's spiritual progression or its transformation.
  15:Always indeed it is the higher Power that acts. Our sense of personal effort and aspiration comes from the attempt of the egoistic mind to identify itself in a wrong and imperfect way with the workings of the divine Force. It persists in applying to experience on a supernormal plane the ordinary terms of mentality which it applies to its normal experiences in the world. In the world we act with the sense of egoism; we claim the universal forces that work in us as our own; we claim as the effect of our personal will, wisdom, force, virtue the selective, formative, progressive action of the Transcendent in this frame of mind, life and body. Enlightenment brings to us the knowledge that the ego is only an instrument; we begin to perceive and feel that these things are our own in the sense that they belong to our supreme and integral Self, one with the Transcendent, not to the instrumental ego. Our limitations and distortions are our contribution to the working; the true power in it is the Divine's. When the human ego realises that its will is a tool, its wisdom ignorance and childishness, its power an infant's groping, its virtue a pretentious impurity, and learns to trust itself to that which transcends it, that is its salvation. The apparent freedom and self-assertion of our personal being to which we are so profoundly attached, conceal a most pitiable subjection to a thousand suggestions, impulsions, forces which we have made extraneous to our little person. Our ego, boasting of freedom, is at every moment the slave, toy and puppet of countless beings, powers, forces, influences in universal Nature. The self-abnegation of the ego in the Divine is its self-fulfilment; its surrender to that which transcends it is its liberation from bonds and limits and its perfect freedom.
  --
  17:The personal will of the Sadhaka has first to seize on the egoistic energies and turn them towards the light and the right; once turned, he has still to train them to recognise that always, always to accept, always to follow that. Progressing, he learns, still using the personal will, personal effort, personal energies, to employ them as representatives of the higher Power and in conscious obedience to the higher Influence. Progressing yet farther, his will, effort, energy become no longer personal and separate, but activities of that higher Power and Influence at work in the individual. But there is still a sort of gulf of distance which necessitates an obscure process of transit, not always accurate, sometimes even very distorting, between the divine Origin and the emerging human current. At the end of the progress, with the progressive disappearance of egoism and impurity and ignorance, this last separation is removed; all in the individual becomes the divine working.
  18:As the supreme Shastra of the Integral Yoga is the eternal Veda secret in the heart of every man, so its supreme Guide and Teacher is the inner Guide, the World-Teacher, jagad-guru, secret within us. It is he who destroys our darkness by the resplendent light of his knowledge; that light becomes within us the increasing glory of his own self-revelation. He discloses progressively in us his own nature of freedom, bliss, love, power, immortal being. He sets above us his divine example as our ideal and transforms the lower existence into a reflection of that which it contemplates. By the inpouring of his own influence and presence into us he enables the individual being to attain to identity with the universal and transcendent.
  19:What is his method and his system? He has no method and every method. His system is a natural organisation of the highest processes and movements of which the nature is capable. Applying themselves even to the pettiest details and to the actions the most insignificant in their appearance with as much care and thoroughness as to the greatest, they in the end lift all into the Light and transform all. For in his Yoga there is nothing too small to be used and nothing too great to be attempted. As the servant and disciple of the Master has no business with pride or egoism because all is done for him from above, so also he has no right to despond because of his personal deficiencies or the stumblings of his nature. For the Force that works in him is impersonal -- or superpersonal-and infinite.
  --
  22:To see, know, become and fulfil this One in our inner selves and in all our outer nature, was always the secret goal and becomes now the conscious purpose of our embodied existence.
  23:To be conscious of him in all parts of our being and equally in all that the dividing mind sees as outside our being, is the consummation of the individual consciousness. To be possessed by him and possess him in ourselves and in all things is the term of all empire and mastery. To enjoy him in all experience of passivity and activity, of peace and of power, of unity and of difference is the happiness which the jiva, the individual soul manifested in the world, is obscurely seeking. This is the entire definition of the aim of Integral Yoga; it is the rendering in personal experience of the truth which universal Nature has hidden in herself and which she travails to discover. It is the conversion of the human soul into the divine soul and of natural life into divine living.
  24:The surest way towards this integral fulfilment is to find the Master of the secret who dwells within us, open ourselves constantly to the divine Power which is also the divine Wisdom and Love and trust to it to effect the conversion. But it is difficult for the egoistic consciousness to do this at all at the beginning. And, if done at all, it is still difficult to do it perfectly and in every strand of our nature. It is difficult at first because our egoistic habits of thought, of sensation, of feeling block up the avenues by which we can arrive at the perception that is needed. It is difficult afterwards because the faith, the surrender, the courage requisite in this path are not easy to the ego-clouded soul. The divine working is not the working which the egoistic mind desires or approves; for it uses error in order to arrive at truth, suffering in order to arrive at bliss, imperfection in order to arrive at perfection. The ego cannot see where it is being led; it revolts against the leading, loses confidence, loses courage. These failings would not matter; for the divine Guide within is not offended by our revolt, not discouraged by our want of faith or repelled by our weakness; he has the entire love of the mother and the entire patience of the teacher. But by withdrawing our assent from the guidance we lose the consciousness, though not all the actuality-not, in any case, the eventuality -- of its benefit. And we withdraw our assent because we fail to distinguish our higher Self from the lower through which he is preparing his self-revelation. As in the world, so in ourselves, we cannot see God because of his workings and, especially, because he works in us through our nature and not by a succession of arbitrary miracles. Man demands miracles that he may have faith; he wishes to be dazzled in order that he may see. And this impatience, this ignorance may turn into a great danger and disaster if, in our revolt against the divine leading, we call in another distorting Force more satisfying to our impulses and desires and ask it to guide us and give it the Divine Name.
  --
  28:This also is not enough; a living influence, a living example, a present instruction is needed. For it is only the few who can make the past Teacher and his teaching, the past Incarnation and his example and influence a living force in their lives. For this need also the Hindu discipline provides in the relation of the Guru and the disciple. The Guru may sometimes be the Incarnation or World-Teacher; but it is sufficient that he should represent to the disciple the divine wisdom, convey to him something of the divine ideal or make him feel the realised relation of the human soul with the Eternal.
  29:The Sadhaka of the Integral Yoga will make use of all these aids according to his nature; but it is necessary that he should shun their limitations and cast from himself that exclusive tendency of egoistic mind which cries, "My God, my Incarnation, my Prophet, my Guru," and opposes it to all other realisation in a sectarian or a fanatical spirit. All sectarianism, all fanaticism must be shunned; for it is inconsistent with the integrity of the divine realisation.
  30:On the contrary, the Sadhaka of the Integral Yoga will not be satisfied until he has included all other names and forms of Deity in his own conception, seen his own Ishta Devata in all others, unified all Avatars in the unity of Him who descends in the Avatar, welded the truth in all teachings into the harmony of the Eternal Wisdom.
  31:Nor should he forget the aim of these external aids which is to awaken his soul to the Divine within him. Nothing has been finally accomplished if that has not been accomplished. It is not sufficient to worship Krishna, Christ or Buddha without, if there is not the revealing and the formation of the Buddha, the Christ or Krishna in ourselves. And all other aids equally have no other purpose; each is a bridge between man's unconverted state and the revelation of the Divine within him.
  32:The Teacher of the Integral Yoga will follow as far as he may the method of the Teacher within us. He will lead the disciple through the nature of the disciple. Teaching, example, influence, -- these are the three instruments of the Guru. But the wise Teacher will not seek to impose himself or his opinions on the passive acceptance of the receptive mind; he will throw in only what is productive and sure as a seed which will grow under the divine fostering within. He will seek to awaken much more than to instruct; he will aim at the growth of the faculties and the experiences by a natural process and free expansion. He will give a method as an aid, as a utilisable device, not as an imperative formula or a fixed routine. And he will be on his guard against any turning of the means into a limitation, against the mechanising of process. His whole business is to awaken the divine light and set working the divine force of which he himself is only a means and an aid, a body or a channel.
  33:The example is more powerful than the instruction; but it is not the example of the outward acts nor that of the personal character, which is of most importance. These have their place and their utility; but what will most stimulate aspiration in others is the central fact of the divine realisation within him governing his whole life and inner state and all his activities. This is the universal and essential element; the rest belongs to individual person and circumstance. It is this dynamic realisation that the Sadhaka must feel and reproduce in himself according to his own nature; he need not strive after an imitation from outside which may well be sterilising rather than productive of right and natural fruits.
  34:Influence is more important than example. Influence is not the outward authority of the Teacher over his disciple, but the power of his contact, of his presence, of the nearness of his soul to the soul of another, infusing into it, even though in silence, that which he himself is and possesses. This is the supreme sign of the Master. For the greatest Master is much less a Teacher than a Presence pouring the divine consciousness and its constituting light and power and purity and bliss into all who are receptive around him.
  35:And it shall also be a sign of the teacher of the Integral Yoga that he does not arrogate to himself Guruhood in a humanly vain and self-exalting spirit. His work, if he has one, is a trust from above, he himself a channel, a vessel or a representative. He is a man helping his brothers, a child leading children, a Light kindling other lights, an awakened Soul awakening souls, at highest a Power or Presence of the Divine calling to him other powers of the Divine.
  36:The Sadhaka who has all these aids is sure of his goal. Even a fall will be for him only a means of rising and death a passage towards fulfilment. For once on his path, birth and death become only processes in the development of his being and the stages of his journey.

1.01_-_Two_Powers_Alone, #The Mother With Letters On The Mother, #Sri Aurobindo, #Integral Yoga
  author class:Sri Aurobindo
  subject:Integral Yoga
  0:The One whom we adore as the Mother is the divine Conscious Force that dominates all existence, one and yet so many-sided that to follow her movement is impossible even for the quickest mind and for the freest and most vast intelligence. The Mother is the consciousness and force of the Supreme and far above all she creates. But something of her ways can be seen and felt through her embodiments and the more seizable because more defined and limited temperament and action of the goddess forms in whom she consents to be manifest to her creatures.

1.02_-_Self-Consecration, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  class:The Synthesis Of Yoga
  subject:Integral Yoga
  
  --
  
  7:The first necessity is to dissolve that central faith and vision in the mind which concentrate it on its development and satisfaction and interests in the old externalised order of things. It is imperative to exchange this surface orientation for the deeper faith and vision which see only the Divine and seek only after the Divine. The next need is to compel all our lower being to pay homage to this new faith and greater vision. All our nature must make an integral surrender; it must offer itself in every part and every movement to that which seems to the unregenerated sensemind so much less real than the material world and its objects. Our whole being-soul, mind, sense, heart, will, life, body must consecrate all its energies so entirely and in such a way that it shall become a fit vehicle for the Divine. This is no easy task; for everything in the world follows the fixed habit which is to it a law and resists a radical change. And no change can be more radical than the revolution attempted in the Integral Yoga. Everything in us has constantly to be called back to the central faith and will and vision. Every thought and impulse has to be reminded in the language of the Upanishad that "That is the divine Brahman and not this which men here adore." Every vital fibre has to be persuaded to accept an entire renunciation of all that hitherto represented to it its own existence. Mind has to cease to be mind and become brilliant with something beyond it. Life has to change into a thing vast and calm and intense and powerful that can no longer recognise its old blind eager narrow self or petty impulse and desire. Even the body has to submit to a mutation and be no longer the clamorous animal or the impeding clod it now is, but become instead a conscious servant and radiant instrument and living form of the spirit.
  
  --
  
  9:The very aim and conception of an Integral Yoga debars us from adopting this simple and strenuous high-pitched process. The hope of an integral transformation forbids us to take a short cut or to make ourselves light for the race by throwing away our impediments. For we have set out to conquer all ourselves and the world for God; we are determined to give him our becoming as well as our being and not merely to bring the pure and naked spirit as a bare offering to a remote and secret Divinity in a distant heaven or abolish all we are in a holocaust to an immobile Absolute. The Divine that we adore is not only a remote extracosmic Reality, but a half-veiled Manifestation present and near to us here in the universe. Life is the field of a divine manifestation not yet complete: here, in life, on earth, in the body, -- ihaiva, as the Upanishads insist, -- we have to unveil the Godhead; here we must make its transcendent greatness, light and sweetness real to our consciousness, here possess and, as far as may be, express it. Life then we must accept in our Yoga in order utterly to transmute it; we are forbidden to shrink from the difficulties that this acceptance may add to our struggle. Our compensation is that even if the path is more rugged, the effort more complex and bafflingly arduous, yet after a point we gain an immense advantage. For once our minds are reasonably fixed in the central vision and our wills are on the whole converted to the single pursuit. Life becomes our helper. Intent, vigilant, integrally conscious, we can take every detail of its forms and every incident of its movements as food for the sacrificial Fire within us. Victorious in the struggle, we can compel Earth herself to be an aid towards our perfection and can enrich our realisation with the booty torn from the powers that oppose us.
  
  --
  
  13:But for the Sadhaka of the Integral Yoga this inner or this outer solitude can only be incidents or periods in his spiritual progress. Accepting life, he has to bear not only his own burden, but a great part of the world's burden too along with it, as a continuation of his own sufficiently heavy load. Therefore his Yoga has much more of the nature of a battle than others'; but this is not only an individual battle, it is a collective war waged over a considerable country. He has not only to conquer in himself the forces of egoistic falsehood and disorder, but to conquer them as representatives of the same adverse and inexhaustible forces in the world. Their representative character gives them a much more obstinate capacity of resistance, an almost endless right to recurrence. Often he finds that even after he has won persistently his own personal battle, he has still to win it over and over again in a seemingly interminable war, because his inner existence has already been so much enlarged that not only it contains his own being with its well-defined needs and experiences, but is in solidarity with the being of others, because in himself he contains the universe.
  
  --
  
  15:Concentration is indeed the first condition of any Yoga, but it is an all-receiving concentration that is the very nature of the Integral Yoga. A separate strong fixing of the thought, of the emotions or of the will on a single idea, object, state, inner movement or principle is no doubt a frequent need here also; but this is only a subsidiary helpful process. A wide massive opening, a harmonised concentration of the whole being in all its parts and through all its powers upon the One who is the All is the larger action of this Yoga without which it cannot achieve its purpose. For it is the consciousness that rests in the One and that acts in the All to which we aspire; it is this that we seek to impose on every element of our being and on every movement of our nature. This wide and concentrated totality is the essential character of the sadhana and its character must determine its practice.
  
  --
  
  20:But still the greater and wider the moving idea-force behind the consecration, the better for the seeker; his attainment is likely to be fuller and more ample. If we are to attempt an Integral Yoga, it will be as well to start with an idea of the Divine that is itself integral. There should be an aspiration in the heart wide enough for a realisation without any narrow limits. Not only should we avoid a sectarian religious outlook, but also all onesided philosophical conceptions which try to shut up the Ineffable in a restricting mental formula. The dynamic conception or impelling sense with which our Yoga can best set out would be naturally the idea, the sense of a conscious all-embracing but all-exceeding Infinite. Our uplook must be to a free, all-powerful, perfect and blissful One and Oneness in which all beings move and live and through which all can meet and become one. This Eternal will be at once personal and impersonal in his self-revelation and touch upon the soul. He is personal because he is the conscious Divine, the infinite Person who casts some broken reflection of himself in the myriad divine and undivine personalities of the universe. He is impersonal because he appears to us as an infinite Existence, Consciousness and Ananda and because he is the fount, base and constituent of all existences and all energies, -the very material of our being and mind and life and body, our spirit and our matter. The thought, concentrating on him, must not merely understand in an intellectual form that he exists, or conceive of him as an abstraction, a logical necessity; it must become a seeing thought able to meet him here as the Inhabitant in all, realise him in ourselves, watch and take hold on the movement of his forces. He is the one Existence: he is the original and universal Delight that constitutes all things and exceeds them: he is the one infinite Consciousness that composes all consciousnesses and informs all their movements; he is the one illimitable Being who sustains all action and experience; his will guides the evolution of things towards their yet unrealised but inevitable aim and plenitude. To him the heart can consecrate itself, approach him as the supreme Beloved, beat and move in him as in a universal sweetness of Love and a living sea of Delight. For his is the secret Joy that supports the soul in all its experiences and maintains even the errant ego in its ordeals and struggles till all sorrow and suffering shall cease. His is the Love and the Bliss of the infinite divine Lover who is drawing all things by their own path towards his happy oneness. On him the Will can unalterably fix as the invisible Power that guides and fulfils it and as the source of its strength. In the impersonality this actuating Power is a self-illumined Force that contains all results and calmly works until it accomplishes, in the personality an all wise and omnipotent Master of the Yoga whom nothing can prevent from leading it to its goal. This is the faith with which the seeker has to begin his seeking and endeavour; for in all his effort here, but most of all in his effort towards the Unseen, mental man must perforce proceed by faith. When the realisation comes, the faith divinely fulfilled and completed will be transformed into an eternal flame of knowledge.
  
  --
  
  23:The Yoga must start with an effort or at least a settled turn towards this total concentration. A constant and unfailing will of consecration of all ourselves to the Supreme is demanded of us, an offering of our whole being and our many-chambered nature to the Eternal who is the All. The effective fullness of our concentration on the one thing needful to the exclusion of all else will be the measure of our self-consecration to the One who is alone desirable. But this exclusiveness will in the end exclude nothing except the falsehood of our way of seeing the world and our will's ignorance. For our concentration on the Eternal will be consummated by the mind when we see constantly the Divine in itself and the Divine in ourselves, but also the Divine in all things and beings and happenings. It will be consummated by the heart when all emotion is summed up in the love of the Divine, -- of the Divine in itself and for itself, but love too of the Divine in all its beings and powers and personalities and forms in the Universe' It will be consummated by the will when we feel and receive always the divine impulsion and accept that alone as our sole motive force; but this will mean that, having slain to the last rebellious straggler the wandering impulses of the egoistic nature, we have universalised ourselves and can accept with a constant happy acceptance the one divine working in all things. This is the first fundamental siddhi of the Integral Yoga.
  

1.02_-_Shakti_and_Personal_Effort, #The Mother With Letters On The Mother, #Sri Aurobindo, #Integral Yoga
  author class:Sri Aurobindo
  subject:Integral Yoga
  1:In all that is done in the universe, the Divine through his Shakti is behind all action but he is veiled by his Yoga Maya and works through the ego of the Jiva in the lower nature.

1.03_-_Self-Surrender_in_Works_-_The_Way_of_The_Gita, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  The Yoga of Divine Works
   will create the form of a perfect living. A Yoga of works, a union with the Divine in our will and acts - and not only in knowledge and feeling - is then an indispensable, an inexpressibly important element of an Integral Yoga. The conversion of our thought and feeling without a corresponding conversion of the spirit and body of our works would be a maimed achievement.
  
  --
  
  But still each must follow his nature, and there are always difficulties that have to be accepted for some time if we are to pursue our natural path of Yoga. Yoga is after all primarily a change of the inner consciousness and nature, and if the balance of our parts is such that this must be done first with an initial exclusiveness and the rest left for later handling, we must accept the apparent imperfection of the process. 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
  

1.03_-_The_Armour_of_Grace, #The Mother With Letters On The Mother, #Sri Aurobindo, #Integral Yoga
  author class:Sri Aurobindo
  subject:Integral Yoga
  1:To walk through life armoured against all fear, peril and disaster, only two things are needed, two that go always together - the Grace of the Divine Mother and on your side an inner state made up of faith, sincerity and surrender. Let your faith be pure, candid and perfect. An egoistic faith in the mental and vital being tainted by ambition, pride, vanity, mental arrogance, vital self-will, personal demand, desire for the petty satisfactions of the lower nature is a low and smoke-obscured flame that cannot burn upwards to heaven. Regard your life as given you only for the divine work and to help in the divine manifestation. Desire nothing but the purity, force, light, wideness, calm, Ananda of the divine consciousness and its insistence to transform and perfect your mind, life and body. Ask for nothing but the divine, spiritual and supramental Truth, its realisation on earth and in you and in all who are called and chosen and the conditions needed for its creation and its victory over all opposing forces.

1.04_-_Money, #The Mother With Letters On The Mother, #Sri Aurobindo, #Integral Yoga
  author class:Sri Aurobindo
  subject:Integral Yoga
  

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.
  
  --
  This extreme opposition of view from the two poles of one
  Existence creates no fundamental difficulty for the seeker of the Integral Yoga; for his whole experience has shown him the necessity of these double terms and their currents of Energy, negative and positive in relation to each other, for the manifestation of what is within the one Existence. For himself Personality and
  Impersonality have been the two wings of his spiritual ascension and he has the prevision that he will reach a height where their helpful interaction will pass into a fusion of their powers and disclose the integral Reality and release into action the original force of the Divine. Not only in the fundamental Aspects but in all the working of his sadhana he has felt their double truth and mutually complementary working. An impersonal Presence has dominated from above or penetrated and occupied his nature; a Light descending has suffused his mind, life-power, the very cells of his body, illumined them with knowledge, revealed him to himself down to his most disguised and unsuspected movements, exposing, purifying, destroying or brilliantly changing all that belonged to the Ignorance. A Force has poured into him in currents or like a sea, worked in his being and all its members, dissolved, new-made, reshaped, transfigured everywhere. A Bliss has invaded him and shown that it can make suffering and sorrow impossible and turn pain itself into divine pleasure. A
  --
  
  It is an integral knowledge that is being sought, an integral force, a total amplitude of union with the All and Infinite behind existence. For the seeker of the Integral Yoga no single experience, no one Divine Aspect, - however overwhelming to the human mind, sufficient for its capacity, easily accepted as the sole or the ultimate reality, - can figure as the exclusive truth of the Eternal. For him the experience of the Divine Oneness carried to its extreme is more deeply embraced and amply fathomed by following out to the full the experience of the Divine Multiplicity.
  
  --
  The third, identity in nature, likeness to the Divine, to be perfect as That is perfect, is the high intention of all Yoga of power and perfection or of divine works and service. The combined completeness of the three together, founded here on a multiple
  Unity of the self-manifesting Divine, is the complete result of the Integral Yoga, the goal of its triple Path and the fruit of its triple sacrifice.
  

1.05_-_Mental_Education, #On Education, #The Mother, #Integral Yoga
  author class:The Mother
  subject class:Integral Yoga
  subject:Integral Yoga
  

1.05_-_The_Ascent_of_the_Sacrifice_-_The_Psychic_Being, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  object:1.05 - The Ascent of the Sacrifice - The Psychic Being
  subject class:Integral Yoga
  subject:Integral Yoga
  author class:Sri Aurobindo
  --
     This then is in its foundations the integral knowledge of the Supreme and Infinite to whom we offer our sacrifice, and this the nature of the sacrifice itself in its triple character, -a sacrifice of works, a sacrifice of love and adoration, a sacrifice of knowledge. For even when we speak of the sacrifice of works by itself, we do not mean the offering only of our outward acts, but of all that is active and dynamic in us; our internal movements no less than our external doings are to be consecrated on the one altar. The inner heart of all work that is made into a sacrifice is a labour of self-discipline and self-perfection by which we can hope to become conscious and luminous with a Light from above poured into all our movements of mind, heart, will, sense, life and body. An increasing light of divine consciousness will make us close in soul and one by identity in our inmost being and spiritual substance with the Master of the world-sacrifice, -- the supreme object of existence proposed by the ancient Vedanta; but also it will tend to make us one in our becoming by resemblance to the Divine in our nature, the mystic sense of the symbol of sacrifice in the sealed speech of the seers of the Veda.
     But if this is to be the character of the rapid evolution from a mental to a spiritual being contemplated by the Integral Yoga, a question arises full of many perplexities but of great dynamic importance. How are we to deal with life and works as they now are, with the activities proper to our still unchanged human nature? An ascension towards a greater consciousness, an occupation of our mind, life and body by its powers has been accepted as the outstanding object of the Yoga: but still life here, not some other life elsewhere, is proposed as the immediate field of the action of the Spirit, -- a transformation, not an annihilation of our instrumental being and nature. What then becomes of the present activities of our being, activities of the mind turned towards knowledge and the expression of knowledge, activities of our emotional and sensational parts, activities of outward conduct, creation, production, the will turned towards mastery over men, things, life, the world, the forces of Nature? Are they to be abandoned and to be replaced by some other way of living in which a spiritualised consciousness can find its true expression and figure. Are they to be maintained as they are in their outward appearance, but transformed by an inner spirit in the act or enlarged in scope arid liberated into new forms by a reversal of consciousness such as was seen on earth when man took up the vital activities of the animal to mentalise and extend and transfigure them by the infusion of reason, thinking will, refined emotions, an organised intelligence? Or is there to be an abandonment in part, a preservation only of such of them as can bear a spiritual change and, for the rest, the creation of a new life expressive, in its form no less than in its inspiration and motive-force, of the unity, wideness, peace, joy and harmony of the liberated spirit? It is this problem most of all that has exercised most the minds of those who have tried to trace the paths that lead from the human to the Divine in the long journey of the Yoga.
     Every kind of solution has been offered from the entire abandonment of works and life, so far as that is physically possible, to the acceptance of life as it is but with a new spirit animating and uplifting its movements, in appearance the same as they were but changed in the spirit behind them and therefore in their inner significance. The extreme solution insisted on by the world-shunning ascetic or the inward-turned ecstatical and self-oblivious mystic is evidently foreign to the purpose of an Integral Yoga; for if we are to realise the Divine in the world, it cannot be done by leaving aside the world-action and action itself altogether. At a less high pitch it was laid down by the religious mind in ancient times that one should keep only such actions as are in their nature part of the seeking, service or cult of the Divine and such others as are attached to these or, in addition, those that are indispensable to the ordinary setting of life but done in a religious spirit and according to the injunctions of traditional religion and Scripture. But this is too formalist a rule for the fulfilment of the free spirit in works, and it is besides professedly no more than a provisional solution for tiding over the transition from life in the world to a life in the Beyond which still remains the sole ultimate purpose. An Integral Yoga must lean rather to the catholic injunction of the Gita that even the liberated soul, living in the Truth, should still do all the works of life so that the plan of the universal evolution under a secret divine leading may not languish or suffer. But if all works are to be done with the same forms and on the same lines as they are now done in the Ignorance, our gain is only inward and our life in danger of becoming the dubious and ambiguous formula of an inner Light doing the works of an outer Twilight, the perfect Spirit expressing itself in a mould of imperfection foreign to its own divine nature. If no better can be done for a time, -and during a long period of transition something like this does inevitably happen, -- then so it must remain till things are ready and the spirit within is powerful enough to impose its own forms on the life of the body and the world outside; but this can be accepted only as a transitional stage and not as our soul's ideal or the ultimate goal of the passage.
     For the same reason the ethical solution is insufficient; for an ethical rule merely puts a bit in the mouth of the wild horses of Nature and exercises over them a difficult and partial control, but it has no power to transform Nature so that she may move in a secure freedom fulfilling the intuitions that proceed from a divine self-knowledge. At best its method is to lay down limits, to coerce the devil, to put the wall of a relative and very doubtful safety around us. This or some similar device of self-protection may be necessary for a time whether in ordinary life or in Yoga; but in Yoga it can only be the mark of a transition. A fundamental transformation and a pure wideness of spiritual life are the aim before us and, if we are to reach it, we must find a deeper solution, a surer supra-ethical dynamic principle. To be spiritual within, ethical in the outside life, this is the ordinary religious solution, but it is a compromise; the spiritualisation of both the inward being and the outward life and not a compromise between life and the spirit is the goal of which we are the seekers. Nor can the human confusion of values which obliterates the distinction between spiritual and moral and even claims that the moral is the only true spiritual element in our nature be of any use to us; for ethics is a mental control and the limited erring mind is not and cannot be the free and everluminous Spirit. It is equally impossible to accept the gospel that makes life the one aim, takes its elements fundamentally as they are and only calls in a half-spiritual or pseudo-spiritual light to flush and embellish it. Inadequate too is the very frequent attempt at a misalliance between the vital and the spiritual, a mystic experience within with an aestheticised intellectual and sensuous Paganism or exalted hedonism outside leaning upon it and satisfying itself in the glow of a spiritual sanction; for this too is a precarious and never successful compromise and it is as far from the divine Truth and its integrality as the puritanic opposite. These are all stumbling solutions of the fallible human mind groping for a transaction between the high spiritual summits and the lower pitch of the ordinary mind-motives and life-motives. Whatever partial truth may be hidden behind them, that truth can only be accepted when it has been raised to the spiritual level, tested in the supreme Truth-Consciousness and extricated from the soil and error of the Ignorance.
  --
     This then is the true relation between divine and human knowledge; it is not a separation into disparate fields, sacred and profane, that is the heart of the difference, but the character of the consciousness behind the working. All is human knowledge that proceeds from the ordinary mental consciousness interested in the outside or upper layers of things, in process, in phenomena for their own sake or for the sake of some surface utility or mental or vital satisfaction of Desire or of the Intelligence. But the same activity of knowledge can become part of the Yoga if it proceeds from the spiritual or spiritualising consciousness which seeks and finds in all that it surveys or penetrates the presence of the timeless Eternal and the ways of manifestation of Eternal in Time. It is evident that the need of a concentration indispensable for the transition out of the Ignorance may make it necessary for the seeker to gather together his energies and focus them only on that which will help the transition and to leave aside or subordinate for the time all that is not directly turned towards the one object. He may find that this or that pursuit of human knowledge with which he was accustomed to deal by the surface power of the mind still brings him, by reason of this tendency or habit, out of the depths to the surface or down from the heights which he has climbed or is nearing, to lower levels. These activities then may have to be intermitted or put aside until secure in a higher consciousness he is able to turn its powers on all the mental fields; then, subjected to that light or taken up into it, they are turned, by the transformation of his consciousness, into a province of the spiritual and divine. All that cannot be so transformed or refuses to be part of a divine consciousness he will abandon without hesitation, but not from any preconceived prejudgment of its emptiness or its incapacity to be an element of the new inner life. There can be no fixed mental test or principle for these things; he will therefore follow no unalterable rule, but accept or repel an activity of the mind according to his feeling, insight or experience until the greater Power and Light are there to turn their unerring scrutiny on all that is below and choose or reject their material out of what the human evolution has prepared for the divine labour.
     How precisely or by what stages this progression and change will take place must depend on the form, need and powers of the individual nature. In the spiritual domain the essence is always one, but there is yet an infinite variety and, at any rate in the Integral Yoga, the rigidity of a strict and precise mental rule is seldom applicable; for, even when they walk in the same direction, no two natures proceed on exactly the same lines, in the same series of steps or with quite identical stages of their progress. It may yet be said that a logical succession of the states of progress would be very much in this order. First, there is a large turning in which all the natural mental activities proper to the individual nature are taken up or referred to a higher standpoint and dedicated by the soul in us, the psychic being, the priest of the sacrifice, to the divine service; next, there is an attempt at an ascent of the being and a bringing down of the Light and Power proper to some new height of consciousness gained by its upward effort into the whole action of the knowledge. Here there may be a strong concentration on the inward central change of the consciousness and an abandonment of a large part of the outward-going mental life or else its relegation to a small and subordinate place. At different stages it or parts of it may be taken up again from time to time to see how far the new inner psychic and spiritual consciousness can be brought into its movements, but that compulsion of the temperament or the nature which, in human beings, necessitates one kind of activity or another and makes it seem almost an indispensable portion of the existence, will diminish and eventually no attachment will be left, no lower compulsion or driving force felt anywhere. Only the Divine will matter, the Divine alone will be the one need of the whole being; if there is any compulsion to activity it will be not that of implanted desire or of force of Nature, but the luminous driving of some greater Consciousness-Force which is becoming more and more the sole motive power of the whole existence. On the other hand, it is possible at any period of the inner spiritual progress that one may experience an extension rather than a restriction of the' activities; there may be an opening of new capacities of mental creation and new provinces of knowledge by the miraculous touch of the Yoga-shakti. Aesthetic feeling, the power of artistic creation in one field or many fields together, talent or genius of literary expression, a faculty of metaphysical thinking, any power of eye or ear or hand or mind-power may awaken where none was apparent before. The Divine within may throw these latent riches out from the depths in which they were hidden or a Force from above may pour down its energies to equip the instrumental nature for the activity or the creation of which it is meant to be a channel or a builder. But, whatever may be the method or the course of development chosen by the hidden Master of the Yoga, the common culmination of this stage is the growing consciousness of him above as the mover, decider, shaper of all the movements of the mind and all the activities of knowledge.
     There are two signs of the transformation of the seeker's mind of knowledge and works of knowledge from the process of the Ignorance to the process of a liberated consciousness working partly, then wholly in the light of the Spirit. There is first a central change of the consciousness and a growing direct experience, vision, feeling of the Supreme and the cosmic existence, the Divine in itself and the Divine in all things; the mind will be taken up into a growing preoccupation with this first and foremost and will feel itself heightening, widening into a more and more illumined means of expression of the one fundamental knowledge. But also the central Consciousness in its turn will take up more and more the outer mental activities of knowledge and turn them into a parcel of itself or an annexed province; it will infuse into them its more authentic movement and make a more and more spiritualised and illumined mind its instrument in these surface fields, its new conquests, as well as in its own deeper spiritual empire. And this will be the second sign, the sign of a certain completion and perfection, that the Divine himself has become the Knower and all the inner movements, including the activities of what was once a purely human mental action, have become his field of knowledge. There will be less and less individual choice, opinion, preference, less and less of intellectualisation, mental weaving, cerebral galley-slave labour; a Light within will see all that has to be seen, know all that has to be known, develop, create, organise. It will be the inner Knower who will do in the liberated and universalised mind of the individual the works of an all-comprehending knowledge.
     These two changes are the signs of a first effectuation in which the activities of the mental nature are lifted up, spiritualised, widened, universalised, liberated, led to a consciousness of their true purpose as an instrumentation of the Divine creating and developing its manifestation in the temporal universe. But this cannot be the whole scope of the transformation; for it is not in these limits that the integral seeker can cease from his ascension or confine the widening of his nature. For, if it were so, knowledge would still remain a working of the mind, liberated, universalised, spiritualised, but still, as all mind must be, comparatively restricted, relative, imperfect in the very essence of its dynamism; it would reflect luminously great constructions of Truth, but not move in the domain where Truth is authentic, direct, sovereign and native. There is an ascension still to be made from this height, by which the spiritualised mind will exceed itself and transmute into a supramental power of knowledge. Already in the process of spiritualisation it will have begun to pass out of the brilliant poverty of the human intellect; it will mount successively into the pure broad reaches of a higher mind and next into the gloaming belts of a still greater free intelligence illumined with a Light from above. At this point it will begin to feel more freely, admit with a less mixed response the radiant beginnings of an Intuition, not illumined, but luminous in itself, true in itself, no longer entirely mental and therefore subjected to the abundant intrusion of error. Here too is not an end, for it must rise beyond into the very domain of that untruncated Intuition, the first direct light from the self-awareness of essential Being and, beyond it, attain that from which this light comes. For there is an overmind behind Mind, a Power more original and dynamic which supports Mind, sees it as a diminished radiation from itself, uses it as a transmitting belt of passage downward or an instrument for the creations of the Ignorance. The last step of the ascension would be the surpassing of overmind itself or its return into its own still greater origin, its conversion into the supramental light of the Divine Gnosis. For there in the supramental Light is the seat of the divine Truth-Consciousness that has native in it, as no other consciousness below it can have, the power to organise the works of a Truth which is no longer .tarnished by the shadow of the cosmic Inconscience and Ignorance. There to reach and thence to bring down a supramental dynamism that can transform the Ignorance is the distant but imperative supreme goal of the Integral Yoga.
     As the light of each of these higher powers is turned upon the human activities of knowledge, any distinction of sacred and profane, human and divine, begins more and more to fade until it is finally abolished as otiose; for whatever is touched and thoroughly penetrated by the Divine Gnosis is transfigured and becomes a movement of its own Light and Power, free from the turbidity and limitations of the lower intelligence. It is not a separation of some activities, but a transformation of them all by the change of the informing consciousness that is the way of liberation, an ascent of the sacrifice of knowledge to a greater and ever greater light and force. All the works of mind and intellect must be first heightened and widened, then illumined, lifted into the domain of a higher Intelligence, afterwards translated into workings of a greater non-mental Intuition, then again transformed into the dynamic outpourings of the overmind radiance, and these transfigured into the full light and sovereignty of the supramental Gnosis. It is this that the evolution of consciousness in the world carries prefigured but latent in its seed and in the straining tense intention of its process; nor can that process, that evolution cease till it has evolved the instruments of a perfect in place of its now imperfect manifestation of the Spirit.
  --
     If knowledge is the widest power of the consciousness and its function is to free and illumine, yet love is the deepest and most intense and its privilege is to be the key to the most profound and secret recesses of the Divine Mystery. Man, because he is a mental being, is prone to give the highest importance to the thinking mind and its reason and will and to its way of approach and effectuation of Truth and, even, he is inclined to hold that there is no other. The heart with its emotions and incalculable movements is to the eye of his intellect an obscure, uncertain and often a perilous and misleading power which needs to be kept in control by the reason and the mental will and intelligence. And yet there is in the heart or behind it a profounder mystic light which, if not what we call intuition -- for that, though not of the mind, yet descends through the mind -- has yet a direct touch upon Truth and is nearer to the Divine than the human intellect in its pride of knowledge. According to the ancient teaching the seat of the immanent Divine, the hidden Purusha, is in the mystic heart, -- the secret heart-cave, hrdaye gunayam, as the Upanishads put it, -- and, according to the experience of many Yogins, it is from its depths that there comes the voice or the breath of the inner oracle.
     This ambiguity, these opposing appearances of depth and blindness are created by the double character of the human emotive being. For there is in front in men a heart of vital emotion similar to the animal's, if more variously developed; its emotions are governed by egoistic passion, blind instinctive affections and all the play of the life-impulses with their imperfections, perversions, often sordid degradations, -- heart besieged and given over to the lusts, desires, wraths, intense or fierce demands or little greeds and mean pettinesses of an obscure and fallen life-force and debased by its slavery to any and every impulse. This mixture of the emotive heart and the sensational hungering vital creates in man a false soul of desire; it is this that is the crude and dangerous element which the reason rightly distrusts and feels a need to control, even though the actual control or rather coercion it succeeds in establishing over our raw and insistent vital nature remains always very uncertain and deceptive. But the true soul of man is not there; it is in the true invisible heart hidden in some luminous cave of the nature: there under some infiltration of the divine Light is our soul, a silent inmost being of which few are even aware; for if all have a soul, few are conscious of their true soul or feel its direct impulse. There dwells the little spark of the Divine which supports this obscure mass of our nature and around it grows the psychic being, the formed soul or the real Man within us. It is as this psychic being in him grows and the movements of the heart reflect its divinations and impulsions that man becomes more and more aware of his soul, ceases to be a superior animal, and, awakening to glimpses of the godhead within him, admits more and more its intimations of a deeper life and consciousness and an impulse towards things divine. It is one of the decisive moments of the Integral Yoga when this psychic being liberated, brought out from the veil to the front, can pour the full flood of its divinations, seeings and impulsions on the mind, life and body of man and begin to prepare the upbuilding of divinity in the earthly nature.
     As in the works of knowledge, so in dealing with the workings of the heart, we are obliged to make a preliminary distinction between two categories of movements, those that are either moved by the true soul or aid towards its liberation and rule in the nature and those that are turned to the satisfaction of the unpurified vital nature. But the distinctions ordinarily laid down in this sense are of little use for the deep or spiritual purpose of Yoga. Thus a division can be made between religious emotions and mundane feelings and it can be laid down as a rule of spiritual life that the religious emotions alone should be cultivated and all worldly feelings and passions must be rejected and fall away from our existence. This in practice would mean the religious life of the saint or devotee, alone with the Divine or linked only to others in a common God-love or at the most pouring out the fountains of a sacred, religious or pietistic love on the world outside. But religious emotion itself is too constantly invaded by the turmoil and obscurity of the vital movements and it is often either crude or narrow or fanatical or mixed with movements that are not signs of the spirit's perfection. It is evident besides that even at the best an intense figure of sainthood clamped in rigid hieratic lines is quite other than the wide ideal of an Integral Yoga. A larger psychic and emotional relation with God and the world, more deep and plastic in its essence, more wide and embracing in its movements, more capable of taking up in its sweep the whole of life, is imperative.
     A wider formula has been provided by the secular mind of mall of which the basis is the ethical sense; for it distinguishes between the emotions sanctioned by the ethical sense and those that are egoistic and selfishly common and mundane. It is the works of altruism, philanthropy, compassion, benevolence, humanitarianism, service, labour for the well-being of man and all creatures that are to be our Ideal; to shuffle off the coil of egoism and grow into a soul of self-abnegation that lives only or mainly for others or for humanity as a whole is the way of man's inner evolution according to this doctrine. Or if this is too secular and mental to satisfy the whole of our being, since there is a deeper religious and spiritual note there that is left out of account by the humanitarian formula, a religio-ethical foundation can be provided for it -and such was indeed its original basis. To the inner worship of the Divine or the Supreme by the devotion of the heart or to the pursuit of the Ineffable by the seeking of a highest knowledge can be added a worship through altruistic works or a preparation through acts of love, of benevolence, of service to mankind or to those around us. It is indeed by the religio-ethical sense that the law of universal goodwill or universal compassion or of love and service to the neighbour, the Vedantic, the Buddhistic, the Christian ideal, was created; only by a sort of secular refrigeration extinguishing the fervour of the religious element in it could the humanitarian ideal disengage itself and become the highest plane of a secular system of mental and moral ethics. For in the religious system this law of works is a means that ceases when its object is accomplished or a side issue; it is a part of the cult by which one adores and seeks the Divinity or it is a penultimate step of the excision of self in the passage to Nirvana. In the secular ideal it is promoted into an object in itself; it becomes a sign of the moral perfection of the human being, or else it is a condition for a happier state of man upon earth, a better society, a more united life of the race. But none of these things satisfy the demand of the soul that is placed before us by the Integral Yoga.
     Altruism, philanthropy, humanitarianism, service are flowers of the mental consciousness and are at best the mind's cold and pale imitation of the spiritual flame of universal Divine Love. Not truly liberative from ego-sense, they widen it at most and give it higher and larger satisfaction; impotent in practice to change mall's vital life and nature, they only modify and palliate its action and daub over its unchanged egoistic essence. Or if they are intensely followed with an entire sincerity of the will, it is by an exaggerated amplification of one side of our nature; in that exaggeration there can be no clue for the full and perfect divine evolution of the many sides of our individualised being towards the universal and transcendent Eternal. Nor can the religio-ethical ideal be a sufficient guide, -- for this is a compromise or compact of mutual concessions for mutual support between a religious urge which seeks to get a closer hold on earth by taking into itself the higher turns of ordinary human nature and an ethical urge which hopes to elevate itself out of its own mental hardness and dryness by some touch of a religious fervour. In making this compact religion lowers itself to the mental level and inherits the inherent imperfections of mind and its inability to convert and transform life. The mind is the sphere of the dualities and, just as it is impossible for it to achieve any absolute Truth but only truths relative or mixed with error, so it is impossible for it to achieve any absolute good; for moral good exists as a counterpart and corrective to evil and has evil always for its shadow, complement, almost its reason for existence. But the spiritual consciousness belongs to a higher than the mental plane and there the dualities cease; for there falsehood confronted with the truth by which it profited through a usurping falsification of it and evil faced by the good of which it was a perversion or a lurid substitute, are obliged to perish for want of sustenance and to cease. The Integral Yoga, refusing to rely upon the fragile stuff of mental and moral ideals, puts its whole emphasis in this field on three central dynamic processes -- the development of the true soul or psychic being to take the place of the false soul of desire, the sublimation of human into divine love, the elevation of consciousness from its mental to its spiritual and supramental plane by whose power alone both the soul and the life-force can be utterly delivered from the veils and prevarications of the Ignorance.
     It is the very nature of the soul or the psychic being to turn towards the Divine Truth as the sunflower to the sun; it accepts and clings to all that is divine or progressing towards divinity and draws back from all that is a perversion or a denial of it, from all that is false and undivine. Yet the soul is at first but a spark and then a little flame of godhead burning in the midst of a great darkness; for the most part it is veiled in its inner sanctum and to reveal itself it has to call on the mind, the life-force and the physical consciousness and persuade them, as best they can, to express it; ordinarily, it succeeds at most in suffusing their outwardness with its inner light and modifying with its purifying fineness their dark obscurities or their coarser mixture. Even when there is a formed psychic being, able to express itself with some directness in life, it is still in all but a few a smaller portion of the being -- "no bigger in the mass of the body than the thumb of a man" was the image used by the ancient seers -- and it is not always able to prevail against the obscurity and ignorant smallness of the physical consciousness, the mistaken surenesses of the mind or the arrogance and vehemence of the vital nature. This soul is obliged to accept the human mental, emotive, sensational life as it is, its relations, its activities, its cherished forms and figures; it has to labour to disengage and increase the divine element in all this relative truth mixed with continual falsifying error, this love turned to the uses of the animal body or the satisfaction of the vital ego, this life of an average manhood shot with rare and pale glimpses of Godhead and the darker luridities of the demon and the brute. Unerring in the essence of its will, it is obliged often under the pressure of its instruments to submit to mistakes of action, wrong placement of feeling, wrong choice of person, errors in the exact form of its will, in the circumstances of its expression of the infallible inner ideal. Yet is there a divination within it which makes it a surer guide than the reason or than even the highest desire, and through apparent errors and stumblings its voice can still lead better than the precise intellect and the considering mental judgment. This voice of the soul is not what we call conscience -- for that is only a mental and often conventional erring substitute; it is a deeper and more seldom heard call; yet to follow it when heard is wisest : even, it is better to wander at the call of one's soul than to go apparently straight with the reason and the outward moral mentor. But It is only when the life turns towards the Divine that the soul can truly come forward and impose its power on the outer members; for, itself a spark of the Divine, to grow in flame towards the Divine is its true life and its very reason of existence.

1.05_-_The_True_Doer_of_Works, #The Mother With Letters On The Mother, #Sri Aurobindo, #Integral Yoga
  author class:Sri Aurobindo
  subject:Integral Yoga
  1:If you want to be a true doer of divine works, your first aim must be to be totally free from all desire and self-regarding ego. All your life must be an offering and a sacrifice to the Supreme; your only object in action shall be to serve, to receive, to fulfil, to become a manifesting instrument of the Divine Shakti in her works. You must grow in the divine consciousness till there is no difference between your will and hers, no motive except her impulsion in you, no action that is not her conscious action in you and through you.

1.06_-_The_Ascent_of_the_Sacrifice_2_The_Works_of_Love_-_The_Works_of_Life, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  It is possible, as in a certain high exaggeration of the path of knowledge, to cut here also the knot of the problem, escape the difficulty of uniting the spirit of love with the crudities of the world-action by avoiding it; it is open to us, withdrawing from outward life and action altogether, to live alone with our adoration of the Divine in the heart's silence. It is possible too to admit only those acts that are either in themselves an expression of love for the Divine, prayer, praise, symbolic acts of worship or subordinate activities that may be attached to these things and partake of their spirit, and to leave aside all else; the soul turns away to satisfy its inner longing in the absorbed or the God-centred life of the saint and devotee. It is possible, again, to open the doors of life more largely and to spend one's love of the Divine in acts of service to those around us and to the race; one can do the works of philanthropy, benevolence and beneficence, charity and succour to man and beast and every creature, transfigure them by a kind of spiritual passion, at least bring into their merely ethical appearance the greater power of a spiritual motive. This is indeed the solution most commonly favoured by the religious mind of today and we see it confidently advanced on all sides as the proper field of action of the Godseeker or of the man whose life is founded on divine love and knowledge. But the Integral Yoga pushed towards a complete union of the Divine with the earth-life cannot stop short in this narrow province or limit this union within the lesser dimensions of an ethical rule of philanthropy and beneficence. All action must be made in it part of the God-life, our acts of knowledge, our acts of power and production and creation, our acts of joy and beauty and the soul's pleasure, our acts of will and endeavour and struggle and not our acts only of love and beneficent service. Its way to do these things will be not outward and mental, but inward and spiritual, and to that end it will bring into all activities, whatever they are, the spirit of divine love, the spirit of adoration and worship, the spirit of happiness in the Divine and in the beauty of the Divine so as to make all life a sacrifice of the works of the soul's love to the Divine, its cult of the Master of its existence.
  
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  In itself the adoration in the act is a great and complete and powerful sacrifice that tends by its self-multiplication to reach the discovery of the One and make the radiation of the Divine possible. For devotion by its embodiment in acts not only makes its own way broad and full and dynamic, but brings at once into the harder way of works in the world the divinely passionate element of joy and love which is often absent in its beginning when it is only the austere spiritual Will that follows in a struggling uplifting tension the steep ascent, and the heart is still asleep or bound to silence. If the spirit of divine love can enter, the hardness of the way diminishes, the tension is lightened, there is a sweetness and joy even in the core of difficulty and struggle. The indispensable surrender of all our will and works and activities to the Supreme is indeed only perfect and perfectly effective when it is a surrender of love. All life turned into this cult, all actions done in the love of the Divine and in the love of the world and its creatures seen and felt as the Divine manifested in many disguises become by that very fact part of an Integral Yoga.
  
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  It covers the entire range of life's more visible activities; under it fall the multiform energies of the Will-to-Life throwing itself outward to make the most of material existence. It is here that an ascetic or other-worldly spirituality feels an insurmountable denial of the Truth which it seeks after and is compelled to turn away from terrestrial existence, rejecting it as for ever the dark playground of an incurable Ignorance. Yet it is precisely these activities that are claimed for a spiritual conquest and divine transformation by the Integral Yoga. Abandoned altogether by the more ascetic disciplines, accepted by others only as a field of temporary ordeal or a momentary, superficial and ambiguous play of the concealed spirit, this existence is fully embraced and welcomed by the integral seeker as a field of fulfilment, a field for divine works, a field of the total self-discovery of the concealed and indwelling spirit. A discovery of the Divinity in oneself is his first object, but a total discovery too of the Divinity in the world behind the apparent denial offered by its scheme and figures and, last, a total discovery of the dynamism of some transcendent Eternal; for by its descent this world and self will be empowered to break their disguising envelopes and become divine in revealing form and manifesting process as they now are secretly in their hidden essence.
  
  This object of the Integral Yoga must be accepted wholly by those who follow it, but the acceptance must not be in ignorance of the immense stumbling-blocks that lie in the way of the achievement; on the contrary we must be fully aware of the compelling cause of the refusal of so many other disciplines to regard even its possibility, much less its imperative character, as the true meaning of terrestrial existence. For here in the works of life in the earth-nature is the very heart of the difficulty that has driven Philosophy to its heights of aloofness and turned away even the eager eye of Religion from the malady of birth in a mortal body to a distant Paradise or a silent peace of Nirvana.
  
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  Life refuses the aid of its intermediary energy to the spirit's other workings or is itself refused, they are likely to be reduced for all the effect they can have here to a static seclusion or a golden impotence; or if anything is done, it will be a partial irradiation of our action more subjective than objective, modifying existence perhaps, but without force to change it. Yet if Life brings its forces to the spirit but unregenerate, a worse result may follow since it is likely to reduce the spiritual action of Love or
  Knowledge to diminished and corrupted motions or make them accomplices of its own inferior or perverse workings. Life is indispensable to the completeness of the creative spiritual realisation, but life released, transformed, uplifted, not the ordinary mentalised human-animal life, nor the demoniac or Titanic, nor even the divine and the undivine mixed together. Whatever may be done by other world-shunning or heaven-seeking disciplines, this is the difficult but unavoidable task of the Integral Yoga; it cannot afford to leave unsolved the problem of the outward works of Life, it must find in them their native Divinity and ally it firmly and for ever to the divinities of Love and Knowledge.
  
  --
  
  The Integral Yoga cannot reject the works of Life and be satisfied with an inward experience only; it has to go inward in order to change the outward, making the Life-Force a part and a working of a Yoga-Energy which is in touch with the Divine and divine in its guidance.
  
  --
   and almost fantastically subrational, but of an immense potency for the earth-life. Again behind our mind, our life, our conscious physical there is a larger subliminal consciousness, - there are inner mental, inner vital, inner more subtle physical reaches supported by an inmost psychic existence which is the animating soul of all the rest; and in these hidden reaches too lie a mass of numerous pre-existent personalities which supply the material, the motive-forces, the impulsions of our developing surface existence. For in each one of us here there may be one central person, but also a multitude of subordinate personalities created by the past history of its manifestation or by expressions of it on these inner planes which support its present play in this external material cosmos. And while on our surface we are cut off from all around us except through an exterior mind and sense contact which delivers but little of us to our world or of our world to us, in these inner reaches the barrier between us and the rest of existence is thin and easily broken; there we can feel at once
  - not merely infer from their results, but feel directly - the action of the secret world-forces, mind-forces, life-forces, subtle physical forces that constitute universal and individual existence; we shall even be able, if we will but train ourselves to it, to lay our hands on these world-forces that throw themselves on us or surround us and more and more to control or at least strongly modify their action on us and others, their formations, their very movements. Yet again, above our human mind are still greater reaches superconscient to it and from there secretly descend influences, powers, touches which are the original determinants of things here and, if they were called down in their fullness, could altogether alter the whole make and economy of life in the material universe. It is all this latent experience and knowledge that the Divine Force working upon us by our opening to it in the Integral Yoga, progressively reveals to us, uses and works out the consequences as means and steps towards a transformation of our whole being and nature. Our life is thenceforth no longer a little rolling wave on the surface, but interpenetrant if not coincident with the cosmic life. Our spirit, our self rises not only into an inner identity with some wide cosmic Self but into
  
  --
  * *
  The nature of the Integral Yoga so conceived, so conditioned, progressing by these spiritual means, turning upon this integral transformation of the nature, determines of itself its answer to the question of the ordinary activities of life and their place in the Yoga.
  
  --
  
  A radical and total change of consciousness is not only the whole meaning but, in an increasing force and by progressive stages, the whole method of the Integral Yoga.
  

1.06_-_The_Four_Powers_of_the_Mother, #The Mother With Letters On The Mother, #Sri Aurobindo, #Integral Yoga
  author class:Sri Aurobindo
  subject:Integral Yoga
  

1.07_-_Standards_of_Conduct_and_Spiritual_Freedom, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  class:chapter
  subject:Integral Yoga
  author class:Sri Aurobindo

1.08_-_The_Supreme_Will, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  class:chapter
  subject:Integral Yoga
  class:The Synthesis Of Yoga

1.09_-_Equality_and_the_Annihilation_of_Ego, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  author class:Sri Aurobindo
  subject:Integral Yoga
  class:The Synthesis Of Yoga

1.1.02_-_The_Aim_of_the_Integral_Yoga, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  object:1.1.02 - The Aim of the Integral Yoga
  class:chapter
  --
  
  The Aim of the Integral Yoga
  A Yoga of Divine Life
  --
  
  The Aim of the Integral Yoga
  
  --
  
  The Aim of the Integral Yoga
  

1.11_-_The_Master_of_the_Work, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  object:1.11 - The Master of the Work
  subject class:Integral Yoga
  subject:Integral Yoga
  author class:Sri Aurobindo
  --
     But the passage is long and the labour arduous before we can look upon him with eyes that see true, and still longer and more arduous must be our endeavour if we would rebuild ourselves in his true image. The Master of the work does not reveal himself at once to the seeker. Always it is his Power that acts behind the veil, but it is manifest only when we renounce the egoism of the worker, and its direct movement increases in proportion as that renunciation becomes more and more concrete. Only when our surrender to his divine shakti is absolute, shall we have the right to live in his absolute presence. And only then can we see our work throw itself naturally, completely and simply into the mould of the Divine Will.
     There must, therefore, be stages and gradations in our approach to this perfection, as there are ill the progress towards all other perfection on any plane of Nature. The vision of the full glory may come to us before, suddenly or slowly, once or often, but until the foundation is complete, it is a summary and concentrated, not a durable and all-enveloping experience, not a lasting presence. The amplitudes, the infinite contents of the Divine Revelation come afterwards and unroll gradually their power and their significance. Or, even, the steady vision can be there on the summits of our nature, but the perfect response of the lower members comes only by degrees. In all Yogas the first requisites are faith and patience. The ardours of the heart and the violences of the eager will that seek to take the kingdom of heaven by storm can have miserable reactions if they disdain to support their vehemence on these humbler and quieter auxiliaries. And in the long and difficult Integral Yoga there must be an integral faith and an unshakable patience.
     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.
  --
     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 altogether 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.
     After the removal of the veil of ego, the removal of the veil of Nature and her inferior modes that govern our mind, life and body. As soon as the limits of the ego begin to fade, we see how that veil is constituted and detect the action of cosmic Nature in us, and in or behind cosmic Nature we sense the presence of the cosmic Self and the dynamisms of the world-pervading Ishwara. The Master of the instrument stands behind all this working, and even within the working there is his touch and the drive of a great guiding or disposing Influence. It is no longer ego or ego-force that we serve; we obey the World-Master and his evolutionary impulse. At each step we say in the language of the Sanskrit verse, "Even as I am appointed by Thee seated in my heart, so, 0 Lord, I act." But still this action may be of two very different kinds, one only illumined, the other transformed and uplifted into a greater supernature. For we may keep on in the way of action upheld and followed by our nature when by her and her illusion of egoism we were "turned as if mounted on a machine," but now with a perfect understanding of the mechanism and its utilisation for his world purposes by the Master of works whom we feel behind it. This is indeed as far as even many great Yogis have reached on the levels of spiritualised mind; but it need not be so always, for there is a greater supramental possibility. It is possible to rise beyond spiritualised mind and to act spontaneously in the living presence of the original divine Truth-Force of the Supreme Mother Our motion one with her motion and merged in it, our will one with her will, our energy absolved
  --
     In a Yoga lived entirely on the spiritualised mental plane it is possible and even usual for these three fundamental aspects of the divine -- the Individual or Immanent, the Cosmic and the Transcendent -- to stand out as separate realisations. Each by itself then appears sufficient to satisfy the yearning of the seeker. Alone with the personal Divine in the inner heart's illumined secret chamber, he can build his being into the Beloved's image and ascend out of fallen Nature to dwell with him in some heaven of the Spirit. Absolved in the cosmic wideness, released from ego, his personality reduced to a point of working of the universal Force, himself calm, liberated, deathless in universality, motionless in the Witness Self even while outspread without limit in unending Space and Time, he can enjoy in the world the freedom of the Timeless. One-pointed towards some ineffable Transcendence, casting away his personality, shedding from him the labour and trouble of the universal Dynamis, he can escape into an inexpressible Nirvana, annul all things in an intolerant exaltation of flight into the Incommunicable.
     But none of these achievements is enough for one who seeks the wide completeness of an Integral Yoga. An individual salvation is not enough for him; for he finds himself opening to a cosmic consciousness which far exceeds by its breadth and vastness the narrower intensity of a limited individual fulfilment, and its call is imperative; driven by that immense compulsion, he must break through all separative boundaries, spread himself in world-Nature, contain the universe. Above too, there is urgent upon him a dynamic realisation pressing from the Supreme upon this world of beings, and only some encompassing and exceeding of the cosmic consciousness can release into manifestation here that yet unlavished splendour. But the cosmic consciousness too is not sufficient; for it is not all the Divine Reality, not integral. There is a divine secret behind personality that he must discover; there, waiting in it to be delivered here into Time, stands the mystery of the embodiment of the Transcendence. In the cosmic consciousness there remains at the end a hiatus, an unequal equation of a highest Knowledge that can liberate but not effectuate with a Power seeming to use a limited Knowledge or masking itself with a surface Ignorance that can create but creates imperfection or a perfection transient, limited and in fetters. On one side there is a free undynamic Witness and on the other side a bound Executrix of action who has not been given all the means of action. The reconciliation of these companions and opposites seems to be reserved, postponed, held back in an Unmanifest still beyond us. But, again, a mere escape into some absolute Transcendence leaves personality unfulfilled and the universal action inconclusive and cannot satisfy the integral seeker. He feels that the Truth that is for ever is a Power that creates as well as a stable Existence; it is not a Power solely of illusory or ignorant manifestation. The eternal Truth can manifest its truths in Time; it can create in Knowledge and not only in Inconscience and Ignorance. A divine Descent no less than an ascent to the Divine is possible; there is a prospect of the bringing down of a future perfection and a present deliverance. As his knowledge widens, it becomes for him more and more evident that it was this for which the Master of Works cast down the soul within him here as a spark of his fire into the darkness, that it might grow there into a centre of the Light that is for ever.
     The Transcendent, the Universal, the Individual are three powers overarching, underlying and penetrating the whole manifestation; this is the first of the Trinities. In the unfolding of consciousness also, these are the three fundamental terms and none of them can be neglected if we would have the experience of the whole Truth of existence. Out of the individual we wake into a vaster freer cosmic consciousness; but out of the universal too with its complex of forms and powers we must emerge by a still greater self-exceeding into a consciousness without limits that is founded on the Absolute. And yet in this ascension we do not really abolish but take up and transfigure what we seem to leave; for there is a height where the three live eternally in each other, on that height they are blissfully joined in a nodus of their harmonised oneness. But that summit is above the highest and largest spiritualised mentality, even if some reflection of it can be experienced there; mind, to attain to it, to live there, must exceed itself and be transformed into a supramental gnostic light, power and substance. In this lower diminished consciousness a harmony can indeed be attempted, but it must always remain imperfect: a co-ordination is possible, not a simultaneous fused fulfilment. An ascent out of the mind is, for any greater realisation, imperative. Or else, there must be, with the ascent or consequent to it, a dynamic descent of the self-existent Truth that exists always uplifted ill its own light above Mind, eternal, prior to the manifestation of Life and Matter.
  --
  
     But that is the end of a long and difficult journey, and the Master of works does not wait till then to meet the seeker on the path of Yoga and put his secret or half-shown Hand upon him and upon his inner life and actions. Already he was there in the world as the Originator and Receiver of works behind the dense veils of the Inconscient, disguised in force of Life, visible to the Mind through symbol godheads and figures. It may well be in these disguises that he first meets the soul destined to the way of the Integral Yoga. Or even, wearing still vaguer masks, he may be conceived by us as an Ideal or mentalised as an abstract Power of Love, Good, Beauty or Knowledge; or, as we turn our feet towards the Way, he may come to us veiled as the call of Humanity or a Will in things that drives towards the deliverance of the world from the grasp of Darkness and Falsehood and Death and Suffering-the great quaternary of the Ignorance. Then, after we have entered the path, he envelops us with his wide and mighty liberating Impersonality or moves near to us with the face and form of a personal Godhead. In and around us we feel a Power that upholds and protects and cherishes; we hear a Voice that guides; a conscious Will greater than ourselves rules us; an imperative Force moves our thought and actions and our very body; an ever-widening Consciousness assimilates ours, a living Light of Knowledge lights all within, or a Beatitude invades us; a Mightiness presses from above, concrete, massive and overpowering, and penetrates and pours itself into the very stuff of our nature; a Peace sits there, a Light, a Bliss, a Strength, a Greatness. Or there are relations, personal, intimate as life itself, sweet as love, encompassing like the sky, deep like deep waters. A Friend walks at our side; a Lover is with us in our heart's secrecy; a Master of the Work and the Ordeal points our way; a Creator of things uses us as his instrument; we are in the arms of the eternal Mother All these more seizable aspects in which the Ineffable meets us are truths and not mere helpful symbols or useful imaginations; but as we progress, their first imperfect formulations in our experience yield to a larger vision of the one Truth that is behind them. At each step their mere mental masks are shed and they acquire a larger, a profounder, a more intimate significance. At last on the supramental borders all these Godheads combine their sacred forms and, without at all ceasing to be, coalesce together. On this path the Divine Aspects have not revealed themselves only in order to be cast away, they are not temporary spiritual conveniences or compromises with an illusory Consciousness or dream-figures mysteriously cast upon us by the incommunicable superconscience of the Absolute; on the contrary, their power increases and their absoluteness reveals itself as they draw near to the Truth from which they issue.
     For that now superconscient Transcendence is a Power as well as an Existence. The supramental Transcendence is not a vacant Wonder, but an inexpressible which contains for ever all essential things that have issued from it; it holds them there in their supreme everlasting reality and their own characteristic absolutes. The diminution, division, degradation that create here the sense of an unsatisfactory puzzle, a mystery of Maya, themselves diminish and fall from us in, our ascension, and the Divine Powers assume their real forms and appear more and more as the terms of a Truth in process of realisation here. A soul of the Divine is here slowly awaking out of its involution and concealment in the material Inconscience. The Master of our works is not a Master of illusions, but a supreme Reality who is working out his self-expressive realities delivered slowly from the cocoons of the Ignorance in which for the purposes of an evolutionary manifestation they were allowed for a while to slumber. For the supramental Transcendence is not a thing absolutely apart and unconnected with our present existence. It is a greater Light out of which all this has come for the adventure of the Soul lapsing into the Inconscience and emerging out of it, and, while that adventure proceeds, it waits superconstient above our minds till it can become conscious in us. Hereafter it will unveil itself and by the unveiling reveal to us all the significance of our own being and our works; for it will disclose the Divine whose fuller manifestation in the world will release and accomplish that covert significance.
     In that disclosure the Transcendent Divine will be more and more made known to us as the supreme Existence and the Perfect Source of all that we are; but equally we shall see him as a Master of works and creation prepared to pour out more and more of himself into the field of his manifestation. The cosmic consciousness and its action will appear no longer as a huge regulated Chance, but as a field of the manifestation; there the Divine is seen as a presiding and pervading Cosmic Spirit who receives all out of the Transcendence and develops what descends into forms that are now an opaque disguise or a baffling half-disguise, but destined to be a transparent revelation. The individual consciousness will recover its true sense and action; for it is the form of a Soul sent out from the Supreme and, in spite of all appearances, a nucleus or nebula in which the Divine Mother Force is at work for the victorious embodiment of the timeless and formless Divine in Time and Matter. This will reveal itself slowly to our vision and experience as the will of the Master of works and as their own ultimate significance, which alone gives to world-creation and to our own action in the world a light and a meaning. To recognise that and to strive towards its effectuation is the whole burden of the Way of Divine Works in the Integral Yoga.
  

1.12_-_The_Divine_Work, #unset, #Sri Aurobindo, #Integral Yoga
  class:chapter
  subject class:Integral Yoga
  subject:Integral Yoga
  author class:Sri Aurobindo
  --
  the light and force of our spiritual self in union with the Divine
  is the last state of this Integral Yoga of Works. The truest reason
  why we must seek liberation is not to be delivered, individually, from the sorrow of the world, though that deliverance too

1.13_-_The_Supermind_and_the_Yoga_of_Works, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  N Integral Yoga includes as a vital and indispensable element in its total and ultimate aim the conversion of the whole being into a higher spiritual consciousness and a larger divine existence. Our parts of will and action, our parts of knowledge, our thinking being, our emotional being, our being of life, all our self and nature must seek the Divine, enter into the Infinite, unite with the Eternal. But man's present nature is limited, divided, unequal, - it is easiest for him to concentrate in the strongest part of his being and follow a definite line of progress proper to his nature: only rare individuals have the strength to take a large immediate plunge straight into the sea of the Divine Infinity. Some therefore must choose as a startingpoint a concentration in thought or contemplation or the mind's one-pointedness to find the eternal reality of the Self in them; others can more easily withdraw into the heart to meet there the
  Divine, the Eternal: yet others are predominantly dynamic and active; for these it is best to centre themselves in the will and enlarge their being through works. United with the Self and source of all by their surrender of their will into its infinity, guided in their works by the secret Divinity within or surrendered to the

12.05_-_Beauty, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga

2.01_-_The_Object_of_Knowledge, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  author class:Sri Aurobindo
  subject:Integral Yoga
  part:part III - The Yoga of Integral Knowledge
  subject: Integral Yoga
  summary:The object of our knowledge is the absolute; to reach it we must initially use the mind, but ultimately use supramental faculties; traditionally the mind, life, and body are rejected, while here only the ignorance is, and extinction of our worldly existence is not necessary, because this Brahman is manifest as it, also. - David Hutchinson

2.02_-_The_Status_of_Knowledge, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  class:The Synthesis Of Yoga
  subject:Integral Yoga
  

2.02_-_Yoga, #Words Of The Mother II, #The Mother, #Integral Yoga
  
  The Integral Yoga
  Three Conceptions of the World
  --
  Words of the Mother II
   starts where the others end. Once the union with the Supreme is realised one must bring down that realisation to the exterior world and change the conditions of life upon the earth until a total transformation is accomplished. In accordance with this aim, the sadhaks of the Integral Yoga do not retire from the world to lead a life of contemplation and meditation. Each one must devote at least one third of his time to a useful work. All activities are represented in the Ashram and each one chooses the work most congenial to his nature, but must do it in a spirit of service and unselfishness, keeping always in view the aim of integral transformation.
  

2.03_-_The_Integral_Yoga, #Words Of The Mother II, #The Mother, #Integral Yoga
  object:2.03 - The Integral Yoga
  class:chapter
  --
  
  The Integral Yoga
  
  --
  *
  To those who want to practise the Integral Yoga, it is strongly advised to abstain from three things:
  1) Sexual intercourse
  --
  The more I go, the more I know that it is in work that Sri
  Aurobindos Integral Yoga is best done.
  
  --
  *
  It is not what you do but the spirit in which you do it that is important for the Integral Yoga.
  

2.03_-_The_Purified_Understanding, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  class:The Synthesis Of Yoga
  subject:Integral Yoga
  

2.04_-_Concentration, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  author class:Sri Aurobindo
  subject:Integral Yoga
  part:part III - The Yoga of Integral Knowledge
  --
  
  4:We have, however, conceived as the aim of an Integral Yoga something more complex and less exclusive-less exclusively positive of the highest condition of the soul, less exclusively negative of its divine radiations. We must aim indeed at the Highest, the Source of all, the Transcendent but not to the exclusion of that which it transcends, rather as the source of an established experience and supreme state of the soul which shall transform all other states and remould our consciousness of the world into the form of its secret Truth. We do not seek to excise from our being all consciousness of the universe, but to realise God, Truth and Self in the universe as well as transcendent of it. We shall seek therefore not only the Ineffable, but also His manifestation as infinite being, consciousness and bliss embracing the universe and at play in it. For that triune infinity is His supreme manifestation and that we shall aspire to know, to share in and to become; and since we seek to realise this Trinity not only in itself but in its cosmic play, we shall aspire also to knowledge of and participation in the universal divine Truth, Knowledge, Will, Love which are His secondary manifestation. His divine becoming. With this too we shall aspire to identify ourselves, towards this too we shall strive to rise and, when the period of effort is passed, allow it by our renunciation of all egoism to draw us up into itself in our being and to descend into us and embrace us in all our becoming. This not only as a means of approach and passage to His supreme transcendence, but as the condition, even when we possess and are possessed by the Transcendent, of a divine life in the manifestation of the cosmos.
  
  --
  
  9:This is the process of concentrated meditation; but a more strenuous method is the fixing of the whole mind in concentration on the essence of the idea only, so as to reach not the thought-knowledge or the psychological experience of the subject, but the very essence of the thing behind the idea. In this process thought ceases and passes into the absorbed or ecstatic contemplation of the object or by a merging into it m an inner Samadhi. If this be the process followed, then subsequently the state into which we rise must still be called down to take possession of the lower being, to shed its light, power and bliss on our ordinary consciousness. For otherwise we may possess it, as many do, in the elevated condition or in the inward Samadhi, but we shall lose our hold of it when we awake or descend into the contacts of the world; and this truncated possession is not the aim of an Integral Yoga.
  
  --
  
  10:Ordinarily, once this state is obtained, strenuous concentration will be found no longer necessary. A free concentration of will310 using thought merely for suggestion and the giving of light to the lower members will take its place. This Will will then insist on the physical being, the vital existence, the heart and the mind remoulding themselves in the forms of the Divine which reveal themselves out of the silent Brahman. By swifter or slower degrees according to the previous preparation and purification of the members, they will be obliged with more or less struggle to obey the law of the will and its thought-suggestion, so that eventually the knowledge of the Divine takes possession of our consciousness on all its planes and the image of the Divine is formed in our human existence even as it was done by the old Vedic Sadhakas. For the Integral Yoga this is the most direct and powerful discipline.
  

2.05_-_Aspects_of_Sadhana, #Words Of The Mother II, #The Mother, #Integral Yoga
  The Examiners
  The Integral Yoga consists of an uninterrupted series of examinations that one has to undergo without any previous warning, thus obliging you to be constantly on the alert and attentive.
  

2.05_-_Renunciation, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  For the Sadhaka of an Integral Yoga none of these reasons are valid. With weakness and selfishness, however spiritual in their guise or trend, he can have no dealings; a divine strength and courage and a divine compassion and helpfulness are the very stuff of that which he would be, they are that very nature of the Divine which he would take upon himself as a robe of spiritual light and beauty. The revolvings of the great wheel bring to him no sense of terror or giddiness; he rises above it in hia soul and knows from above their divine law and their divine purpose. The difficulty of harmonising the divine life with human living, of being in God and yet living in man is the very difficulty that he is set here to solve and not to shun. He has learned that the joy, the peace and the deliverance are an imperfect crown and no real possession if they do not form a state secure in itself, inalienable to the soul, not dependent on aloofness and inaction but firm in the storm and the race and the battle, unsullied whether by the joy of the world or by its suffering. The ecstasy of the divine embrace will not abandon him because he obeys the impulse of divine love for God in humanity; or if it seems to draw back from him for a while, he knows by experience that it is to try and test him still farther so that some imperfection in his own way of meeting it may fall away from him. Personal salvation he does not seek except as a necessity for the human fulfilment and because he who is himself in bonds cannot easily free others, -- though to God nothing is impossible; for a heaven of personal joys he has no hankerings even as a hell of personal sufferings has for him no terrors. If there is an opposition between the spiritual life and that of the world, it is that gulf which he is here to bridge, that opposition which he is here to change into a harmony. If the world is ruled by the flesh and the devil, all the more reason that the children of Immortality should be here to conquer it for God and the Spirit. If life is an insanity, then there are so many million souls to whom there must be brought the light of divine reason; if a dream, yet is it real within itself to so many dreamers who must be brought either to dream nobler dreams or to awaken; or if a lie, then the truth has to be given to the deluded. Nor, if it be said that only by the luminous example of escape from the world can we help the world, shall we accept that dogma, since the contrary example of great Avataras is there to show that not only by rejecting the life of the world as it is can we help, but also and more by accepting and uplifting it. And if it is a play of the All-Existence, then we may well consent to play out our part in it with grace and courage, well take delight in the game along with our divine Playmate.
  
  --
  class:The Synthesis Of Yoga
  subject:Integral Yoga
  

2.06_-_The_Synthesis_of_the_Disciplines_of_Knowledge, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  Therefore our Integral Yoga will take up these various disciplines arid concentrations, but harmonise and if possible fuse them by a synthesis which removes their mutual exclusions. Not realising the Lord and the All, only to reject them for silent Self or Unknowable Absolute as would an exclusively transcendental, nor living for the Lord alone or in the All alone as would an exclusively theistic or an exclusively pantheistic Yoga, the seeker of integral knowledge will limit himself neither in his thought nor in his practice nor in his realisation by any religious creed or philosophical dogma. He will seek the Truth of existence in its completeness. The ancient disciplines he will not reject, for they rest upon eternal truths, but he will give them an orientation in conformity with his aim.
  
  --
  class:The Synthesis Of Yoga
  subject:Integral Yoga
  

2.07_-_The_Release_from_Subjection_to_the_Body, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  This side of the method belongs properly to the Yoga of self-perfection; but it is as well to speak briefly of these things here both because we thereby lay a basis for what we shall have to say of self-perfection, which is a part of the Integral Yoga, and because we have to correct the false notions popularised by materialistic Science. According to this Science the normal mental and physical states and the relations between mind and body actually established by our past evolution are the right, natural and healthy conditions and anything other, anything opposite to them is either morbid and wrong or a hallucination, self-deception and insanity. Needless to say, this conservative principle is entirely ignored by Science itself when it so diligently and successfully improves on the normal operations of physical Nature for the greater mastery of Nature by man. Suffice it to say here once for all that a change of mental and physical state and of relations between the mind and body which increases the purity and freedom of the being, brings a clear joy and peace and multiplies the power of the mind over itself and over the physical functions, brings about in a word man's greater mastery of his own nature, Is obviously not morbid and cannot be considered a hallucination or self-deception since its effects are patent and positive. In fact, it is simply a willed advance of Nature in her evolution of the Individual, an evolution which she will carry out in any case but in which she chooses to utilise the human will as her chief agent, because her essential aim is to lead the Purusha to conscious mastery over herself.
  
  --
  class:The Synthesis Of Yoga
  subject:Integral Yoga
  

2.08_-_The_Release_from_the_Heart_and_the_Mind, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  class:The Synthesis Of Yoga
  subject:Integral Yoga
  

2.09_-_The_Release_from_the_Ego, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  For the disciple of an Integral Yoga there can be no hesitation; as a seeker of knowledge it is the integral knowledge and not anything either half-way and attractive or high-pinnacled and exclusive he must seek. He must soar to the utmost height, but also circle and spread to the most all-embracing wideness, not binding himself to any rigid structure of metaphysical thought, but free to admit and contain all the soul's highest and greatest and fullest and most numerous experiences. If the highest height of spiritual experience, the sheer summit of all realisation is the absolute union of the soul with the Transcendent who exceeds the individual and the universe, the widest scope of that union is the discovery of that very Transcendent as the source, support, continent, informing and constituent spirit and substance of both these manifesting powers of the divine Essence and the divine Nature. Whatever the path, this must be for him the goal. The Yoga of Action also is not fulfilled, is not absolute, is not victoriously complete until the seeker has felt and lives in his essential and integral oneness with the Supreme. One he must be with the Divine will in his highest and inmost and in his widest being and consciousness, in work, his will, his power of action, his mind, body, life. Otherwise he is only released from the illusion of individual works, but not released from the illusion of separate being and instrumentality. As the servant and instrument of the Divine, he works, but the crown of his labour and its perfect base or motive is oneness with that which he serves and fulfils. The Yoga of devotion too is complete only when the lover and the Beloved are unified and difference is abolished in the ecstasy of a divine oneness, and yet in the mystery of this unification there is the sole existence of the Beloved but no extinction or absorption of the lover. It is the highest unity which is the express direction of the path of knowledge, the call to absolute oneness is its impulse, the experience of it its magnet: but it is this very highest unity which takes as its field of manifestation in him the largest possible cosmic wideness. Obeying the necessity to withdraw successively from the practical egoism of our triple nature and its fundamental ego-sense, we come to the realisation of the spirit, the self, lord of this individual human manifestation, but our knowledge is not integral if we do not make this self in the individual one with the cosmic spirit and find their greater reality above in an inexpressible but not Unknowable Transcendence. That Jiva, possessed of himself, must give himself up into the being of the Divine. The self of the man must be made one with the Self of all; the self of the finite , individual must pour itself into the boundless finite and that cosmic spirit must be exceeded in the transcendent Infinite.
  
  --
  
  When there is an insufficient purity in the mental being, the release appears at first to be partial and temporary; the Jiva seems to descend again into the egoistic life and the higher consciousness to be withdrawn from him. In reality, what happens is that a cloud or veil intervenes between the lower nature and the higher consciousness and the prakriti resumes for a time its old habit of working under the pressure but not always with a knowledge or present memory of that high experience. What works in it then is a ghost of the old ego supporting a mechanical repetition of the old habits upon the remnants of confusion and impurity still left in the system. The cloud intervenes and disappears, the rhythm of ascent and descent renews itself until the impurity has been worked out. This period of alternations may easily be long in the Integral Yoga; for there an entire perfection of the system is required; it must be capable at all times and in all conditions and all circumstances, whether of action or inaction, of admitting and then living in the consciousness of the supreme Truth. Nor is it enough for the Sadhaka to have the utter realisation only in the trance of Samadhi or in a motionless quietude, but he must in trance or in waking, in passive reflection or energy of action be able to remain in the constant Samadhi of the firmly founded Brahmic consciousness349a. But if or when our conscious being has become sufficiently pure and clear, then there is a firm station in the higher consciousness. The impersonalised Jiva, one with the universal or possessed by the Transcendent, lives high-seated above349b and looks down undisturbed at whatever remnants of the old working of Nature may revisit the system. He cannot be moved by the workings of the three modes of prakriti in his lower being, nor can he be shaken from his station by the attacks even of grief and suffering. And finally, there being no veil between, the higher peace overpowers the lower disturbance and mobility. There is a settled silence in which the soul can take sovereign possession of itself above and below and altogether.
  
  --
  
  These ideas of dream and illusion are simply results in our still existent mentality of the new poise of the Jiva and its denial of the claim made upon it by its old mental associations and view of life and existence. In reality, the prakriti does not act for itself or by its own motion, but with the Self as lord; for out of that Silence wells all this action, that apparent Void looses out as if into movement all these infinite riches of experiences. To this realisation the Sadhaka of the Integral Yoga must arrive by the process that we shall hereafter describe. What then, when he so resumes his hold upon the universe and views no longer himself in the world but the cosmos in himself, will be the position of the Jiva or what will fill in his new consciousness the part of the ego-sense? There will be no ego-sense even if there is a sort of individualisation for the purposes of the play of universal consciousness in an individual mind and frame; and for this reason that all will be unforgettably the One and every Person or Purusha will be to him the One in many forms or rather in many aspects and poises, Brahman acting upon Brahman, one Nara-Narayana351 everywhere. In that larger play of the Divine the joy of the relations of divine love also is possible without the lapse into the ego-sense, -- just as the supreme state of human love likewise is described as the unity of one soul in two bodies. The ego-sense is not indispensable to the world-play in which it is so active and so falsifies the truth of things; the truth is always the One at work on itself, at play with itself, infinite in unity, infinite in multiplicity. When the individualised consciousness rises to and lives in that truth of the cosmic play, then even in full action, even in possession of the lower being the Jiva remains still one with the Lord, and there is no bondage and no delusion. He is in possession of Self and released from the ego.
  
  --
  class:The Synthesis Of Yoga
  subject:Integral Yoga
  

2.10_-_The_Realisation_of_the_Cosmic_Self, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  For our real self is not the individual mental being, that is only a figure, an appearance; our real self is cosmic, infinite, it is one with all existence and the inhabitant of all existences. The self behind our mind, life and body is the same as the self behind the mind, life and body of all our fellow-beings, and if we come to possess it, we shall naturally, when we turn to look out again upon them, tend to become one with them in the common basis of our consciousness. It is true that the mind opposes any such identification and if we allow it to persist in its old habits and activities, it will rather strive to bring again its veil of dissonances over our new realisation and possession of self than to shape and subject itself to this true and eternal vision of things. But in the first place, if we have proceeded rightly on the path of our Yoga, we shall have attained to Self through a purified mind and heart, and a purified mind is one that is necessarily passive and open to the knowledge. Secondly, even the mind in spite of its tendency to limit and divide can be taught to think in the rhythm of the unifying Truth instead of the broken terms of the limiting appearance. We must therefore accustom it by meditation and
  concentration to cease to think of things and beings as separately existent in themselves and rather to think always of the One everywhere and of all things as the One. Although we have spoken hitherto of the withdrawing motion of the Jiva as the first necessity of knowledge and as if it were to be pursued alone and by itself, yet in fact it is better for the Sadbaka of the Integral Yoga to unite the two movements. By one he will find the self within, by the other he will find that self in all that seems to us at present to be outside us. It is possible indeed to begin with the latter movement, to realise all things in this visible and sensale existence as God or Brahman or Virat Purusha and then to go beyond to all that is behind the Virat. But this has its inconveniences and it is better, if that be found possible, to combine the two movements.
  
  --
  class:The Synthesis Of Yoga
  subject:Integral Yoga
  

2.11_-_The_Modes_of_the_Self, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  The Sadhaka of an Integral Yoga will take an integral view of his goal and seek its integral realisation. The Divine has many essential modes of His eternal self-manifestation, possesses and finds Himself on many planes and through many poles of His being; to each mode its purpose, to each plane or pole its fulfilment both in the apex and the supreme scope of the eternal Unity. It is necessarily through the individual Self that we must arrive at the One, for that is the basis of all our experience. By Knowledge we arrive at identity with the One; for there is, m spite of the Dualist, an essential identity by which we can plunge into our Source and free ourselves from all bondage to individuality and even from all bondage to universality. Nor is the experience of that identity a gain for knowledge only or for the pure state of abstract being. The height of all our action also, we have seen, is the immersion of ourselves in the Lord through unity with the divine Will or Conscious-Power by the way of works; the height of love is the rapturous immersion of ourselves in unity of ecstatic delight with the object of our love and adoration. But again for divine works in the world the individual Self converts itself into a centre of consciousness through which the divine Will, one with the divine Love and Light, pours itself out in the multiplicity of the universe. We arrive in the same way at our unity with all our fellow-beings through the identity of this self with the Supreme and with the self in all others. At the same time in the action of Nature we preserve by it as soul-form of the One a differentiation which enables us to preserve relations of difference in Oneness with other beings and with the Supreme Himself. The relations will necessarily be very different in essence and spirit from those which we had when we lived entirely in the Ignorance and Oneness was a mere name or a struggling aspiration of imperfect love, sympathy or yearning. Unity will be the law, difference will be simply for the various enjoyment of that unity. Neither descending again into that plane of division which clings to the separation of the ego-sense nor attached to an exclusive seeking for pure identity which cannot have to do with any play of difference, we shall embrace and reconcile the two poles of being where they meet in the infinity of the Highest.
  
  --
  
  The place of the divine Personality in our synthesis will best be considered when we come to speak of the Yoga of devotion; it is enough here to indicate that it has its place and keeps it in the Integral Yoga even when liberation has been attained. There are practically three grades of the approach to the personal Deity; the first in which He is conceived with a particular form or particular qualities as the name and form of the Godhead which our nature and personality prefers365; a second in which He is the one real Person, the All-Personality, the Ananta-guna; a third in which we get back to the ultimate source of all idea and fact of personality in that which the Upanishad indicates by the single word Lie without fixing any attributes. It is there that our realisations of the personal and the impersonal Divine meet and become one in the utter Godhead. For the impersonal Divine is not ultimately an abstraction or a mere principle or a mere state or power and degree of being any more than we ourselves are really such abstractions. The intellect first approaches it through such conceptions, but realisation ends by exceeding them. Through the realisation of higher and higher principles of being and states of conscious existence we arrive not at the annullation of all in a sort of positive zero or even an inexpressible state of existence, but at the transcendent Existence itself which is also the Existent who transcends all definition by personality and yet is always that which is the essence of personality.
  
  --
  class:The Synthesis Of Yoga
  subject:Integral Yoga
  

2.12_-_The_Realisation_of_Sachchidananda, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  class:The Synthesis Of Yoga
  subject:Integral Yoga
  

2.13_-_The_Difficulties_of_the_Mental_Being, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  Further, there are two kinds of realisation of Self or Sachchidananda. One is that of the silent passive quietistic, self-absorbed, self-sufficient existence, consciousness and delight, one, impersonal, without play of qualities, turned away from the infinite phenomenon of the universe or viewing it with indifference and without participation. The other is that of the same existence, consciousness, delight sovereign, free, lord of things, acting out of an inalienable calm, pouring itself out in infinite action and quality out of an eternal self-concentration, the one supreme Person holding in himself all this play of personality in a vast equal impersonality, possessing the infinite phenomenon of the universe without attachment but without any inseparable aloofness, with a divine mastery and an innumerable radiation of his eternal luminous self-delight -- as a manifestation which he holds, but by which he is not held, which he governs freely and by which therefore he is not bound. This is not the personal God of the religions or the qualified Brahman of the philosophers, but that in which personal and impersonal, quality and non-quality are reconciled. It is the Transcendent possessing them both in His being and employing them both as modes for His manifestation. This then is the object of realisation for the Sadhaka of the Integral Yoga.
  
  --
  
  But this is insufficient for the Integral Yoga. There must be a positive transformation and not merely a negative quiescence of the waking mentality. The transformation is possible because, although the divine planes are above the mental consciousness and to enter actually into them we have ordinarily to lose the mental in Samadhi, yet there are in the mental being divine planes superior to our normal mentality which reproduce the conditions of the divine plane proper, although modified by the conditions, dominant here, of mentality. All that belongs to the experience of the divine plane can there be seized, but in the mental way and m a mental form. To these planes of divine mentality it is possible for the developed human being to arise in the waking state; or it is possible for him to derive from them a stream of influences and experiences which shall eventually open to them and transform into their nature his whole waking existence. These higher mental states are the immediate sources, the large actual instruments, the inner stations382 of his perfection.
  
  --
  
  But the Sadhaka of the Integral Yoga has to harmonise all so that they may become a plenary and equal unity of the full realisation of Sachchidananda. Here the last difficulty of mind meets him, its inability to hold at once the unity and the multiplicity. It is not altogether difficult to arrive at and dwell in a pure infinite or even, at the same time, a perfect global experience of the Existence which is Consciousness which is Delight. The mind may even extend its experience of this Unity to the multiplicity so as to perceive it immanent in the universe and in each object, force, movement in the universe or at the same time to be aware of this Existence-Consciousness-Bliss containing the universe and enveloping all its objects and originating all its movements. It is difficult indeed for it to unite and harmonise rightly all these experiences; but still it can possess Sachchidananda at once in himself and immanent in all and the continent of all. But with this to unite the final experience of all this as Sachchidananda and possess objects, movements, forces, forms as no other than He, is the great difficulty for mind. Separately any of these things may be done; the mind may go from one to the other, rejecting one as it arrives at another and calling this the lower or that the higher existence. But to unify without losing, to integralise without rejecting is its supreme difficulty.
  
  --
  class:The Synthesis Of Yoga
  subject:Integral Yoga
  

2.14_-_The_Passive_and_the_Active_Brahman, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  The Integral Yoga of knowledge demands instead a divine return upon world-existence and its first step must be to realise the Self as the All, sarvam bharma. First, concentrating on the Self-existent, we have to realise all of which the mind and senses are aware as a figure of things existing in this pure Self that we now are to our own consciousness. This vision of the pure Self translates itself to the mind-sense and the mind-perception as an infinite Reality in which all exists merely as name and form, not precisely unreal, not a hallucination or a dream, but still only a creation of the consciousness, perceptual and subtly sensible rather than substantial. In this poise of the consciousness all seems to be, if not a dream, yet very much like a representation or puppet-show taking place in the calm, motionless, peaceful, indifferent Self. Our own phenomenal existence is part of this conceptual movement, a mechanical form of mind and body among other forms, ourselves a name of being among other names, automatically mobile in this Self with its all-encompassing, still self-awareness. The active consciousness of the world is not present in this state to our realisation, because thought has been stilled in us and therefore our own consciousness is perfectly still and inactive, -- whatever we do, seems to be purely mechanical, not attended with any conscious origination by our active will and knowledge. Or if thought occurs, that also happens mechanically like the rest, like the movement of our body, moved by the unseen springs of Nature as in the plant and element and not by any active will of our self-existence. For this Self is the immobile and does not originate or take part in the action which it allows. This Self is the All in the sense only of being the infinite One who is immutably and contains all names and forms.
  
  --
  class:The Synthesis Of Yoga
  subject:Integral Yoga
  

2.15_-_Reality_and_the_Integral_Knowledge, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  author class:Sri Aurobindo
  subject:Integral Yoga
  This Self is to be won by the Truth and by an integral knowledge. Mundaka Upanishad.1

2.15_-_The_Cosmic_Consciousness, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  class:The Synthesis Of Yoga
  subject:Integral Yoga
  

2.16_-_Oneness, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  The complete realisation of unity is therefore the essence of the integral knowledge and of the Integral Yoga. To know Sachchidananda one in Himself and one in all His manifestation is the basis of knowledge; to make that vision of oneness real to the consciousness in its status and in its action, and to become that by merging the sense of separate individuality in the sense of unity with the Being and with all beings is its effectuation in Yoga of knowledge; to live, think, feel, will and act in that sense of unity is its effectuation in the individual being and the individual life. This realisation of oneness and this practice of oneness in difference is the whole of the Yoga.
  
  --
  
  The Integral Yoga of knowledge has to recognise the double nature of this manifestation, -- for there is the higher nature of Sachchidananda in which He is found and the lower nature of mind, life and body in which He is veiled, -and to reconcile and unite the two in the oneness of the illumined realisation. We have not to leave them separate so that we live a sort of double life, spiritual within or above, mental and material in our active and earthly living; we have to re-view and remould the lower living in the light, force and joy of the higher reality. We have to realise Matter as a sense-created mould of Spirit, a vehicle for all manifestation of the light, force and joy of Sachchidananda in the highest conditions of terrestrial being and activity. We have to see Life as a channel for the infinite Force divine and break the barrier of a sense-created and mind-created farness and division from it so that that divine Power may take possession of and direct and change all our life-activities until our vitality transfigured ceases in the end to be the limited life-force which now supports mind and body and becomes a figure of the all-blissful conscious-force of Sachchidananda. We have similarly to change our sensational and emotional mentality into a play of the divine Love and universal Delight; and we have to surcharge the intellect which seeks to know and will in us with the light of the divine Knowledge-Will until it is transformed into a figure of that higher and sublime activity.
  
  --
  class:The Synthesis Of Yoga
  subject:Integral Yoga
  

2.16_-_The_Integral_Knowledge_and_the_Aim_of_Life;_Four_Theories_of_Existence, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  author class:Sri Aurobindo
  subject:Integral Yoga
  When all the desires that cling to the heart are loosed away from it, then the mortal becomes immortal, even here he possesses the Eternal. Brihadaranyaka Upanishad.1

2.17_-_The_Progress_to_Knowledge_-_God,_Man_and_Nature, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  author class:Sri Aurobindo
  subject:Integral Yoga
  Thou art That, O Swetaketu. Chhandogya Upanishad.1

2.17_-_The_Soul_and_Nature, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  class:The Synthesis Of Yoga
  subject:Integral Yoga
  

2.18_-_The_Evolutionary_Process_-_Ascent_and_Integration, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  author class:Sri Aurobindo
  subject:Integral Yoga
  As he mounts from peak to peak, . . . Indra makes him conscious of that goal of his movement. Rig Veda.1

2.18_-_The_Soul_and_Its_Liberation, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  class:The Synthesis Of Yoga
  subject:Integral Yoga
  

2.19_-_Out_of_the_Sevenfold_Ignorance_towards_the_Sevenfold_Knowledge, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  author class:Sri Aurobindo
  subject:Integral Yoga
  Seven steps has the ground of the Ignorance, seven steps has the ground of the Knowledge. Mahopanishad.1

2.19_-_The_Planes_of_Our_Existence, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  Chapter Number:19
  subject: Integral Yoga
  class:The Synthesis Of Yoga

2.20_-_The_Lower_Triple_Purusha, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  class:The Synthesis Of Yoga
  subject:Integral Yoga
  

2.20_-_The_Philosophy_of_Rebirth, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  author class:Sri Aurobindo
  subject:Integral Yoga
  An end have these bodies of an embodied soul that is eternal; it is not born nor dies nor is it that having been it will not be again. It is unborn, ancient, everlasting; it is not slain with the slaying of the body. As a man casts from him his wornout garments and takes others that are new, so the embodied being casts off its bodies and joins itself to others that are new.

2.21_-_The_Ladder_of_Self-transcendence, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  class:The Synthesis Of Yoga
  subject:Integral Yoga
  

2.21_-_The_Order_of_the_Worlds, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  author class:Sri Aurobindo
  subject:Integral Yoga
  

2.22_-_Rebirth_and_Other_Worlds;_Karma,_the_Soul_and_Immortality, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  author class:Sri Aurobindo
  subject:Integral Yoga
  He passes in his departure from this world to the physical Self; he passes to the Self of life; he passes to the Self of mind; he passes to the Self of knowledge; he passes to the Self of bliss; he moves through these worlds at will.

2.22_-_Vijnana_or_Gnosis, #unset, #Sri Aurobindo, #Integral Yoga
  class:The Synthesis Of Yoga
  subject:Integral Yoga
  

2.23_-_Man_and_the_Evolution, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  author class:Sri Aurobindo
  subject:Integral Yoga
  The one Godhead secret in all beings, all-pervading, the inner Self of all, presiding over all action, witness, conscious knower and absolute . . . the One in control over the many who are passive to Nature, fashions one seed in many ways. Swetaswatara Upanishad.1

2.23_-_The_Conditions_of_Attainment_to_the_Gnosis, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  class:The Synthesis Of Yoga
  subject:Integral Yoga
  

2.24_-_Gnosis_and_Ananda, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  class:The Synthesis Of Yoga
  subject:Integral Yoga
  

2.24_-_The_Evolution_of_the_Spiritual_Man, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  author class:Sri Aurobindo
  subject:Integral Yoga
  Even as men come to Me, so I accept them. It is my path that men follow from all sides. . . . Whatever form the worshipper chooses to worship with faith, I set in him firm faith in it, and with that faith he puts his yearning into his adoration and gets his desire dispensed by me. But limited is that fruit. Those whose sacrifice is to the gods, to elemental spirits, reach the gods, reach the elemental spirits, but those whose sacrifice is to Me, to Me they come. Gita.1

2.25_-_The_Higher_and_the_Lower_Knowledge, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  This is the goal; we have seen also what are the essentials of the method. But here we have first to consider briefly one side of the question of method which we have hitherto left untouched. In the system of an Integral Yoga the principle must be that all life is a part of the Yoga; but the knowledge which we have been describing seems to be not the knowledge of what is ordinarily understood as life, but of something behind life. There are two kinds of knowledge, that which seeks to understand the apparent phenomenon of existence externally, by an approach from outside, through the intellect, -- this is the lower knowledge, the knowledge of the apparent world; secondly, the knowledge which seeks to know the truth of existence from within, in its source and reality, by spiritual realisation. Ordinarily, a sharp distinction is drawn between the two, and it is supposed that when we get to the higher knowledge, the God-knowledge, then the rest, tile world-knowledge, becomes of no concern to us: but in reality they are two sides of one seeking. All knowledge is ultimately the knowledge of God, through himself, through Nature, through her works. Mankind has first to seek this knowledge through the external life; for until its mentality is sufficiently developed, spiritual knowledge is not really possible, and in proportion as it is developed, the possibilities of spiritual knowledge become richer and fuller.
  
  --
  class:The Synthesis Of Yoga
  subject:Integral Yoga
  

2.25_-_The_Triple_Transformation, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  author class:Sri Aurobindo
  subject:Integral Yoga
  A conscious being is in the centre of the self, who rules past and future; he is like a fire without smoke. . . . That, one must disengage with patience from one's own body. Katha Upanishad.1

2.26_-_Samadhi, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  Intimately connected with the aim of the Yoga of Knowledge which must always be the growth, the ascent or the withdrawal into a higher or a divine consciousness not now normal to us, is the importance attached to the phenomenon of Yogic trance, to Samadhi. It is supposed that there are states of being which can only be gained in trance; that especially is to be desired in which all action of awareness is abolished and there is no consciousness at all except the pure supramental immersion in immobile, timeless and infinite being. By passing away in this trance the soul departs into the silence of the highest Nirvana without possibility of return into any illusory or inferior state of existence. Samadhi is not so all-important in the Yoga of devotion, but it still has its place there as the swoon of being into which the ecstasy of divine love casts the soul. To enter into it is the supreme step of the ladder of Yogic practice in Rajayoga and Hathayoga. What then is the nature of Samadhi or the utility of its trance in an Integral Yoga? It is evident that where our objective includes the possession of the Divine in life, a state of cessation of life cannot be the last consummating step or the highest desirable condition: Yogic trance cannot be an aim, as in so many Yogic systems, but only a means, and a means not of escape from the waking existence, but to enlarge and raise the whole seeing, living and active consciousness.
  
  --
  
  For the Integral Yoga this method of Samadhi may seem to have the disadvantage that when it ceases, the thread is broken and the soul returns into the distraction and imperfection of the outward life, with only such an elevating effect upon that outer life as the general memory of these deeper experiences may produce. But this gulf, this break is not inevitable. In the first place, it is only in the untrained psychic being that the experiences of the trance are a blank to the waking mind; as it becomes the master of its Samadhi, it is able to pass without any gulf of oblivion from the inner to the outer waking. Secondly, when this has been once done, what is attained in the inner state, becomes easier to acquire by the waking consciousness and to turn into the normal experience, powers, mental status of the waking life. The subtle mind which is normally eclipsed by the insistence of the physical being, becomes powerful even in the waking state, until even there the enlarging man is able to live in his several subtle bodies as well as in his physical body, to be aware of them and in them, to use their senses, faculties, powers, to dwell in possession .of supra-physical truth, consciousness and experience.
  
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  Such is the principle of the Yogic trance, Samadhi, -- into its complex phenomena we need not now enter. It is sufficient to note its double utility in the Integral Yoga. It is true that up to a point difficult to define or delimit almost all that Samadhi can give, can be acquired without recourse to Samadhi. But still there are certain heights of spiritual and psychic experience of which the direct as opposed to a reflecting experience can only be acquired deeply and in its fullness by means of the Yogic trance. And even for that which can be otherwise acquired, it offers a ready means, a facility which becomes more helpful, if not indispensable, the higher and more difficult of access become the planes on which the heightened spiritual experience is sought. Once attained there, it has to be brought as much as possible into the waking consciousness. For in a Yoga which embraces all life completely and without reserve, the full use of Samadhi comes only when its gains can be made the normal possession and experience for an integral waking of the embodied soul in the human being.
  
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  class:The Synthesis Of Yoga
  subject:Integral Yoga
  

2.26_-_The_Ascent_towards_Supermind, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  author class:Sri Aurobindo
  subject:Integral Yoga
  Masters of the Truth-Light who make the Truth grow by the Truth. Rig Veda.1

2.27_-_Hathayoga, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  There are almost as many ways of arriving at Samadhi as there are different paths of Yoga. Indeed so great is the importance attached to it, not only as a supreme means of arriving at the highest consciousness, but as the very condition and status of that highest consciousness itself, in which alone it can be completely possessed and enjoyed while we are in the body, that certain disciplines of Yoga look as if they were only ways of arriving at Samadhi. All Yoga is in its nature an attempt and an arriving at unity with the Supreme, -- unity with the being of the Supreme, unity with the consciousness of the Supreme, unity with the bliss of the Supreme, -- or, if we repudiate the idea of absolute unity, at least at some kind of union, even If it be only for the soul to live in one status and periphery of being with the Divine, salokya, or in a sort of indivisible proximity, samipya. This can only be gained by rising to a higher level and intensity of consciousness than our ordinary mentality possesses. Samadhi, as we have seen, offers itself as the natural status of such a higher level and greater intensity. It assumes naturally a great importance in the Yoga of knowledge, because there it is the very principle of its method and its object to raise the mental consciousness into a clarity and concentrated power by which it can become entirely aware of, lost in, identified with true being. But there are two great disciplines in which it becomes of an even greater importance. To these two systems, to Rajayoga and Hathayoga, we may as well now turn; for in spite of the wide difference of their methods from that of the path of knowledge, they have this same principle as their final justification. At the same time, it will not be necessary for us to do more than regard the spirit of their gradations in passing; for in a synthetic and Integral Yoga they take a secondary importance; their aims have indeed to be included, but their methods can either altogether be dispensed with or Hathayoga is a powerful, but difficult and onerous system whose whole principle of action is founded on an intimate connection between the body and the soul. The body is the key, the body the secret both of bondage and of release, of animal weakness and of divine power, of the obscuration of the mind and soul and of their illumination, of subjection to pain and limitation and of self-mastery, of death and of immortality. The body is not to the Hathayogin a mere mass of living matter, but a mystic bridge between the spiritual and the physical being; one has even seen an ingenious exegete of the Hathayogic discipline explain the Vedantic symbol OM as a figure of this mystic human body. Although, however, he speaks always of the physical body and makes that the basis of his practices, he does not view it with the eye of the anatomist or physiologist, but describes and explains it in language which always looks back to the subtle body behind the physical system. In fact the whole aim of the Hathayogin may be summarised from our point of view, though he would not himself put it in that language, as an attempt by fixed scientific processes to give to the soul in the physical body the power, the light, the purity, the freedom, the ascending scales of spiritual experience which would naturally be open to it, if it dwelt here in the subtle and the developed causal vehicle.
  
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  class:The Synthesis Of Yoga
  subject:Integral Yoga
  

2.27_-_The_Gnostic_Being, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  author class:Sri Aurobindo
  subject:Integral Yoga
  A perfect path of the Truth has come into being for our journey to the other shore beyond the darkness.Rig Veda.1

2.28_-_Rajayoga, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  On the whole, for all Integral Yoga the special methods of Rajayoga and Hathayoga may be useful at times in certain stages of the progress, but are not indispensable. It is true that their principal aims must be included in the integrality of the Yoga; but they can be brought about by other means. For the methods of the Integral Yoga must be mainly spiritual, and dependence on physical methods or fixed psychic or psycho-physical processes on a large scale would be the substitution of a lower for a higher action. We shall have occasion to touch upon this question later when we come to the final principle of synthesis in method to which our examination of the different Yogas is intended to lead.
  
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  Web-Server for Integral Yoga
  
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  class:The Synthesis Of Yoga
  subject:Integral Yoga
  

2.28_-_The_Divine_Life, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  author class:Sri Aurobindo
  subject:Integral Yoga
  

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