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branches ::: Self-Offering
see also :::

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object:Self-Offering
class:element in the yoga


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

TOPICS

AUTH

BOOKS
Questions_And_Answers_1929-1931

IN CHAPTERS TITLE
2.02_-_Surrender,_Self-Offering_and_Consecration

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
06.30_-_Sweet_Holy_Tears
1.01_-_Foreward
1.03_-_The_House_Of_The_Lord
1.04_-_The_Sacrifice_the_Triune_Path_and_the_Lord_of_the_Sacrifice
1.06_-_Agni_and_the_Truth
11.06_-_The_Mounting_Fire
1.2.07_-_Surrender
1.2.08_-_Faith
1.3.03_-_Quiet_and_Calm
1960-06-04
1963-12-21
1964-10-24a
1972-03-29a
2.01_-_The_Ordinary_Life_and_the_True_Soul
2.02_-_Surrender,_Self-Offering_and_Consecration
2.06_-_Works_Devotion_and_Knowledge
2.1.01_-_The_Central_Process_of_the_Sadhana
2.1.02_-_Combining_Work,_Meditation_and_Bhakti
2.17_-_December_1938
2.17_-_The_Progress_to_Knowledge_-_God,_Man_and_Nature
2.2.01_-_Work_and_Yoga
2.24_-_The_Evolution_of_the_Spiritual_Man
2.25_-_List_of_Topics_in_Each_Talk
2.25_-_The_Triple_Transformation
2.4.02_-_Bhakti,_Devotion,_Worship
32.04_-_The_Human_Body
3.4.1.06_-_Reading_and_Sadhana
36.08_-_A_Commentary_on_the_First_Six_Suktas_of_Rigveda
4.04_-_In_the_Total_Christ
4.1.1.04_-_Foundations_of_the_Sadhana
4.2.1.06_-_Living_in_the_Psychic
4.2.2.02_-_Conditions_for_the_Psychic_Opening
4.2.5_-_Dealing_with_Depression_and_Despondency
Talks_With_Sri_Aurobindo_1

PRIMARY CLASS

element_in_the_yoga
SEE ALSO

SIMILAR TITLES
Self-Offering

DEFINITIONS



QUOTES [2 / 2 - 7 / 7]


KEYS (10k)

   1 The Mother
   1 Sri Aurobindo

NEW FULL DB (2.4M)

   2 Benedict XVI

1:conditions of the psychic opening :::
For the opening of the psychic being, concentration on the Mother and self-offering to her are the direct way. The growth of Bhakti which you feel is the first sign of the psychic development. A sense of the Mother's presence or force or the remembrance of her supporting and strengthening you is the next sign. Eventually, the soul within begins to be active in aspiration and psychic perception guiding the mind to the right thoughts, the vital to the right movements and feelings, showing and rejecting all that has to be put away and turning the whole being in all its movements to the Divine alone. ~ Sri Aurobindo, Letters On Yoga - III,
2:the importance and power of surrender :::
   Surrender is the decision taken to hand over the responsibility of your life to the Divine. Without this decision nothing is at all possible; if you do not surrender, the Yoga is entirely out of the question. Everything else comes naturally after it, for the whole process starts with surrender. You can surrender either through knowledge or through devotion. You may have a strong intuition that the Divine alone is the truth and a luminous conviction that without the Divine you cannot manage. Or you may have a spontaneous feeling that this line is the only way of being happy, a strong psychic desire to belong exclusively to the Divine: I do not belong to my self, you say, and give up the responsibility of your being to the Truth. Then comes self-offering: Here I am, a creature of various qualities, good and bad, dark and enlightened. I offer myself as I am to you, take me up with all my ups and downs, conflicting impulses and tendencies - do whatever you like with me.
   ~ The Mother, Questions And Answers 1929-1931,

*** NEWFULLDB 2.4M ***

1:In his self-offering on the Cross, Jesus, as it were, brings all the sin of the world deep within the love of God and wipes it away. ~ Benedict XVI
2:In his self-offering on the Cross, Jesus, as it were, brings all the sin of the world deep within the love of God and wipes it away. Accepting the Cross, entering into fellowship with Christ, means entering the realm of transformation and expiation. ~ Benedict XVI
3:{God's] presence is not contingent upon our feeling it. It simply is. We must learn to remember this and calm ourselves. By His apparent 'absence', He is leading us to a more mature level of consciousness, self-offering, and love. He is leading us from the love of God for the sake of His gifts to love of God for His own sake. ~ Monks of New Skete
4:But surrender also means your back's to the wall and saying, "Okay, I give up." But rather it's a joyful self-offering. When you come to the point of realizing that "I never get it right. I always make a mess of things; I can't do anything right. Let him do it." And then you ask his power to do it through you and you find suddenly that it works that way. ~ Goswami Kriyananda
5:conditions of the psychic opening :::
For the opening of the psychic being, concentration on the Mother and self-offering to her are the direct way. The growth of Bhakti which you feel is the first sign of the psychic development. A sense of the Mother's presence or force or the remembrance of her supporting and strengthening you is the next sign. Eventually, the soul within begins to be active in aspiration and psychic perception guiding the mind to the right thoughts, the vital to the right movements and feelings, showing and rejecting all that has to be put away and turning the whole being in all its movements to the Divine alone. ~ Sri Aurobindo, Letters On Yoga - III,
6:the importance and power of surrender :::
   Surrender is the decision taken to hand over the responsibility of your life to the Divine. Without this decision nothing is at all possible; if you do not surrender, the Yoga is entirely out of the question. Everything else comes naturally after it, for the whole process starts with surrender. You can surrender either through knowledge or through devotion. You may have a strong intuition that the Divine alone is the truth and a luminous conviction that without the Divine you cannot manage. Or you may have a spontaneous feeling that this line is the only way of being happy, a strong psychic desire to belong exclusively to the Divine: I do not belong to my self, you say, and give up the responsibility of your being to the Truth. Then comes self-offering: Here I am, a creature of various qualities, good and bad, dark and enlightened. I offer myself as I am to you, take me up with all my ups and downs, conflicting impulses and tendencies - do whatever you like with me.
   ~ The Mother, Questions And Answers 1929-1931,
7:To Be the Famous..."

To be the famous isn’t attractive,
Not this could ever elevate,
You needn’t to make your archive active,
You needn’t your scripts to be all saved.

Self-offering’s aimed by creation,
But ballyhoo or cheap success,
It is a shame, if worthless persons
Are talks of towns’ populace.

But you’ve to live without phony,
To live such life that, after all,
To gain love of the space symphony,
And answer to the future’s call,

And oft to leave gaps in your traces
In fate, but in the papers, crooked,
To mark the chapters and main places
On margins of your being’s book,

To fully sink in the unknown,
And hide in it your own steps
Like hide itself, if mist is grown,
The whole landscape of the place.

The others, by the living traces,
Will pass your way through, bit by bit,
But wins and losses of your battles
You have not to discern on it.

You’ve never – not by fate or folly –
To lose an atom of your face,
But – be alive, alive and only,
Alive and only, till your last. ~ Boris Pasternak

IN CHAPTERS



   19 Integral Yoga
   1 Christianity


   21 Sri Aurobindo
   6 The Mother
   4 Satprem
   4 Nolini Kanta Gupta
   2 A B Purani


   7 Letters On Yoga II
   3 The Life Divine
   3 Letters On Yoga III
   2 Questions And Answers 1929-1931
   2 Evening Talks With Sri Aurobindo


06.30 - Sweet Holy Tears, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
  
   At a supreme crisis of the soul when there seems to be no issue before you, if you come, in the naked simplicity of your whole being, pour yourself out in a flood of self-giving, to one who can be your refugein the end the Divine alone can be such a oneand who can respond fully to the intensity and ardent sincerity of your approach, you come holding your tearful soul as a complete Self-Offering, you do not know what tremendous response you call forth, the blessing divine you bring down in and around you.
  

1.01 - Foreward, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
  the outer sacrifice in the Veda are used as symbols of the inner
  sacrifice and Self-Offering; we give what we are and what we
  have in order that the riches of the divine Truth and Light may

1.03 - The House Of The Lord, #Twelve Years With Sri Aurobindo, #Nirodbaran, #Integral Yoga
  
  At the beginning all of us would make it a point to be present during his meal and watch the function as well as the Mother's part in it. When the time was announced, water was brought for Sri Aurobindo to wash his hands, then he started eating with a spoon and rarely with knife and fork. He would take off his ring, place it in Champaklal's hand and wash. Champakal would put it back on his finger afterwards. Sometimes when he forgot to take off the ring, Champaklal caught hold of the hand before it was dipped in the water. Then the Mother would come, prepare and lay the table, push it herself up to Sri Aurobindo and arrange the various foods in bowls or glass tumblers, in the order of savouries, sweets and fruit juices everything having an atmosphere of cleanliness, purity and beauty. Then she would offer, one by one, the dishes to the silent Deity who would take them slowly and silently as if the eating was not for the satisfaction of the palate but an act of Self-Offering. Steadiness and silence were the characteristic stamps of Sri Aurobindo. Dhra, according to him, was the ideal of Aryan culture. Hurry and hustle were words not found in his dictionary. Be it eating, drinking, walking or talking he did it always in a slow and measured rhythm, giving the impression that every movement was conscious and consecrated. The Mother would punctuate the silence with queries like, "How do you like that dish?" or such remarks as, "This mushroom is grown here, this is special brinjal sent from Benares, this is butterfruit." To all, Sri Aurobindo's reply would be, "Oh, I see! Quite good!" Typically English in manner and tone! His silence or laconic praise made us wonder if he had not lost all distinction in taste! Did rasagolla, bread and brinjal have the same taste in the Divine sense-experience? Making this vital point clear, he wrote in a letter: "Distinction is never lost, bread cannot be as tasty as a luchi, but a yogi can enjoy bread with as much rasa as a luchi which is quite a different thing." He had a liking for sweets, particularly for rasagolla, sandesh and pantua. We could see that clearly: after the Mother had banned all sweets from his menu for medical reasons, one day some pantuas found their way in by chance. The Mother could not send them back from the table. She asked him if he would take some. He replied, "If it is pantua, I can try." Since then this became a spicy joke with all of us. He enjoyed, as a matter of fact, all kinds of good dishes, European or Indian. But whatever was not to his taste, he would just touch and put away. The pungent preparations of the South could not, however, receive his blessings, except the rasam[1]. When on his arrival in Pondicherry he was given rasam, he enjoyed it very much and said in our talks, "It has a celestial taste!" He was neither a puritan god nor an epicure; only, he had no hankering or attachment for anything. His meal ended with a big tumbler of orange juice which he sipped slowly, looking after each sip to see how much was left, and keeping a small quantity as prasd. Once the entire juice had slightly fermented and after one or two sips he left it at the Mother's prompting. We conspired to make good use of it as prasd, but Sri Aurobindo got the scent of our secret design and forewarned us! We had to check our temptation.
  

1.04 - The Sacrifice the Triune Path and the Lord of the Sacrifice, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  But, most often, the sacrifice is done unconsciously, egoistically and without knowledge or acceptance of the true meaning of the great world-rite. It is so that the vast majority of earth-creatures do it; and, when it is so done, the individual derives only a mechanical minimum of natural inevitable profit, achieves by it only a slow painful progress limited and tortured by the smallness and suffering of the ego. Only when the heart, the will and the mind of knowledge associate themselves with the law and gladly follow it, can there come the deep joy and the happy fruitfulness of divine sacrifice. The minds knowledge of the law and the hearts gladness in it culminate in the perception that it is to our own Self and Spirit and the one Self and Spirit of all that we give. And this is true even when our Self-Offering is still to our fellow-creatures or to lesser Powers and Principles and not yet to the Supreme. Not for the sake of the wife, says Yajnavalkya in the Upanishad, but for the sake of the Self is the wife dear to us. This in the lower sense of the individual self is the hard fact behind the coloured and passionate professions of egoistic love; but in a higher sense it is the inner significance of that love too which is not egoistic but divine. All true love and all sacrifice are in their essence Natures contradiction of the primary egoism and its separative error; it is her attempt to turn from a necessary first fragmentation towards a recovered oneness. All unity between creatures is in its essence a self-finding, a fusion with that from which we have separated, a discovery of ones self in others.
  

1.06 - Agni and the Truth, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga
  
  It is a continual Self-Offering of the human to the divine and a continual descent of the divine into the human which seems to be symbolised in the sacrifice.
  

11.06 - The Mounting Fire, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
  
   The fire in fact is the aspiration in the body, the divine demand in the body and it kindles itself by its own self-pressure. The spreading of the barhi in the Vedic image means also the surrender and submission, the prostration of the bodily being. By namas, by constant obeisance the fire is to be tended; and a ceaseless refuelling has to be done by a ceaseless Self-Offering of all movements, especially all the automatic reactions of the physical that form the roots of the material existence.
  

1.2.07 - Surrender, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  *
  It [true surrender] begins when there is the true Self-Offering.
  
  --
  
  All the parts are essentially offered, but the surrender has to be made complete by the growth of the psychic Self-Offering in all of them and in all their movements separately and together.
  

1.2.08 - Faith, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  *
  It is quite sufficient if there is the firm and constant will towards faith and Self-Offering. It is understood that it is not possible for the human nature to be always without movements of doubt, obscurity or things not yet offered until the inner consciousness has sufficiently grown to make these impossible. It is because it is so that the will is necessary so that the Force may work to remove these things with full consent and will of the mind and heart of the sadhak. To try to reject these things and make the will permanent is sufficient, - for it is this effort that brings eventually the permanence.
  

1.3.03 - Quiet and Calm, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  139
   from above and taking possession of the different planes of your being. That is often a prior condition for the twofold movement of ascent and descent; it will surely come in time. These things can take a long time to begin visibly, especially when the mind is accustomed to be very active and has not the habit of mental silence. When that veiling activity is there, much work has to be carried on behind the mobile screen of the mind and the sadhak thinks nothing is happening when really much preparation is being done. If you want a more swift and visible progress, it can only be by bringing your psychic to the front through a constant Self-Offering. Aspire intensely, but without impatience.
  

1960-06-04, #Agenda Vol 01, #unset, #Kabbalah
  
   I also use my mantra to go into trance. After relaxing on the bed and making as total a Self-Offering as possible of everything, from top to bottom, and after removing as fully as possible all resistance of the ego, I start repeating the mantra.1 After repeating it two or three times, I am in trance (at the beginning it took longer). And from this trance I pass into sleep; the trance lasts as long as necessary and, quite naturally, spontaneously, I pass into sleep. And when I come back, I remember everything. The sleep was like a continuation of the trance. And essentially, the only reason for sleep is to allow the body to assimilate the results of the trance, then to allow these results to be accepted throughout and to let the body do its natural nights work of eliminating toxins. My periods of sleep practically dont exist sometimes they are as short as half an hour or 15 minutes. But in the beginning, I had long periods of sleep, one or even two hours in succession. And when I woke up, I did not feel this residue of heaviness which comes from sleep the effects of the trance continued.
  

1963-12-21, #Agenda Vol 04, #unset, #Kabbalah
  
   It is something very special. It isnt love, it isnt Self-Offering. Its a very FULL joy. Very full.
  

1964-10-24a, #Agenda Vol 05, #unset, #Kabbalah
  
   And it made me understand that one of the most considerable obstacles is that deviation of aspiration into a thirst for something. But who doesnt deviate? You see, I always start by looking at myself and at all that I know of this beings conscious life (thats my first observation), and all the images come; well, the Self-Offering, the perfectly pure aspiration that doesnt expect any resultabsolutely free from the slightest idea of result the aspiration in its essential purity thats not frequent. Its not frequent.
  

1972-03-29a, #Agenda Vol 13, #The Mother, #Integral Yoga
  
   I call on you rather than any other contemporary writer because I think your works embody the very anguish of the West, an anguish I have bitterly experienced all the way to the German concentration camps at the age of twenty, and then in a long and uneasy wandering around the world. Insofar as I have always turned to you, daring and searching with each of your characters what surpasses man, I am again turning to you because I have a feeling that, more than anyone else, you can understand Sri Aurobindos message and perhaps draw a new impetus from it. I am also thinking of a whole generation of young people who expect much from you: more than an ideal of pure heroism, which only opens the doors (as does all Self-Offering) on another realm of man we have yet to explore, and more than a fascination with death, which also is only a means and not an end, although its brutal nakedness can sometimes open a luminous breach in the bodily prisonwhere we seem to have been immured alive and we emerge into a new dimension of our being. For we tend too often to forget that it is for living that your heroes think so constantly of death; also I think that the young people I mentioned want the truth of Tchen and Katow, the truth of Hernandez, Perken and Moreno [characters in Malrauxs novels] beyond their death.
  

2.01 - The Ordinary Life and the True Soul, #Questions And Answers 1929-1931, #The Mother, #Integral Yoga
  
  This will be very easy to do once you get into contact with your psychic being, the true soul deep within you. Then you will feel immediately how very unimportant these things are and that the sole thing that matters is the Divine. To dwell in the psychic is to be lifted above all greed. You will have no hankering, no worry, no feverish desire. And you will feel also that whatever happens, happens for the best. Do not misunderstand me to imply that you must always think that everything is for the best. Everything is not for the best so long as you are in the ordinary consciousness. You may be misled into utterly wrong channels when you are not in the right state of consciousness. But once you are poised in the psychic and have made your Self-Offering to the Divine, all that happens will happen for the best, for everything, however disguised, will be a definite divine response to you.
  

2.02 - Surrender, Self-Offering and Consecration, #Questions And Answers 1929-1931, #The Mother, #Integral Yoga
  object:2.02 - Surrender, Self-Offering and Consecration
  class:chapter
  --
  
  Surrender is the decision taken to hand over the responsibility of your life to the Divine. Without this decision nothing is at all possible; if you do not surrender, the Yoga is entirely out of the question. Everything else comes naturally after it, for the whole process starts with surrender. You can surrender either through knowledge or through devotion. You may have a strong intuition that the Divine alone is the truth and a luminous conviction that without the Divine you cannot manage. Or you may have a spontaneous feeling that this line is the only way of being happy, a strong psychic desire to belong exclusively to the Divine: I do not belong to myself, you say, and give up the responsibility of your being to the Truth. Then comes Self-Offering: Here I am, a creature of various qualities, good and bad, dark and enlightened. I offer myself as I am to you, take me up with all my ups and downs, conflicting impulses and tendenciesdo whatever you like with me. In the course of your Self-Offering, you start unifying your being around what has taken the first decision the central psychic will. All the jarring elements of your nature have to be harmonised, they have to be taken up one after another and unified with the central being. You may offer yourself to the Divine with a spontaneous movement, but it is not possible to give yourself effectively without this unification. The more you are unified, the more you are able to realise self-giving. And once the self-giving is complete, consecration follows: it is the crown of the whole process of realisation, the last step of the gradation, after which there is no more trouble and everything runs smoothly. But you must not forget that you cannot become integrally consecrated at once. You are often deluded into such a belief when, for a day or two, you have a strong movement of a particular kind. You are led to hope that everything else will automatically follow in its wake; but in fact if you become the least bit self-complacent you retard your own advance. For your being is full of innumerable tendencies at war with one anotheralmost different personalities, we may say. When one of them gives itself to the Divine, the others come up and refuse their allegiance. We have not given ourselves, they cry, and start clamouring for their independence and expression. Then you bid them be quiet and show them the Truth. Patiently you have to go round your whole being, exploring each nook and corner, facing all those anarchic elements in you which are waiting for their psychological moment to come up. And it is only when you have made the entire round of your mental, vital and physical nature, persuaded everything to give itself to the Divine and thus achieved an absolute unified consecration that you put an end to your difficulties. Then indeed yours is a glorious walk towards transformation, for you no longer go from darkness to knowledge but from knowledge to knowledge, light to light, happiness to happiness. The complete consecration is undoubtedly not an easy matter, and it might take an almost indefinitely long time if you had to do it all by yourself, by your own independent effort. But when the Divines Grace is with you it is not exactly like that. With a little push from the Divine now and then, a little push in this direction and in that, the work becomes comparatively quite easy. Of course the length of time depends on each individual, but it can be very much shortened if you make a really firm resolve. Resolution is the one thing requiredresolution is the master-key.
  ***

2.06 - Works Devotion and Knowledge, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  Essays on the Gita
   of knowledge they come to the adoration of the Purushottama, jnana-yajnena yajanto mam upasate. This is a comprehension filled with Bhakti, because it is integral in its instruments, integral in its objective. It is not a pursuit of the Supreme merely as an abstract unity or an indeterminable Absolute. It is a heartfelt seeking and seizing of the Supreme and the Universal, a pursuit of the Infinite in his infinity and of the Infinite in all that is finite, a vision and embracing of the One in his oneness and of the One in all his several principles, his innumerable visages, forces, forms, here, there, everywhere, timelessly and in time, multiply, multitudinously, in endless aspects of his Godhead, in beings without number, all his million universal faces fronting us in the world and its creatures, ekatvena pr.thaktvena bahudha visvatomukham. This knowledge becomes easily an adoration, a large devotion, a vast self-giving, an integral Self-Offering because it is the knowledge of a Spirit, the contact of a Being, the embrace of a supreme and universal Soul which claims all that we are even as it lavishes on us when we approach it all the treasures of its endless delight of existence.3
  The way of works too turns into an adoration and a devotion of self-giving because it is an entire sacrifice of all our will and its activities to the one Purushottama. The outward Vedic rite is a powerful symbol, effective for a slighter though still a heavenward purpose; but the real sacrifice is that inner oblation in which the Divine All becomes himself the ritual action, the sacrifice and every single circumstance of the sacrifice. All the working and forms of that inner rite are the self-ordinance and self-expression of his power in us mounting by our aspiration towards the source of its energies. The Divine Inhabitant becomes himself the flame and the offering, because the flame is the Godward will and that will is God himself within us. And the offering too is form and force of the constituent Godhead in our nature and being; all that has been received from him is given up to the service and the worship of its own Reality,

2.1.01 - The Central Process of the Sadhana, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  
  To cleave to the path means to follow it without leaving it or turning aside. It is a path of Self-Offering of the whole being in all its parts, the offering of the thinking mind and the heart, the will and actions, the inner and the outer instruments so that one may arrive at the experience of the Divine, the Presence within, the psychic and spiritual change. The more one gives of oneself in all ways, the better for the sadhana. But all cannot do it to the same extent, with the same rapidity, in the same way. How others do it or fail to do it should not be ones concernhow to do it faithfully oneself is the one thing important.
  ***

2.1.02 - Combining Work, Meditation and Bhakti, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  
  This is the Karmayoga as it is laid down in the Gita as I have developed it for the integral spiritual life. It is founded not on speculation and reasoning but on experience. It does not exclude meditation and it certainly does not exclude bhakti, for the Self-Offering to the Divine, the consecration of all oneself to the Divine which is the essence of this Karmayoga are essentially a movement of bhakti. Only it does exclude a life-fleeing exclusive meditation or an emotional bhakti shut up in its own inner dream taken as the whole movement of the Yoga. One may have hours of pure absorbed meditation or of the inner motionless adoration and ecstasy, but they are not the whole of the integral Yoga.
  ***
  --
  
  I dont think you understood very well what Mother was trying to tell you. First of all she did not say that prayers or meditation either were no goodhow could she when both count for so much in Yoga? What she said was that the prayer must well up from the heart on a crest of emotion or aspiration, the Japa or meditation come in a live push carrying the joy or the light of the thing in it. If done mechanically and merely as a thing that ought to be done (stern grim duty!), it must tend towards want of interest and dryness and so be ineffective. It was what I meant when I said I thought you were doing Japa too much as a means for bringing about a result I meant too much as a device, a process laid down for getting the thing done. That again was why I wanted the psychological conditions in you to develop, the psychic, the mental for when the psychic is forward, there is no lack of life and joy in the prayer, the aspiration, the seeking, no difficulty in having the constant stream of bhakti and when the mind is quiet and inturned and upturned there is no difficulty or want of interest in meditation. Meditation by the way is a process leading towards knowledge and through knowledge, it is a thing of the head and not of the heart; so if you want dhyana, you cant have an aversion to knowledge. Concentration in the heart is not meditation, it is a call on the Divine, on the Beloved. This Yoga too is not a Yoga of knowledge aloneknowledge is one of its means, but its base being Self-Offering, surrender, bhakti, it is based on the heart and nothing can be eventually done without this base. There are plenty of people here who do or have done Japa and base themselves on bhakti, very few comparatively who have done the head meditation; love and bhakti and works are usually the basehow many can proceed by knowledge? Only the few.
  ***

2.17 - December 1938, #Evening Talks With Sri Aurobindo, #unset, #Kabbalah
  
   Disciple: What is meant by Self-Offering? How to do it?
  

2.17 - The Progress to Knowledge - God, Man and Nature, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  Directed towards Nature and the cosmos, it may take upon itself the figure of self-knowledge, self-mastery - in the mental and vital sense - and mastery of the world in which we find ourselves: directed towards God, it may take also this figure but in a higher spiritual sense of world and self, or it may assume that other, so familiar and decisive to the religious mind, the seeking for an individual salvation whether in heavens beyond or by a separate immergence in a supreme Self or a supreme Non-Self, - beatitude or Nirvana. Throughout, however, it is the individual who is seeking individual self-knowledge and the aim of his separate existence, with all the rest, even altruism and the love and service of mankind, self-effacement or selfannihilation, thrown in - with whatever subtle disguises - as helps and means towards that one great preoccupation of his realised individuality. This may seem to be only an expanded egoism, and the separative ego would then be the truth of man's being persistent in him to the end or till at last he is liberated from it by his self-extinction in the featureless eternity of the Infinite. But there is a deeper secret behind which justifies his individuality and its demand, the secret of the spiritual and eternal individual, the Purusha.
  It is because of the spiritual Person, the Divinity in the individual, that perfection or liberation - salvation, as it is called in the West - has to be individual and not collective; for whatever perfection of the collectivity is to be sought after, can come only by the perfection of the individuals who constitute it. It is because the individual is That, that to find himself is his great necessity. In his complete surrender and self-giving to the Supreme it is he who finds his perfect self-finding in a perfect Self-Offering. In the abolition of the mental, vital, physical ego, even of the spiritual ego, it is the formless and limitless Individual that has the peace and joy of its escape into its own infinity. In the experience that he is nothing and no one, or everything and everyone, or the One which is beyond all things and absolute, it is the Brahman in the individual that effectuates this stupendous merger or this marvellous joining, Yoga, of its eternal unit of being with its vast all-comprehending or supreme all-transcending unity of eternal existence. To get beyond the ego is imperative, but one cannot get beyond the self - except by finding it supremely, universally. For the self is not the ego; it is one with the All and the One and in finding it it is the All and the One that we discover in our self: the contradiction, the separation disappears, but the self, the spiritual reality remains, united with the One and the All by that delivering disappearance.
  The higher self-knowledge begins therefore as soon as man has got beyond his preoccupation with the relation of Nature and God to his superficial being, his most apparent self. One step is to know that this life is not all, to get at the conception of his own temporal eternity, to realise, to become concretely aware of that subjective persistence which is called the immortality of the soul. When he knows that there are states beyond the material and lives behind and before him, at any rate a pre-existence and a subsequent existence, he is on the way to get rid of his temporal ignorance by enlarging himself beyond the immediate moments of Time into the possession of his own eternity. Another step forward is to learn that his surface waking state is only a small part of his being, to begin to fathom the abyss of the Inconscient and depths of the subconscient and subliminal and scale the heights of the superconscient; so he commences the removal of his psychological self-ignorance. A third step is to find out that there is something in him other than his instrumental mind, life and body, not only an immortal ever-developing individual soul that supports his nature but an eternal immutable self and spirit, and to learn what are the categories of his spiritual being, until he discovers that all in him is an expression of the spirit and distinguishes the link between his lower and his higher existence; thus he sets out to remove his constitutional self-ignorance. Discovering self and spirit he discovers God; he finds out that there is a Self beyond the temporal: he comes to the vision of that Self in the cosmic consciousness as the divine Reality behind Nature and this world of beings; his mind opens to the thought or the sense of the Absolute of whom self and the individual and the cosmos are so many faces; the cosmic, the egoistic, the original ignorance begin to lose the rigidness of their hold upon him. In his attempt to cast his existence into the mould of this enlarging self-knowledge his whole view and motive of life, thought and action are progressively modified and transformed; his practical ignorance of himself, his nature and his object of existence diminishes: he has set his step on the path which leads out of the falsehood and suffering of a limited and partial into the perfect possession and enjoyment of a true and complete existence.

2.2.01 - Work and Yoga, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  
  To arrive at this condition the important thing is a persistent aspiration, call and Self-Offering, and a will to reject all in oneself or around that stands in the way. Difficulties there will always be at the beginning and for as long a time as is necessary for the change; but they are bound to disappear if they are met by a settled faith, will and patience.
  ***
  --
  
  Reading and study though they can be useful for preparing the mind, are not themselves the best means of entering the Yoga. It is self-dedication from within that is the means. It is with the consciousness of the Mother that you must unite, a sincere self-consecration in the mind and heart and the Will is the means for it. The work given by the Mother is always meant as field for that self-consecration, it has to be done as an offering to her so that through the Self-Offering one may come to feel her force acting and her presence.
  ***

2.24 - The Evolution of the Spiritual Man, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  But none of these three lines of approach can by themselves entirely fulfil the greater and ulterior intention of Nature; they cannot create in mental man the spiritual being, unless and until they open the door to spiritual experience. It is only by an inner realisation of what these approaches are seeking after, by an overwhelming experience or by many experiences building up an inner change, by a transmutation of the consciousness, by a liberation of the spirit from its present veil of mind, life and body that there can emerge the spiritual being. That is the final line of the soul's progress towards which the others are pointing and, when it is ready to disengage itself from the preliminary approaches, then the real work has begun and the turning-point of the change is no longer distant. Till then all that the human mental being has reached is a familiarity with the idea of things beyond him, with the possibility of an other-worldly movement, with the ideal of some ethical perfection; he may have made too some contact with greater Powers or Realities which help his mind or heart or life. A change there may be, but not the transmutation of the mental into the spiritual being. Religion and its thought and ethics and occult mysticism in ancient times produced the priest and the mage, the man of piety, the just man, the man of wisdom, many high points of mental manhood; but it is only after spiritual experience through the heart and mind began that we see arise the saint, the prophet, the Rishi, the Yogi, the seer, the spiritual sage and the mystic, and it is the religions in which these types of spiritual manhood came into being that have endured, covered the globe and given mankind all its spiritual aspiration and culture.
  When spirituality disengages itself in the consciousness and puts on its distinctive character, it is only at first a small kernel, a growing tendency, an exceptional light of experience amidst the great mass of normal unenlightened human mind, vitality, physicality which forms the outer self and engrosses our natural preoccupation. There are tentative beginnings and a slow evolution and hesitating emergence. An earlier first preliminary form of it creates a certain kind of religiosity which is not the pure spiritual temperament, but is of the nature of mind or life seeking or finding in itself a spiritual support or factor; in this stage man is mostly preoccupied with the utilisation of such contacts as he can get or construct with what is beyond him to help or serve his mental ideas or moral ideals or his vital and physical interests; the true turn to some spiritual change has not come. The first true formations take the shape of a spiritualisation of our natural activities, a permeating influence on them or a direction: there is a preparatory influence or influx in some part or tendency of the mind or life, - a spiritualised turn of thought with uplifting illuminations, or a spiritualised turn of the emotional or the aesthetic being, a spiritualised ethical formation in the character, a spiritualised urge in some life-action or other dynamic vital movement of the nature. An awareness comes perhaps of an inner light, of a guidance or a communion, of a greater Control than the mind and will to which something in us obeys; but all is not yet recast in the mould of that experience. But when these intuitions and illuminations grow in insistence and canalise themselves, make a strong inner formation and claim to govern the whole life and take over the nature, then there begins the spiritual formation of the being; there emerges the saint, the devotee, the spiritual sage, the seer, the prophet, the servant of God, the soldier of the spirit. All these take their stand on one part of the natural being lifted up by a spiritual light, power or ecstasy. The sage and seer live in the spiritual mind, their thought or their vision is governed and moulded by an inner or a greater divine light of knowledge; the devotee lives in the spiritual aspiration of the heart, its Self-Offering and its seeking; the saint is moved by the awakened psychic being in the inner heart grown powerful to govern the emotional and vital being; the others stand in the vital kinetic nature driven by a higher spiritual energy and turned by it towards an inspired action, a God-given work or mission, the service of some divine Power, idea or ideal. The last or highest emergence is the liberated man who has realised the Self and Spirit within him, entered into the cosmic consciousness, passed into union with the Eternal and, so far as he still accepts life and action, acts by the light and energy of the Power within him working through his human instruments of Nature. The largest formulation of this spiritual change and achievement is a total liberation of soul, mind, heart and action, a casting of them all into the sense of the cosmic Self and the Divine Reality.10 The spiritual evolution of the individual has then found its way and thrown up its range of Himalayan eminences and its peaks of highest nature. Beyond this height and largeness there opens only the supramental ascent or the incommunicable Transcendence.
  This then has been up till now the course of Nature's evolution of the spiritual man in the human mental being, and it may be questioned what is the exact sum of this achievement and its actual significance. In the recent reaction towards the life of the mind in Matter, this great direction and this rare change have been stigmatised as no true evolution of consciousness but rather a sublimated crudity of ignorance deviating from the true human evolution, which should be solely an evolution of life-power, the practical physical mind, the reason governing thought and conduct and the discovering and organising intelligence. In this epoch religion was pushed aside as an out-of-date superstition and spiritual realisation and experience discredited as a shadowy mysticism; the mystic in this view is the man who turns aside into the unreal, into occult regions of a self-constructed land of chimeras and loses his way there. This judgment proceeds from a view of things which is itself bound to pass into discredit, because it depends ultimately on the false perception of the material as alone real and the outward life as alone of importance.

2.25 - List of Topics in Each Talk, #Evening Talks With Sri Aurobindo, #unset, #Kabbalah
  
   | 26-12-38 | Bla-bhva; Self-Offering; meditation; physical being; dreams, visions, fantasies; Pranam and meditation with Mother |
  

2.25 - The Triple Transformation, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  Even before the tranquillising purification of the outer nature has been effected or before it is sufficient, one can still break down the wall screening our inner being from our outer awareness by a strong force of call and aspiration, a vehement will or violent effort or an effective discipline or process; but this may be a premature movement and is not without its serious dangers. In entering within one may find oneself amidst a chaos of unfamiliar and supernormal experiences to which one has not the key or a press of subliminal or cosmic forces, subconscient, mental, vital, subtle-physical, which may unduly sway or chaotically drive the being, encircle it in a cave of darkness, or keep it wandering in a wilderness of glamour, allurement, deception, or push it into an obscure battlefield full of secret and treacherous and misleading or open and violent oppositions; beings and voices and influences may appear to the inner sense and vision and hearing claiming to be the Divine Being or His messengers or Powers and Godheads of the Light or guides of the path to realisation, while in truth they are of a very different character. If there is too much egoism in the nature of the seeker or a strong passion or an excessive ambition, vanity or other dominating weakness, or an obscurity of the mind or a vacillating will or a weakness of the life-force or an unsteadiness in it or want of balance, he is likely to be seized on through these deficiencies and to be frustrated or to deviate, misled from the true way of the inner life and seeking into false paths, or to be left wandering about in an intermediate chaos of experiences and fail to find his way out into the true realisation. These perils were well-known to a past spiritual experience and have been met by imposing the necessity of initiation, of discipline, of methods of purification and testing by ordeal, of an entire submission to the directions of the path-finder or path-leader, one who has realised the Truth and himself possesses and is able to communicate the light, the experience, a guide who is strong to take by the hand and carry over difficult passages as well as to instruct and point out the way. But even so the dangers will be there and can only be surmounted if there is or there grows up a complete sincerity, a will for purity, a readiness for obedience to the Truth, for surrender to the Highest, a readiness to lose or to subject to a divine yoke the limiting and self-affirming ego. These things are the sign that the true will for realisation, for conversion of the consciousness, for transformation is there, the necessary stage of the evolution has been reached: in that condition the defects of nature which belong to the human being cannot be a permanent obstacle to the change from the mental to the spiritual status; the process may never be entirely easy, but the way will have been made open and practicable.
  One effective way often used to facilitate this entry into the inner self is the separation of the Purusha, the conscious being, from the Prakriti, the formulated nature. If one stands back from the mind and its activities so that they fall silent at will or go on as a surface movement of which one is the detached and disinterested witness, it becomes possible eventually to realise oneself as the inner Self of mind, the true and pure mental being, the Purusha; by similarly standing back from the life activities, it is possible to realise oneself as the inner Self of life, the true and pure vital being, the Purusha; there is even a Self of body of which, by standing back from the body and its demands and activities and entering into a silence of the physical consciousness watching the action of its energy, it is possible to become aware, a true and pure physical being, the Purusha. So too, by standing back from all these activities of nature successively or together, it becomes possible to realise one's inner being as the silent impersonal self, the witness Purusha. This will lead to a spiritual realisation and liberation, but will not necessarily bring about a transformation; for the Purusha, satisfied to be free and himself, may leave the Nature, the Prakriti, to exhaust its accumulated impetus by an unsupported action, a mechanical continuance not renewed and reinforced or vivified and prolonged by his consent, and use this rejection as a means of withdrawing from all nature. The Purusha has to become not only the witness but the knower and source, the master of all the thought and action, and this can only be partially done so long as one remains on the mental level or has still to use the ordinary instrumentation of mind, life and body. A certain mastery can indeed be achieved, but mastery is not transformation; the change made by it cannot be sufficient to be integral: for that it is essential to get back, beyond mind-being, life-being, body-being, still more deeply inward to the psychic entity inmost and profoundest within us - or else to open to the superconscient highest domains. For this penetration into the luminous crypt of the soul one has to get through all the intervening vital stuff to the psychic centre within us, however long, tedious or difficult may be the process. The method of detachment from the insistence of all mental and vital and physical claims and calls and impulsions, a concentration in the heart, austerity, self-purification and rejection of the old mind movements and life movements, rejection of the ego of desire, rejection of false needs and false habits, are all useful aids to this difficult passage: but the strongest, most central way is to found all such or other methods on a Self-Offering and surrender of ourselves and of our parts of nature to the Divine Being, the Ishwara. A strict obedience to the wise and intuitive leading of a Guide is also normal and necessary for all but a few specially gifted seekers.
  As the crust of the outer nature cracks, as the walls of inner separation break down, the inner light gets through, the inner fire burns in the heart, the substance of the nature and the stuff of consciousness refine to a greater subtlety and purity, and the deeper psychic experiences, those which are not solely of an inner mental or inner vital character, become possible in this subtler, purer, finer substance; the soul begins to unveil itself, the psychic personality reaches its full stature. The soul, the psychic entity, then manifests itself as the central being which upholds mind and life and body and supports all the other powers and functions of the Spirit; it takes up its greater function as the guide and ruler of the nature. A guidance, a governance begins from within which exposes every movement to the light of Truth, repels what is false, obscure, opposed to the divine realisation: every region of the being, every nook and corner of it, every movement, formation, direction, inclination of thought, will, emotion, sensation, action, reaction, motive, disposition, propensity, desire, habit of the conscious or subconscious physical, even the most concealed, camouflaged, mute, recondite, is lighted up with the unerring psychic light, their confusions dissipated, their tangles disentangled, their obscurities, deceptions, self-deceptions precisely indicated and removed; all is purified, set right, the whole nature harmonised, modulated in the psychic key, put in spiritual order. This process may be rapid or tardy according to the amount of obscurity and resistance still left in the nature, but it goes on unfalteringly so long as it is not complete. As a final result the whole conscious being is made perfectly apt for spiritual experience of every kind, turned towards spiritual truth of thought, feeling, sense, action, tuned to the right responses, delivered from the darkness and stubbornness of the tamasic inertia, the turbidities and turbulences and impurities of the rajasic passion and restless unharmonised kinetism, the enlightened rigidities and sattwic limitations or poised balancements of constructed equilibrium which are the character of the Ignorance.

2.4.02 - Bhakti, Devotion, Worship, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  
  The nature of bhakti is adoration, worship, Self-Offering to what is greater than oneself the nature of love is a feeling or seeking for closeness and union. Self-giving is the character of both; both are necessary in the Yoga and each gets its full force when supported by the other.
  ***

32.04 - The Human Body, #Collected Works of Nolini Kanta Gupta - Vol 07, #Nolini Kanta Gupta, #Integral Yoga
  
   The second mystery is this that not only for the individual but for the collectivity the human form of God has a special significance. God comes down to the lower level. He abides by His own laws to transform them. He destroys whatever has to be destroyed. He purifies whatever has to be purified. He protects and enriches whatever has to be protected and enriched. This is His mission. That means a collision, a definite battle. Consequently the divine Body too has to undergo scars. That is the law of this plane, that is the rule of His game. But it is thus that God clears the road, makes the path easy. On behalf of man God conquers Nature so that it may be easy for man to reconquer it. A question may be raised here: "the conquest of nature or the transformation of nature - cannot God effect it from His own Self or the World-Self? What necessity is there to accept a human form in order to do the work?" First of all, if God were to do everything in a subtle way, then why was the physical created, for what purpose? We have said that this Matter, this world, this very earth, this earthly body itself, are the field for God's lila,the centre and knot of the mystery of the creation. All disembodied powers and personalities want to come down on earth and be embodied in order to have all the privileges of this place. The Asuras want this, the Gods want this, therefore God too has to come down. He has to experience the full expression of body by becoming an embodied being. Secondly, this body has its own purpose and fulfilment. The body has grown out of inconscient Matter, it is born here below to become purified and transformed into the divine substance. Moreover, from some other sphere, from a consciousness transcendent and immanent, to act on the earth or its Matter or on some particular receptacles, means to apply an alien force, an attempt to impose a different principle. There is a necessity for this process and the power does act in this way, but something else must accompany this process. On our part that something is more important. It is the body's own conscious will, the Self-Offering and the self-opening of Matter - not because of an influence, impulsion or pressure from elsewhere; the material body of its own accord, by a demand from within, has to seek the Reality beyond Matter and body. That is why the divine Body shows how even Matter can aspire for spirituality and proves that Matter is not absolutely inert, in it too abides a consciousness and a conscious aspiration.
  

3.4.1.06 - Reading and Sadhana, #Letters On Poetry And Art, #Sri Aurobindo, #Integral Yoga
  
  Reading and study though they can be useful for preparing the mind, are not themselves the best means of entering the Yoga. It is self-dedication from within that is the means. It is with the consciousness of the Mother that you must unite, a sincere self-consecration in the mind and heart and the Will is the means for it. The work given by the Mother is always meant as field for that self-consecration, it has to be done as an offering to her so that through the Self-Offering one may come to feel her force acting and her presence.
  

36.08 - A Commentary on the First Six Suktas of Rigveda, #Collected Works of Nolini Kanta Gupta - Vol 08, #unset, #Kabbalah
  
   What is externally the sacrifice of physical elements represents a Yoga of union in the inner-consciousness. The discipline of human life is also a sacrifice. What is the aim of such a sacrifice? Evolution, ascension, from the little to the vast, from suffering, weakness and ignorance to delight, strength and knowledge. How is it possible? By the same self-sacrifice, Self-Offering, dedication and prostration. The lower levels and the lower dharmas in us have to be quietened and surrendered to the higher and higher levels and dharmas. The Katha Upanishad declares:
  

4.04 - In the Total Christ, #Hymn of the Universe, #Pierre Teilhard de Chardin, #Christianity
  
  May my being, in its Self-Offering to you, become
  ever more open and more transparent to your

4.1.1.04 - Foundations of the Sadhana, #Letters On Yoga III, #Sri Aurobindo, #Integral Yoga
  
  There are two main things to be secured as the foundations of sadhana - the opening of the psychic being and the realisation of the Self above. For the opening of the psychic being, concentration on the Mother and Self-Offering to her are the direct way. The growth of Bhakti which you feel is the first sign of the psychic development. A sense of the Mother's presence or force or the remembrance of her supporting and streng thening you is the next sign. Eventually, the soul within begins to be active in aspiration and psychic perception guiding the mind to the right thoughts, the vital to the right movements and feelings, showing and rejecting all that has to be put away and turning the whole being in all its movements to the Divine alone. For the self-realisation, peace and silence of the mind are the first condition. Afterwards one begins to feel release, freedom, wideness, to live in a consciousness silent, tranquil, untouched by any or all things, existing everywhere and in all, one with or united with the Divine. Other experiences come on the way, or may come, such as the opening of the inner vision, the sense of the Force working within and various movements and phenomena of the working etc. One may also be conscious of ascents of the consciousness and descents of Force, Peace,
  Bliss or Light from above.

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