Only The Divine

0.03 - Letters to My little smile, #Some Answers From The Mother, #The Mother, #Integral Yoga
do so. To revolt is to reject the Divine Love and Only The Divine
Love has the power to save.

01.01 - The One Thing Needful, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
It is the lesson of life that always in this world everything fails a man - Only The Divine does not fail him, if he turns entirely towards the Divine. It is not because there is something bad in you that blows fall on you - blows fall on all human beings because they are full of desire for things that cannot last and they lose them or, even if they get, it brings disappointment and cannot satisfy them. To turn to the Divine is the only truth in life.
To find the Divine is indeed the first reason for seeking the spiritual Truth and the spiritual life; it is the one thing indispensable and all the resit is nothing without it. The Divine once found, to manifest Him, - that is, first of all to transform one's own limited consciousness into the Divine Consciousness, to live in the infinite Peace, Light, Love, Strength, Bliss, to become that in one's essential nature and, as a consequence, to be its vessel, channel, instrument in one's active nature. To bring into activity the principle of oneness on the material plane or to work for humanity is a mental mistranslation of the Truth - these things cannot be the first true object of spiritual seeking. We must find the Self, the Divine, then only can we know what is the work the Self or the Divine demands from us. Until then our life and action can only be a help or a means towards finding the Divine and it ought not to have any other purpose. As we grow in inner consciousness, or as the spiritual Truth of the Divine grows in us, our life and action must indeed more and more flow from that, be one with that. But to decide beforeh and by our limited mental conceptions what they must be is to hamper the growth of the spiritual Truth within. As that grows we shall feel the Divine Light and Truth, the Divine Power and Force, the Divine Purity and Peace working within us, dealing with our actions as well as our consciousness, making use of them to reshape us into the Divine Image, removing the dross, substituting the pure Gold of the Spirit. Only when the Divine Presence is there in us always and the consciousness transformed, can we have the right to say that we are ready to manifest the Divine on the material plane. To hold up a mental ideal or principle and impose that on the inner working brings the danger of limiting ourselves to a mental realisation or of impeding or even falsifying by a halfway formation the truth growth into the full communion and union with the Divine and the free and intimate outflowing of His will in our life. This is a mistake of orientation to which the mind of today is especially prone. It is far better to approach the Divine for the Peace or Light or Bliss that the realisation of Him gives than to bring in these minor things which can divert us from the one thing needful. The divinisation of the material life also as well as the inner life is part of what we see as the Divine Plan, but it can only be fulfilled by an ourflowing of the inner realisation, something that grows from within outwards, not by the working out of a mental principle.

0.10 - Letters to a Young Captain, #Some Answers From The Mother, #The Mother, #Integral Yoga
that Only The Divine exists. But the manifestation is progressive,
and in order to have the strength to advance by rejecting what

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

0 1961-02-11, #Agenda Vol 02, #The Mother, #Integral Yoga
In the present case, of course, the body is always saying, I am ready for everything I will do anything at all; yet I still cant say that it has this. Its trying to be completely pure according to the spiritual conceptit doesnt sense its separate personality. More and more, year after year, it has been striving to feel Only The Divine Presence, the divine Life, the divine Force and the divine Will, all within itself; and to feel that without them it is nothing, it doesnt exist. This is fully realized in its consciousness (the conscious part). In the subconscient and inconscient,5 obviously it is not realized otherwise, logically, it shouldnt be ill.
The whole disorder evidently originates from the subconscient and inconscient; all the more so as it came with various indications (sent by the hostile forces but this can always be useful, provided you are careful) saying, Yes, everything is going well in your higher centers, but(because the different points of attack have clearly followed the order of the centers). Four or five days ago, or maybe a week, before this latest difficulty occurred, I saw little beings coming out of the subconscient and saying, Ah! Your legs havent had any trouble for a long time! Its the turn of the lower centers! I swept it all away, of course, but.

0 1961-07-07, #Agenda Vol 02, #The Mother, #Integral Yoga
Its like the word purityone could lecture endlessly on the difference between divine purity and what people call purity. Divine purity (at the lowest level) is to admit but one influence the divine Influence (but this is at the lowest level, and already terribly distorted). Divine purity means that Only The Divine existsnothing else. It is perfectly pure Only The Divine exists, nothing other than He.
And so on.

0 1969-10-18, #Agenda Vol 10, #The Mother, #Integral Yoga
The only, only way out that is effective is in fact self-abandon, surrender. Its not expressed in words or idea or anything, but its a state, a state of vibration, in which Only The Divine Vibration has value. Then then things get back in order.
But all that, the moment you talk about it

0 1971-03-17, #Agenda Vol 12, #The Mother, #Integral Yoga
Oh, yeseverything is divine. There is Only The Divine. But He is broken up into opposites. And the extreme opposite can be touched, overcome, if you will, transformed by the divine extremehalfway measures wont work. It is the divine extreme that will be able to transform the dark extreme: by absorbing (gesture of taking into herself), absorbing and blotting out the darkness. By absorbing it, it can blot out its action.
But a tremendous power is needed.

0 1971-04-14, #Agenda Vol 12, #The Mother, #Integral Yoga
China. A long time ago (a long time, more than a year), I saw Chinas intention. Now shes got her chance.3 And China, that means all India, brff! (gesture of being overrun). No, I tell you, Only The Divine can save the situation. There has to be a divine intervention, that alone can save things something extraordinary, abnormal, unexpected. Otherwise otherwise.
(long silence)
Really really it can be expressed this way: Only The Divine Will can save usall circumstances are (Mother interlaces her fingers). And so, we have to you know, we have to get rid of everything that still holds us down in order to be really ready to receive that Divine Will.
I understand very well, Mother, deeply. But I believe only in the Grace, you knowbecause our own strength is.

0 1971-07-03, #Agenda Vol 12, #The Mother, #Integral Yoga
So people come and tell me, I have this problem, that problem. Look, I tell them (exasperated tone), no wonder the whole world is like that! It can perish for all I care it would be a relief. There you are. But then (gesture of a marvelous flash). Three minutes of splendor for twelve hours of misery. Thats the ratio. And for a body that truly, sincerely thinks only of the Divine, wants Only The Divine. But it is utterly conscious of its incapacity.
You know, its like a live demonstration of the existence of the Divine and what the Divine existence isan absolute existence and what it isand then what it has become.

0 1971-07-10, #Agenda Vol 12, #The Mother, #Integral Yoga
You know, I always felt, always: if something isnt right, it means that this something isnt really turned to the Divine. And if everything is turned to the Divine, and obeys Only The Divine, things will inevitably be harmonious. That was my conviction. But yesterday the experience came differently.
Probably its a necessary experience.

0 1971-08-14, #Agenda Vol 12, #The Mother, #Integral Yoga
The body has only one ambition, I could say, that Only The Divine exist and that it be like like something the Divine uses and is absolutely malleable and expressive. Thats all. Until such time when it will exist only in the Divine.
Theres a kind of prescience of a state in which there is Only The Divine Consciousness. That. (Mother intently closes her eyes with an ecstatic smile.)
Only The Divine Consciousness.
Perhaps coincidentally, two days later, on August 16, the dollar was "devalued" and the Bretton-Woods accords were broken.

0 1971-10-27, #Agenda Vol 12, #The Mother, #Integral Yoga
Sri Aurobindo! For them Sri Aurobindo is a foreigner (!) because he comes from Bengalits dismaying! He who did everything for this country. Its dismaying. Really Only The Divine can put up with that.
Yes.

0 1971-12-15, #Agenda Vol 12, #The Mother, #Integral Yoga
Difficult periods come on earth to compel men to overcome their small personal egoism and to turn exclusively to the Divine for help and light. The wisdom of men is ignorant. Only The Divine knows.
It came imperiously.

0 1972-04-04, #Agenda Vol 13, #The Mother, #Integral Yoga
I would like that the Divines will should manifest very clearly, in a very positive way. Because human appreciation is worth nothing. He alone knows the Truth, and it is He who has to decide. Like that. I dont know if you understand and follow; what I say may not be clear. But Iyou see, to tell the truth, I have no respect for human appreciation and outlook, and I am absolutely convinced that Only The Divine can see the truth. What I do is to tell, to show clearly His way so that we will do only what He says, what He sees. We are not capable of seeing. We will go by the Divine.
(silence)

03.11 - True Humility, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
It is not by repeating mea culpa ad infinitum that one can show one's true humility. In owning too much and too often one's sins, one may be just on the wrong side of virtue. There lurks a strain of vanity in self-maceration: the sinner in an overdose of self-pity almost feels himself saintly. Certainly, one must stand before oneself face to face, not hide or minimise or explain away one's errors and lapses, all one's omissions and commissions. But one need not brood over them, merely repenting and repining. One sees steadily, without flinching, what one actually is and then resolutely and sincerely takes to the ways and means of changing it, becoming what one has to be. A fall, the discovery of a new frailty should be an occasion not to chastise and punish yourself, thus to depress yourself and harden your nature, but to enthuse you with a fresh resolution, to rekindle your aspiration so that you may take another step forward. And, naturally, this you must do not with the sense that you can succeed or move forward by any inherent capacity of yoursyour failures are there always as standing eye-openers to you. No, it is not your self but the Divine Self that will come to your succour and lift you up tameva ea vute tanum swam to him alone it unveils its own body. That is the humility to be learnt. But it does not mean that you are to remain merely passive, inert you cannot but be that if you are only a weeping willow a dead-weight upon the force of Grace that would carry you up. Rather you should throw your weight, whatever it is, on the side of the Divine. An atmosphere of alacrity and happiness and goodwill goes a long way to the redemption and regeneration of the consciousness. This is demanded of you; the rest is the work of the Divine. It is under such conditions that the Divine's help becomes all the more speedy and effective. Otherwise, mere contrition and lamentation and self-torture mean, as I have said, a ballast, a burden upon the force of progress and purification; as Sri Krishna says in the Gita, by oppressing oneself one oppresses Only The Divine within. Humility, in order to be true and sincere, need not be sour and dour in appearance or go about in sack-cloth and ashes. On the contrary, it can be smiling and buoyant: and it is so, because it is at ease, knowing that things will be donesome things naturally will be undone tooquietly, quickly, if necessary, and inevitably, provided the right consciousness, the right will within is maintained. The humble consciousness does not, of course, take credit for what is being done for it, nor does it concentrate wholly or chiefly on its utter futility and smallness. It feels small or helpless not in the sense as when one one feels weak and miserable and almost undone, but as a child feels, naturally and innocently, in the lap of it mother: only I perhaps it is more awake and self-conscious than the child mentality.
Humility is unreservedly humble, as it envisages the immensity of the labour the Divine has undertaken, sees the Grace, infinite and inscrutable, working miracles every moment: and it is full of gratitude and thanksgiving and quiet trust and hopefulness. Certainly, it means self-forgetfulness and selflessness, as it cannot co-exist with the sense of personal worth and merit, with any appreciation of one's own tapasya and achievement, even as it thrives ill upon self-abasement and self-denigration, for if one is rajasic, the other is tamasic egoismegoism, in any case. Absolute nullity of the egoistic self is the condition needed, but anything less than that, any lowering of the consciousness beyond this zero point means reaffirming the ego in a wrong direction. True humility has an unostentatious quietness, as it has a living and secret contact with the divine consciousness.

07.11 - The Problem of Evil, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
You can of course ask how these intermediaries themselves came into being, not out of the Divine? Intermediaries come out of other still higher and higher intermediaries till the chain reaches the Supreme. Originally, that is to say, if you trace back to the original source, there is there, of course, Only The Divine. Then how has the deformation come in? I explained to you once that if you do not remain one with the Divine, under his direct influence, do not follow the movement of creation or expansion exactly as the Divine wills, this rupture of contact is sufficient to bring about the greatest evil of all, division. Even the most luminous, the most powerful beings may decide to follow their own movement instead of obeying the divine movement. They may be in themselves marvellous beings, and human beings, if they saw them, would take them for the Divine himself, yet they can, since they follow their own will and work not in harmony with the universe, be the source of the greatest disorders. There is nothing that is not the Divine, only there comes about a disorder, that is to say, each thing is not in its proper place. The problem is, how this is to be remedied.
As to the question why this deviation, this evil at all, I can say, first of all, what you call evil may be only what is not convenient to you, but from the standpoint of universal arrangement that may be the most convenient. Secondly, the thing might have been just an accident, so to say, in the beginning. And what we are concerned with is not so much its why or even how but with the remedy to be found for the evil that is there. Viewing philosophically, however, we may note that the universe in which we live is evidently one movement out of many (actual and possible), that it follows its own law which is not the same elsewhere, that if the principle on which this universe has been created is that of free will, then you cannot prevent the disorderly movement from taking place until a knowledge comes and illumines the choice. If one is free to choose, one may choose the wrong thing, not necessarily the right thing, for if it were decided beforeh and that the choice must be always good and in the right direction, then the choice would no longer be free.

07.26 - Offering and Surrender, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
You ask if you cannot make a mistake unwittingly, do a wrong even if you do not want to. It is not likely. If you are sincere to the core, you are always conscious and you cannot be taken unawares. It is some form or degree of insincerity that veils your sense of right and wrong, makes you unconscious, as it were. Your discrimination is clouded, because you wish things to happen in a way, or do not wish them to happen in another way. On the other hand, if you are straight, if you are indifferent to either way and await Only The Divine's will, you will always immediately perceive if there is or likely to be a wrong movement in you; you know it intimately in a very precise manner, for you are ready to rectify it.
Perfect sincerity does not want to err: it will give up everything rather than live in an illusion. It is a very precise movement, but it is also a very delicate movement. For when you do a thing, even the right thing, the mental and the vital are there that seek to profit by it, a profit, at least of personal satisfaction, to have a good opinion of oneself. It is difficult not to hoodwink oneself.

1.01 - The Divine and The Universe, #Words Of The Mother III, #The Mother, #Integral Yoga
O, to see no longer the appearances which change incessantly; to contemplate Only The Divines immutable oneness in everything and everywhere!
29 September 1954

10.24 - Savitri, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
Here begins then the second stage of her mission,her work and achievement, the conquest of Death. Only The Divine human being can conquer Death. Savitri follows Death step by step revealing gradually the mystery of death, his personality and his true mission, although the dark God thinks that it is he who is taking away Satyavan and Savitri along with him, to his own home, his black annihilation. For Death is that in its first appearance, it is utter destruction, nothing-ness, non-existence. So the mighty Godhead declares in an imperious tone to the mortal woman Savitri:
This is my silent dark immensity,

1.02 - Self-Consecration, #The Synthesis Of Yoga, #Sri Aurobindo, #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.
8:The difficulty of the task has led naturally to the pursuit of easy and trenchant solutions; it has generated and fixed deeply' the tendency of religions and of schools of Yoga to separate the life of the world from the inner life. The powers of this world and their actual activities, it is felt, either do not belong to God at all or are for some obscure and puzzling cause, Maya or another, a dark contradiction of the divine Truth. And on their own opposite side the powers of the Truth and their ideal activities are seen to belong to quite another plane of consciousness than that, obscure, ignorant and perverse in its impulses and forces, on which the life of the earth is founded. There appears at once the antinomy of a bright and pure kingdom of God and a dark and impure kingdom of the devil; we feel the opposition of our crawling earthly birth and life to an exalted spiritual God-consciousness; we become readily convinced of the incompatibility of life's subjection to Maya with the soul's concentration in pure Brahman existence. The easiest way is to turn away from all that belongs to the one and to retreat by a naked and precipitous ascent into the other. Thus arises the attraction and, it would seem, the necessity of the principle of exclusive concentration which plays so prominent a part in the specialised schools of Yoga; for by that concentration we can arrive through an uncompromising renunciation of the world at an entire self-consecration to the One on whom we concentrate. It is no longer incumbent on us to compel all the lower activities to the difficult recognition of a new and higher spiritualised life and train them to be its agents or executive powers. It is enough to kill or quiet them and keep at most the few energies necessary, on one side, for the maintenance of the body and, on the other, for communion with the Divine.

1.05 - The Ascent of the Sacrifice - The Psychic Being, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
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 au thentic 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.

1.1.01 - The Divine and Its Aspects, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
If I realise Only The Divine as that, not my personal self, which yet moves secretly all my personal being and which I can bring forward out of the veil, or if I build up the image of that Godhead in my members, it is a realisation but a limited one. If it is the Cosmic Godhead that I realise, losing in it all personal self, that is a very wide realisation, but I become a mere channel of the universal Power and there is no personal or divinely individual consummation for me. If I shoot up to the transcendental realisation only, I lose both myself and the world in the transcendental Absolute. If on the other hand my aim is none of these things by itself, but to realise and also to manifest the Divine in the world, bringing down for the purpose a yet unmanifested Power, - such as the Supermind, - a harmonisation of all three becomes imperative. I have to bring it down, and from where shall I bring it down - since it is not yet manifested in the cosmic formula - if not from the unmanifest Transcendence, which I must reach and realise? I have to bring it into the cosmic formula and, if so, I must realise the cosmic Divine and become conscious of the cosmic self and the cosmic forces. But I have to embody it here, - otherwise it is left as an influence only and not a thing fixed in the physical world - and it is through the Divine in the individual alone that this can be done.
These are elements in the dynamics of spiritual experience and I am obliged to admit them if a divine work has to be done.

1.11 - The Master of the Work, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
The movement of the Ignorance is egoistic at its core and nothing is more difficult for us than to get rid of egoism while yet we admit personality and adhere to action in the half-light and half-force of our unfinished nature. It is easier to starve the ego by renouncing the impulse to act or to kill it by cutting away from us all movement of personality. It is easier to exalt it into self-forgetfulness immersed in a trance of peace or an ecstasy of divine Love. But our more difficult problem is to liberate the true Person and attain to a divine manhood which shall be the pure vessel of a divine force and the perfect instrument of a divine action. Step after step has to be firmly taken; difficulty after difficulty has to be entirely experienced and entirely mastered. Only The Divine Wisdom and Power can do this for us and it will do all if we yield to it in an entire faith and follow and assent to its workings with a constant courage and patience.
The first step on this long path is to consecrate all our works as a sacrifice to the Divine in us and in the world; this is an attitude of the mind and heart, not too difficult to initiate, but very difficult to make absolutely sincere and all-pervasive. The second step is to renounce attachment to the fruit of our works; for the only true, inevitable and utterly desirable fruit of sacrifice-the one thing needful -- is the Divine Presence and the Divine Consciousness and Power in us, and if that is gained, all else will be added. This is a transformation of the egoistic will in our vital being, our desire-soul and desire-nature, and it is far more difficult than the other. The third step is to get rid of the central egoism and even the ego-sense of the worker. That is the most difficult transformation of all and cannot be perfectly done if the first two steps have not been taken; but these first steps too cannot be completed unless the third comes in to crown the movement and, by the extinction of egoism, eradicates the very origin of desire. Only when the small ego-sense is rooted out from the nature can the seeker know his true person that stands above as a portion and power of the Divine and renounce all motive-force other than the will of the Divine shakti.

1.12 - The Significance of Sacrifice, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
Brahman is that which is to be attained by samadhi in Brahmanaction." This then is the knowledge in which the liberated man has to do works of sacrifice. It is the knowledge declared of old in the great Vedantic utterances, "I am He", "All this verily is the Brahman, Brahman is this Self." It is the knowledge of the entire unity; it is the One manifest as the doer and the deed and the object of works, knower and knowledge and the object of knowledge. The universal energy into which the action is poured is the Divine; the consecrated energy of the giving is the Divine; whatever is offered is only some form of the Divine; the giver of the offering is the Divine himself in man; the action, the work, the sacrifice is itself the Divine in movement, in activity; the goal to be reached by sacrifice is the Divine. For the man who has this knowledge and lives and acts in it, there can be no binding works, no personal and egoistically appropriated action; there is Only The Divine Purusha acting by the divine Prakriti in His own being, offering everything into the fire of His self-conscious cosmic energy, while the knowledge and the possession of His divine existence and consciousness by the soul unified with Him is the goal of all this God-directed movement and activity. To know that and to live and act in this unifying consciousness is to be free.
The Significance of Sacrifice

1.2.04 - Sincerity, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
Sincerity means to be turned wholly to the Divine and accept Only The Divine impulses - it means also the true and constant will or effort to be like this.
Sincere is simply an adjective meaning that the will must be a true will. If you simply think "I aspire" and do things inconsistent with the aspiration, or follow your desires or open yourself to contrary influences, then it is not a sincere will.

1.2.05 - Aspiration, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
What value have mental ideas about the Divine, ideas about what he should be, how he should act, how he should not act - they can only come in the way. Only The Divine Himself matters.
When your consciousness embraces the Divine, then you can know what the Divine is, not before. Krishna is Krishna, one does not care what he did or did not do; only to see Him, meet

1.2.07 - Surrender, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
Surrender is giving oneself to the Divine - to give everything one is or has to the Divine and regard nothing as one's own, to obey Only The Divine will and no other, to live for the Divine and not for the ego.
Self-surrender is to give up yourself and all that is yours, mind and everything else to the Divine, so that the Divine Force may take everything and change it.

12.07 - The Double Trinity, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
Now this Divine person is in us normally behind the veil almost inoperative acting or influencing only indirectly and can be and has to be brought forward and put in charge of the other personalities, over the head of the subtle body and the physical body. Then that true person will be the ruler and guide and control and choose and inspire the movements of the subtle personality and allow only the right and proper activities to pass through and express themselves in the physical body. In this way gradually the three persons will be integrated and unified in a single homogeneous perfect personality embodying and expressing Only The Divine Truth.
We know the Divine himself has three such bodies or a triple status of his one existence. First, he is prajna, the being or consciousness that contains the fundamental or typal realities that form the very basis of creation. It is the nucleus or the seed enclosing all the starting points as in a tight knot, all future elaborations. These elaborations are made by the second status or person of the Trinity; it has the beautiful name Hiranyagarbha, the golden womb. Here are laid out all possibilities, all probabilities even, endless and infinite lines of development and progression of the forces of existence. Every possible thing is being brought forth and allowed to try its fate. Out of these multifarious possibilities only some are chosen to appear as physical or material realities. This choice is made by the third person of the Trinity, Virat. Each and every possibility in the Hiranyagarbha may have the chance to appear on the material plane but that means perhaps time and a particular creation, for evidently there are many creations or cycles of creations of different types, one following another after a pralaya as the ancients conceived the process.

1.2.08 - Faith, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
- doubt and desire. If you desire Only The Divine, there is an absolute certitude that you will reach the Divine. But all these questionings and repinings at each moment because you have not yet reached, only delay and keep an impeding curtain before the heart and the eyes. For at every step when one makes an advance, the opposite forces will throw this doubt like a rope between the legs and stop one short with a stumble - it is their metier to do that. One must not give them that advantage. Instead of saying,
"I want Only The Divine, why is the Divine not already here?", one must say, "Since I want Only The Divine, my success is sure,
I have only to walk forward in all confidence and his own hand will be there secretly leading me to him by his own way and at his own time." That is what you must keep as your constant mantra and it is besides the only logical and reasonable thing to do - for anything else is an irrational self-contradiction of the most glaring kind. Anything else one may doubt - whether the supermind will come down, whether this world can ever be anything but a field of struggle for the mass of men, - these can be rational doubts - but that he who desires Only The Divine shall reach the Divine is a certitude much more certain than that two and two make four. That is the faith every sadhak must have in the bottom of his heart, supporting him through every stumble and blow and ordeal. It is only false ideas still casting their shadow on your mind that prevent you from having it.
Push them aside for good and see this simple inner truth in a simple and straightforward way - the back of the difficulty will be broken.

1.4.01 - The Divine Grace and Guidance, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
If everything depends on the Divine intervention, then man is only a puppet and there is no use of sadhana, and there are no conditions, no law of things - therefore no universe, but Only The Divine rolling things about at his pleasure. No doubt in the last resort all can be said to be the Divine cosmic working, but it is through persons, through forces that it works - under the conditions of Nature. Special intervention there can be and is, but all cannot be special intervention.
The Divine Grace and Power can do everything, but with the full assent of the sadhak. To learn to give that full assent is the whole meaning of the sadhana. It may take time either because of ideas in the mind, desires in the vital or inertia in the physical consciousness, but these things have to be and can be removed with the aid or by calling in the action of the Divine Force.

1953-03-25, #Questions And Answers 1953, #The Mother, #Integral Yoga
If you have perfect sincerity, you are sure of victory. It is infinitely difficult. Sincerity consists in making all the elements of the being, all the movements (whether outer or inner), all the parts of the being, all of them, have one single will to belong to the Divine, to live only for the Divine, to will only what the Divine wills, to express Only The Divine Will, to have no other source of energy than that of the Divine.
And you find that there is not a day, not an hour, not a minute when you do not need to intensify, rectify your sincerity atotal refusal to deceive the Divine. The first thing is not to deceive oneself. One knows one cannot deceive the Divine; even the cleverest of the Asuras cannot deceive the Divine. But even when one has understood that, one sees that quite often in ones life, in the course of the day, one tries to deceive oneself without even knowing it, spontaneously and almost automatically. One always gives favourable explanations for all that one does, for ones words, for ones acts. That is what happens first. I am not speaking of obvious things like quarrelling and saying, It is the other ones fault, I am speaking of the very tiny things of daily life.

1954-06-16 - Influences, Divine and other - Adverse forces - The four great Asuras - Aspiration arranges circumstances - Wanting only the Divine, #Questions And Answers 1954, #The Mother, #Integral Yoga
object:1954-06-16 - Influences, Divine and other - Adverse forces - The four great Asuras - Aspiration arranges circumstances - Wanting Only The Divine
class:chapter

1954-07-07 - The inner warrior - Grace and the Falsehood - Opening from below - Surrender and inertia - Exclusive receptivity - Grace and receptivity, #Questions And Answers 1954, #The Mother, #Integral Yoga
Instead of self-opening we could put receptivity, something that opens in order to receive. Now, instead of opening and receiving from all sides and from everyone, as is usually done, one opens only to the Divine to receive Only The Divine force. It is the very opposite of what men usually do. They are always open on the surface, they receive all the influences from all sides. And then this produces inside them what we might call a pot-pourri (Mother laughs) of all kinds of contradictory movements which naturally create countless difficulties. So here, you are advised to open only to the Divine and to receive Only The Divine force to the exclusion of everything else. This diminishes all difficulties almost entirely. Only one thing remain difficult. It is One can do it and, unless one is in a state of total alchemy, well, it is difficult to be in contact with people, to speak to them, for example, to have any kind of exchange with them without absorbing something from them. It is difficult. If one is in a kind of if one is in an atmosphere thats like a filter, then everything that comes from outside is filtered before it touches you. But it is very difficult; it requires a very wide experience. That is why, also, people who wanted the easiest path went into solitude to sit under a tree, did not speak any more and saw nobody; for this helps to diminish undesirable exchanges. Only, it has been noticed that these people begin to become enormously interested in the life of little animals, the life of plants, for it is difficult not to have any exchange with anything at all. So it is much better to face the problem squarely and be surrounded by an atmosphere so totally concentrated on the Divine that what comes through this atmosphere is filtered in its passage.
And then again, even when this has been done, there is still the problem of food; as long as our body is compelled to take in foreign matter in order to subsist, it will absorb at the same time a considerable amount of inert and unconscious forces or those having a rather undesirable consciousness, and this alchemy must take place inside the body. We were speaking of the kinds of consciousness absorbed with food, but there is also the Inconscience thats absorbed with foodquite a deal of it. And that is why in many yogas there was the advice to offer to the Divine what one was going to eat before eating it (Mother makes a gesture of offering, hands joined, palms open). It consists in calling the Divine down into the food before eating it. One offers it to Him that is, one puts it in contact with the Divine, so that it may be under the divine influence when one eats it. It is very useful, it is very good. If one knows how to do it, it is very useful, it considerably reduces the work of inner transformations which has to be done. But, you see, in the world as it is, we are all interdependent. You cannot take in the air without taking in the vibrations, the countless vibrations produced by all kinds of movements and all kinds of people, and you mustif you want to remain intactyou must constantly act like a filter, as I was saying. That is to say, nothing that is undesirable should be allowed to enter, as when one goes to infected areas, one wears a mask over the face so that the air may be purified before one breathes it in. Well, something similar has to be done. One must have around oneself so intense an atmosphere in a total surrender to the Divine, so intensified around oneself that everything that passes through is automatically filtered. Anyhow, it is very useful in life, for there arewe spoke about this toothere are bad thoughts, bad wills, people who wish you ill, who make formations. There are all kinds of absolutely undesirable things in the atmosphere. And so, if one must always be on the watch, looking around on all sides, one would think only of one thing, how to protect oneself. First of all, it is tiresome, and then, you see, it makes you waste much time. If you are well enveloped in this way, with this light, the light of a perfectly glad, totally sincere surrender, when you are enveloped with that, it serves you as a marvellous filter. Nothing that is altogether undesirable, nothing that has ill-will can pass through. So, automatically, these things return where they came from. If there is a conscious ill-will against you, it comes, but cannot pass; the door is closed, for it is open only to divine things, it is not open to anything else. So it returns very quietly to the source from where it came.

1954-07-14 - The Divine and the Shakti - Personal effort - Speaking and thinking - Doubt - Self-giving, consecration and surrender - Mothers use of flowers - Ornaments and protection, #Questions And Answers 1954, #The Mother, #Integral Yoga
Effort which thinks it is personal. You have the see of your separate person. Do you feel that you are the Divine, and Only The Divine? No! (Laughter) Well, the Divine is this Precisely, so long as you feel that you are Manoj, well, Manoj must make an effort. If you can completely get rid of the notion of Manoj, there is no longer anything but the Divine, and it is the Divine who will make the effort, naturally! But so long as there is a Manoj, it is Manoj who has to make the effort.
But when Manoj makes the effort, it is the Divine in Manoj who is making the effort!

1954-11-03 - Body opening to the Divine - Concentration in the heart - The army of the Divine - The knot of the ego -Streng thening ones will, #Questions And Answers 1954, #The Mother, #Integral Yoga
How to cut it? Take a sword and strike it (laughter), when one becomes conscious of it. For usually one is not; we think it quite normal, what happen to us; and in fact it is very normal but we think it quite good also. So to begin with one must have a great clear-sightedness to become aware that one is enclosed in all these knots which hold one in bondage. And then, when one is aware that theres something altogether tightly closed in thereso tightly that one has tried in vain to move it then one imagines his will to be a very sharp sword-blade, and with all ones force one strikes a blow on this knot (imaginary, of course, one doesnt take up a sword in fact), and this produces a result. Of course you can do this work from the psychological point of view, discovering all the elements constituting this knot, the whole set of resistances, habits, preferences, of all that holds you narrowly closed in. So when you grow aware of this, you can concentrate and call the divine Force and the Grace and strike a good blow on this formation, these things so closely held, like that, that nothing can separate them. And at that moment you must resolve that you will no longer listen to these things, that you will listen only to the divine Consciousness and will do no other work except the divine work without worrying about personal results, free from all attachment, free from all preference, free from all wish for success, power, satisfaction, vanity, all this All this must disappear and you must see Only The Divine Will incarnated in your will and making you act. Then, in this way, you are cured.
Mother, how can one streng then ones will?

1954-11-10 - Inner experience, the basis of action - Keeping open to the Force - Faith through aspiration - The Mothers symbol - The mind and vital seize experience - Degrees of sincerity -Becoming conscious of the Divine Force, #Questions And Answers 1954, #The Mother, #Integral Yoga
When, at any moment, whatever may happen, the being has given itself to the Divine and wants Only The Divine Will, when, no matter what is going on in the being, at any moment whatever, always, the whole being in perfect unanimity can say to the Divine and feels for the Divine, Let Thy Will be done, when it is spontaneous, total, integral, then you are sincere. But until this is established, it is a mixed sincerity, more or less mixed, right up to the point where one is not at all sincere.
Sweet Mother, here it is written: The personal effort has to be transformed progressively into a movement of the Divine Force. If you feel conscious of the Divine Force, then call it in more and more to govern your effort, to take it up, to transform it into something not yours, but the Mothers. But if one is not conscious of the Divine Force?

1955-07-20 - The Impersonal Divine - Surrender to the Divine brings perfect freedom - The Divine gives Himself - The principle of the inner dimensions - The paths of aspiration and surrender - Linear and spherical paths and realisations, #Questions And Answers 1955, #The Mother, #Integral Yoga
By concentrating more and more totally and completely on the Divine. If you aspire with all your ardour, if you want to receive Only The Divine influence, if all the time you pull back towards yourself what is taken, caught by other influences and with your will put it under the divine influence, you succeed in doing it. Its a work that cant be done in a day, in a minute; you must be vigilant for a very long time, for years; but one can succeed.
First of all you must will it.

1956-07-18 - Unlived dreams - Radha-consciousness - Separation and identification - Ananda of identity and Ananda of union - Sincerity, meditation and prayer - Enemies of the Divine - The universe is progressive, #Questions And Answers 1956, #The Mother, #Integral Yoga
(After a silence) This consciousness has the capacity of changing everything into a perpetual ecstasy, for instead of seeing things in their discordant appearance, one now sees Only The Divine Presence, the divine Will and the Grace everywhere; and every event, every element, every circumstance, every form changes into a way, a detail through which one can draw more intimately and profoundly closer to the Divine. Discordances disappear, ugliness vanishes; there is now only the splendour of the divine Presence in a Love shining in all things.
It is obvious that from a practical point of view one must be able to remain at a constant and unshakable height in order to be in that state without exposing oneself to fairly troublesome consequences. That is probably why those who wished to live in this state used to withdraw from the world and find the universal contact through Nature. I must say, without meaning to be unpleasant to men, that it is infinitely easier to realise this state of consciousness when one is surrounded by trees, flowers, plants and even animals than by human beings. It is easier but not indispensable. And if one wants the state to be truly integral, one must be able to keep it at every moment, in the presence of anyone and anything.

1956-10-10 - The supramental race in a few centuries - Condition for new realisation - Everyone must follow his own path - Progress, no two paths alike, #Questions And Answers 1956, #The Mother, #Integral Yoga
(After a silence) Everyone must follow his path in accordance with his own nature, and there is always a preference for one way rather than another. As we read in one of our recent classes, for one who follows the path of action, it is much more difficult to feel that the human personality does not exist and that Only The Divine Force works. For one who follows the path of knowledge it is relatively very easy, it is something one discovers almost immediately. For one who follows the path of love it is elementary, since it is by giving himself that he progresses. But for one who follows the path of action it is much more difficult, and consequently for him the first step is to do what is said here in the sage of The Synthesis of Yoga which we have just read: to create in himself this complete detachment from the fruit of action, to act because this is what must be done, to do it in the best possible way, and not to be anxious about the consequences, to leave the consequences to a Will higher than his own.
One cant make a general rule for the order of importance of the paths, it is an exclusively personal affair. And there is a time when one understands very well, it is apparent, that no two paths are alike, no two paths can be alike, and that every man follows his own path and that this is the truth of his being. One can, if one looks from a sufficient height, see a difference in the speed of advance, but it does not always conform to the external signs; and one could say a little humorously, that it is not always the wisest who goes fastest!

1958-04-23 - Progress and bargaining, #Questions And Answers 1957-1958, #The Mother, #Integral Yoga
So we say, first point: we have an aspiration but we dont really know the true result we ought to obtain. Only The Divine can know that.
And secondly, if we tell the Divine, I am giving you my effort, but, you know, in exchange I must make progress, otherwise I wont give you anything at all!that is bargaining. Thats all.

1958 11 21, #On Thoughts And Aphorisms, #The Mother, #Integral Yoga
Only the soul can know the soul, and on each level of being, only the equivalent level can recognise the other. Only The Divine can know the Divine, and because we carry the Divine in ourselves we are capable of seeing Him and recognising Him. But if we try to understand something of the inner life by using our senses and external methods, the result is sure to be total failure and we shall also deceive ourselves totally.
So when you imagine that you can know the secrets of Nature and still remain in a purely physical consciousness, you are entirely deceived. And this habit of demanding concrete, material proofs before accepting the reality of something, is one of the most glaring effects of ignorance. With that attitude any fool imagines that he can sit in judgment on the highest things and deny the most profound experiences.

1961 05 22?, #On Thoughts And Aphorisms, #The Mother, #Integral Yoga
It is like the word purity; one could hold forth interminably on the difference between divine purity and what people call purity. The divine purity, at the lowest, allows no influence other than the divine influenceat the lowest. But that is already very much distorted; the divine purity means that there is Only The Divine, nothing elseit is perfectly pure, there is Only The Divine, there is nothing other than Him.
And so on.

1970 01 12, #On Thoughts And Aphorisms, #The Mother, #Integral Yoga
Sri Aurobindo does not use the word purity in the ordinary moral sense. For him, purity means exclusively under the influence of the Divine, expressing Only The Divine.
At present, no action on earth can be like this.

1.poe - To Helen - 1848, #Poe - Poems, #unset, #Zen
Save Only The Divine light in thine eyes &mdash
Save but the soul in thine uplifted eyes.

2.02 - The Synthesis of Devotion and Knowledge, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
- incapable yet of the infinite and its largeness. The Godhead in these forms gives them their desires if their faith is whole; but these fruits and gratifications are temporary and it is a petty intelligence and unformed reason which makes the pursuit of them its principle of religion and life. And so far as there is a spiritual attainment by this way, it is only to the gods; it is Only The Divine in formations of mutable nature and as the giver of her results that they realise. But those who adore the transcendent and integral Godhead embrace all this and transform it all, exalt the gods to their highest, Nature to her summits, and go beyond them to the very Godhead, realise and attain to the
Transcendent. Devan deva-yajo yanti mad-bhakta yanti mam api.

2.17 - The Soul and Nature, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
This it becomes when the soul accepts its complete function as the knower, lord and enjoyer of Nature. As the knower the soul possesses the knowledge of the force that acts and determines, it sees the values of being which are realising themselves in cosmos, it is in the secret of Fate. But the force is itself determined by the knowledge which is its origin and the source and standardiser of its valuations and effectuations of values. Therefore in proportion as the soul becomes again the knower, it becomes also the controller of the action. Nor can it do this without becoming the active enjoyer, bhokta. In the lower being the enjoyment is of a twofold kind, positive and negative, which in the electricity of sensation translates itself into joy and suffering; but in the higher it is an actively equal enjoyment of the divine delight in self-manifestation. There is no loss of freedom, no descent into an ignorant attachment. The man free in his soul is aware that the Divine is the lord of the action of Nature, that Maya is His Knowledge-Will determining and effecting all, that Force is the Will side of this double divine Power in which knowledge is always present and effectual; he is aware of himself also, even individually, as a centre of the divine existence, -- a portion of the Lord, the Gita expresses it, -- controlling so far the action of Nature which he views, upholds, sanctions, enjoys, knows and by the determinative power of knowledge controls; and when he universalises himself, his knowledge reflects Only The Divine knowledge, his will effectuates Only The Divine will, he enjoys Only The Divine delight and not an ignorant personal satisfaction. Thus the Purusha preserves its freedom in its possession, renunciation of limited personality even in its representative enjoyment and delight of cosmic being. It has taken up fully in the higher poise the true relations of the soul and Nature.
Purusha and prakriti in their union and duality arise from the being of Sachchidananda. Self-conscious existence is the essential nature of the Being; that is Sat or Purusha: the Power of self-aware existence, whether drawn into itself or acting in the works of its consciousness and force, its knowledge and its will, Chit and Tapas, Chit and its shakti, -- that is prakriti. Delight of being, Ananda, is the eternal truth of the union of this conscious being and its conscious force whether absorbed in itself or else deployed in the inseparable duality of its two aspects, unrolling the worlds and viewing them, acting in them and upholding the action, executing works and giving the sanction without which the force of Nature cannot act, executing and controlling the knowledge and the will and knowing and controlling the determinations of the knowledge-force and will-force, ministering to the enjoyment and enjoying, -- the Soul possessor, observer, knower, lord of Nature, Nature expressing the being, executing the will, satisfying the self-knowledge, ministering to the delight of being of the soul. There we have, founded on the very nature of being, the supreme and the universal relation of prakriti with Purusha. The absolute joy of the soul in itself and, based upon that, the absolute joy of the soul in Nature are the divine fulfilment of the relation.

2.4.2 - Interactions with Others and the Practice of Yoga, #Letters On Yoga IV, #Sri Aurobindo, #Integral Yoga
The idea of helping others is a subtle form of the ego. It is Only The Divine Force that can help. One can be its instrument, but you should first learn to be a fit and egoless instrument.
***
--
Yes, ones bad thoughts and good thoughts can have a bad or a good effect on others, though they have not always because they are not strong enough but still that is the tendency. It is therefore always said by those who have this knowledge that we should abstain from bad thoughts of others for this reason. It is true that both kinds of thought come equally to the mind in its ordinary state; but if the mind and mental will are well developed, one can establish a control over ones thoughts as well as over ones acts and prevent the bad ones from having their play. But this mental control is not enough for the sadhak. He must attain to a quiet mind and in the silence of the mind receive Only The Divine thought-forces or other divine Forces and be their field and instrument.
To silence the mind it is not enough to throw back each thought as it comes, that can only be a subordinate movement. One must get back from all thought and be separate from it, a silent consciousness observing the thoughts if they come, but not oneself thinking or identified with the thoughts. Thoughts must be felt as outside things altogether. It is then easier to reject thoughts or let them pass without their disturbing the quietude of the mind.

3.03 - Faith and the Divine Grace, #Words Of The Mother II, #The Mother, #Integral Yoga
It is Only The Divines Grace that can give peace, happiness, power, light, knowledge, beatitude and love in their essence and their truth.
30 November 1954

3.09 - Of Silence and Secrecy, #Liber ABA, #Aleister Crowley, #Philosophy
any other man can be. It is Only The Divine self within the man, a self
as far above the possession of will or any other qualities whatsoever

4.2.3 - Vigilance, Resolution, Will and the Divine Help, #Letters On Yoga IV, #Sri Aurobindo, #Integral Yoga
It does not matter what defects you may have in your nature. The one thing that matters is your keeping yourself open to the Force. Nobody can transform himself by his own unaided efforts; it is Only The Divine Force that can transform him. If you keep yourself open, all the rest will be done for you.
***

4.3.4 - Accidents, Possession, Madness, #Letters On Yoga IV, #Sri Aurobindo, #Integral Yoga
It is one thing to see things and quite another to let them enter into you. One has to experience many things, to see and observe, to bring them into the field of the consciousness and know what they are. But there is no reason why you should allow them to enter into you and possess you. It is Only The Divine or what comes from the Divine that can be admitted to enter you.
To say that all light is good is as if you said that all water is goodor even that all clear or transparent water is good: it would not be true. One must see what is the nature of the light or where it comes from or what is in it, before one can say that it is the true Light. False lights exist and misleading lustres, lower lights too that belong to the beings inferior reaches. One must therefore be on ones guard and distinguish; the true discrimination has to come by growth of the psychic feeling and a purified mind and experience.

5.1.02 - The Gods, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
Person; you feel Only The Divine having a particular face, as it were, and relation with you for a certain purpose.
The Formateurs of the Overmind have shaped nothing evil - it is the lower forces that receive from the Overmind and distort its forces.

7 - Yoga of Sri Aurobindo, #unset, #Arthur C Clarke, #Fiction
source, there is there, of course, Only The Divine. Then
how has the deformation come in? I explained to you
--
either way and await Only The Divine's will, you will
always immediately perceive if there is or likely to be a

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