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object:Self-Surrender
class:element in the yoga


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

TOPICS

AUTH

BOOKS
Bhakti-Yoga
Heart_of_Matter
The_Synthesis_Of_Yoga

IN CHAPTERS TITLE
1.03_-_Self-Surrender_in_Works_-_The_Way_of_The_Gita
2.05_-_Universal_Love_and_how_it_leads_to_Self-Surrender

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
03.07_-_Some_Thoughts_on_the_Unthinkable
1.00_-_Gospel
1.01_-_Isha_Upanishad
1.01_-_The_First_Steps
1.02_-_Self-Consecration
1.02_-_The_Child_as_growing_being_and_the_childs_experience_of_encountering_the_teacher.
1.03_-_Meeting_the_Master_-_Meeting_with_others
1.03_-_Self-Surrender_in_Works_-_The_Way_of_The_Gita
1.04_-_The_Gods_of_the_Veda
1.04_-_The_Sacrifice_the_Triune_Path_and_the_Lord_of_the_Sacrifice
1.05_-_Bhakti_Yoga
1.06_-_Agni_and_the_Truth
1.06_-_Raja_Yoga
1.07_-_The_Process_of_Evolution
1.09_-_Concentration_-_Its_Spiritual_Uses
1.2.07_-_Surrender
1.20_-_Equality_and_Knowledge
1.240_-_1.300_Talks
1.240_-_Talks_2
1.300_-_1.400_Talks
1.3.5.05_-_The_Path
1.400_-_1.450_Talks
1.439
1953-05-20
2.01_-_The_Two_Natures
2.01_-_The_Yoga_and_Its_Objects
2.05_-_Aspects_of_Sadhana
2.05_-_The_Divine_Truth_and_Way
2.05_-_Universal_Love_and_how_it_leads_to_Self-Surrender
2.06_-_Works_Devotion_and_Knowledge
2.08_-_God_in_Power_of_Becoming
2.1.01_-_The_Central_Process_of_the_Sadhana
2.12_-_The_Way_and_the_Bhakta
2.17_-_M._AT_DAKSHINEWAR
2.18_-_M._AT_DAKSHINESWAR
2.23_-_The_Core_of_the_Gita.s_Meaning
2.30_-_2.39_-_THE_MASTER_IN_VARIOUS_MOODS
2.3.03_-_Integral_Yoga
2.40_-_2.49_-_THE_MASTER_AT_THE_HOUSES_OF_BALARM_AND_GIRISH
2_-_Other_Hymns_to_Agni
3.08_-_The_Myster_of_Love
32.03_-_In_This_Crisis
32.08_-_Fit_and_Unfit_(A_Letter)
33.18_-_I_Bow_to_the_Mother
3_-_Commentaries_and_Annotated_Translations
4.01_-_The_Principle_of_the_Integral_Yoga
4.13_-_The_Action_of_Equality
4.15_-_Soul-Force_and_the_Fourfold_Personality
4.17_-_The_Action_of_the_Divine_Shakti
4.18_-_Faith_and_shakti
Conversations_with_Sri_Aurobindo
Sayings_of_Sri_Ramakrishna_(text)
Talks_026-050
Talks_600-652
the_Eternal_Wisdom

PRIMARY CLASS

element_in_the_yoga
SEE ALSO

SIMILAR TITLES
Self-Surrender

DEFINITIONS

Self-surrender to the divine and infinite Mother, however dilD- cult, remains our only effective means and our sole abiding refuge,



QUOTES [20 / 20 - 74 / 74]


KEYS (10k)

   18 Sri Aurobindo
   1 The Mother
   1 Sri Ramana Maharshi

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   18 Sri Aurobindo
   9 Sri Ramana Maharshi
   4 Swami Vivekananda
   2 Thomas Merton
   2 The Mother
   2 Holy Mother Sri Sarada Devi
   2 Eric Hoffer
   2 Abraham Joshua Heschel

1:The wise call by the name 'self-surrender' the offering of oneself to God through devotion. ~ Sri Ramana Maharshi,
2:The path is long, but self-surrender makes it short; the way is difficult, but perfect trust makes it easy. ~ Sri Aurobindo, Early Cultural Writings, The Real Difficulty,
3:The path is long, but self-surrender makes it short; the way is difficult, but perfect trust makes it easy.
   ~ The Mother, Words Of The Mother II, Surrender to the Divine Will, Surrender,
4:If we surrender our conscious will and allow it to be made one with the will of the Eternal, then, and then only, shall we attain to a true freedom;
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, Self-Surrender in Works - The Way of the Gita, [97],
5:It is for this meaningful development of consciousness by thought, will, emotion, desire, action and experience, leading in the end to a supreme divine self-discovery, that Man, the mental being, has entered into the material body.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Self-Surrender in Works,
6:Our purpose in Yoga is to exile the limited outward-looking ego and enthrone God in its place as the ruling Inhabitant of the nature. And this means, first, to disinherit desire and no longer accept the enjoyment of desire as the ruling human motive. The ...
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, Self-Surrender in Works - The Way of the Gita,
7:three first approaches of Karma Yoga :::
   Equality, renunciation of all desire for the fruit of our works, action done as a sacrifice to the supreme Lord of our nature and of all nature, - these are the three first Godward approaches in the Gita's way of Karmayoga.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, Self-Surrender in Works - The Way of the Gita, [105],
8:Sadhana is the practice of Yoga.
Tapasya is the concentration of the will to get the results of sadhana and to conquer the lower nature.
Aradhana is worship of the Divine, love, self-surrender, aspiration to the Divine, calling the name, prayer.
Dhyana is inner concentration of the consciousness, meditation, going inside in Samadhi.
Dhyana, tapasya and aradhana are all parts of sadhana. ~ Sri Aurobindo, Letters On Yoga - II, 215 [sadhana is:],
9:Yet would the ideal working of an integral Yoga be a movement, even from the beginning, integral in its process and whole and many-sided in its progress. In any case our present preoccupation is with a Yoga, integral in its aim and complete movement, but starting from works and proceeding by works althrough at each step more and more moved by a vivifying divine love and more and more illumined by a helping divine knowledge.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga Of Divine Works, Self-Surrender In Works - The Way Of The Gita, 93,
10:At best we have only the poor relative freedom which by us is ignorantly called free-will. But that is at bottom illusory, since it is the modes of Nature that express themselves through our personal will; it is force of Nature, grasping us, ungrasped by us that determines what we shall will and how we shall will it. Nature, not an independent ego, chooses what object we shall seek, whether by reasoned will or unreflecting impulse, at any moment of our existence.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, Self-Surrender in Works - The Way of the Gita, [95-96],
11:The Gita replies with its third great secret of the divine life. All action must be done in a more and more Godward and finally a God-possessed consciousness; our works must be a sacrifice to the Divine and in the end a surrender of all our being, mind, will, heart, sense, life and body to the One must make God-love and God-service our only motive. This transformation of the motive force and very character of works is indeed its master idea; it is the foundation of its unique synthesis of works, love and knowledge. In the end not desire, but the consciously felt will of the Eternal remains as the sole driver of our action and the sole originator of its initiative.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, Self-Surrender in Works - The Way of the Gita, [104-105],
12:The transformation of our superficial, narrow and fragmentary human way of thinking, seeing, feeling and being into a deep and wide spiritual consciousness and an integrated inner and outer existence and of our ordinary human living into the divine way of life must be its central purpose. The means towards this supreme end is a self-giving of all our nature to the Divine. Everything must be given to the Divine within us, to the universal All and to the transcendent Supreme. An absolute concentration of our will, our heart and our thought on that one and manifold Divine, an unreserved self-consecration of our whole being to the Divine alone - this is the decisive movement, the turning of the ego to That which is infinitely greater than itself, its self-giving and indispensable surrender
   ~ Sri Aurobindo, The Synthesis Of Yoga, Self-Surrender in Works - The Way of the Gita, 89,
13:What then are the lines of Karmayoga laid down by the Gita? Its key principle, its spiritual method, can be summed up as the union of two largest and highest states or powers of consciousness, equality and oneness. The kernel of its method is an unreserved acceptance of the Divine in our life as in our inner self and spirit. An inner renunciation of personal desire leads to equality, accomplishes our total surrender to the Divine, supports a delivery from dividing ego which brings us oneness. The kernal of its method is an unreserved acceptance of the Divine in our life as in our inner self and spirit. An inner renunciation of personal desire leads to equality, accomplishes our total surrender to the Divine, supports a delivery from dividing ego which brings us oneness.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, Self-Surrender in Works - The Way of the Gita, [95],
14:on cultivating equality :::
   For it is certain that so great a result cannot be arrived at immediately and without any previous stages. At first we have to learn to bear the shocks of the world with the central part of our being untouched and silent, even when the surface mind, heart, life are strongly shaken; unmoved there on the bedrock of our life, we must separate the soul watching behind or immune deep within from these outer workings of our nature. Afterwards, extending this calm and steadfastness of the detached soul to its instruments, it will become slowly possible to radiate peace from the luminous centre to the darker peripheries. In this process we may take the passing help of many minor phases; a certain stoicism, a certain calm philosophy, a certain religious exaltation may help us towards some nearness to our aim, or we may call in even less strong and exalted but still useful powers of our mental nature. In the end we must either discard or transform them and arrive instead at an entire equality, a perfect self-existent peace within and even, if we can, a total unassailable, self-poised and spontaneous delight in all our members.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, Self-Surrender in Works - The Way of the Gita, [103-104],
15:For our concentration on the Eternal will be consummated by the mind when we see constantly the Divine in itself and the Divine in ourselves, but also the Divine in all things and beings and happenings. It will be consummated by the heart when all emotion is summed up in the love of the Divine, - of the Divine in itself and for itself, but love too of the Divine in all its beings and powers and personalities and forms in the Universe. It will be consummated by the will when we feel and receive always the divine impulsion and accept that alone as our sole motive force; but this will mean that, having slain to the last rebellious straggler the wandering impulses of the egoistic nature, we have universalised ourselves and can accept with a constant happy acceptance the one divine working in all things. This is the first fundamental siddhi of the integral Yoga.
   It is nothing less that is meant in the end when we speak of the absolute consecration of the individual to the Divine. But this total fullness of consecration can only come by a constant progression when the long and difficult process of transforming desire out of existence is completed in an ungrudging measure. Perfect self-consecration implies perfect self-surrender.
   ~ Sri Aurobindo, The Synthesis Of Yoga, 85-86, [T1],
16:There must be accepted and progressively accomplished a surrender of our capacities of working into the hands of a greater Power behind us and our sense of being the doer and worker must disappear. All must be given for a more direct use into the hands of the divine Will which is hidden by these frontal appearances; for by that permitting Will alone is our action possible. A hidden Power is the true Lord and overruling Observer of our acts and only he knows through all the ignorance and perversion and deformation brought in by the ego their entire sense and ultimate purpose. There must be effected a complete transformation of our limited and distorted egoistic life and works into the large and direct outpouring of a greater divine Life, Will and Energy that now secretly supports us. This greater Will and Energy must be made conscious in us and master; no longer must it remain, as now, only a superconscious, upholding and permitting Force. There must be achieved an undistorted transmission through us of the all-wise purpose and process of a now hidden omniscient Power and omnipotent Knowledge which will turn into its pure, unobstructed, happily consenting and participating channel all our transmuted nature. This total consecration and surrender and this resultant entire transformation and free transmission make up the whole fundamental means and the ultimate aim of an integral Karmayoga.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, Self-Surrender in Works - The Way of the Gita, [92],
17:These are the conditions of our effort and they point to an ideal which can be expressed in these or in equivalent formulae. To live in God and not in the ego; to move, vastly founded, not in the little egoistic consciousness, but in the consciousness of the All-Soul and the Transcendent. To be perfectly equal in all happenings and to all beings, and to see and feel them as one with oneself and one with the Divine; to feel all in oneself and all in God; to feel God in all, oneself in all. To act in God and not in the ego. And here, first, not to choose action by reference to personal needs and standards, but in obedience to the dictates of the living highest Truth above us. Next, as soon as we are sufficiently founded in the spiritual consciousness, not to act any longer by our separate will or movement, but more and more to allow action to happen and develop under the impulsion and guidance of a divine Will that surpasses us. And last, the supreme result, to be exalted into an identity in knowledge, force, consciousness, act, joy of existence with the Divine Shakti; to feel a dynamic movement not dominated by mortal desire and vital instinct and impulse and illusive mental free-will, but luminously conceived and evolved in an immortal self-delight and an infinite self-knowledge. For this is the action that comes by a conscious subjection and merging of the natural man into the divine Self and eternal Spirit; it is the Spirit that for ever transcends and guides this world-Nature.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, Self-Surrender in Works - The Way of the Gita, [101],
18:the aim of our yoga :::
   The aim set before our Yoga is nothing less than to hasten this supreme object of our existence here. Its process leaves behind the ordinary tardy method of slow and confused growth through the evolution of Nature. For the natural evolution is at its best an uncertain growth under cover, partly by the pressure of the environment, partly by a groping education and an ill-lighted purposeful effort, an only partially illumined and half-automatic use of opportunities with many blunders and lapses and relapses; a great portion of it is made up of apparent accidents and circumstances and vicissitudes, - though veiling a secret divine intervention and guidance. In Yoga we replace this confused crooked crab-motion by a rapid, conscious and self-directed evolution which is planned to carry us, as far as can be, in a straight line towards the goal set before us. In a certain sense it may be an error to speak of a goal anywhere in a progression which may well be infinite. Still we can conceive of an immediate goal, an ulterior objective beyond our present achievement towards which the soul in man can aspire. There lies before him the possibility of a new birth; there can be an ascent into a higher and wider plane of being and its descent to transform his members. An enlarged and illumined consciousness is possible that shall make of him a liberated spirit and a perfected force - and, if spread beyond the individual, it might even constitute a divine humanity or else a new, a supramental and therefore a superhuman race. It is this new birth that we make our aim: a growth into a divine consciousness is the whole meaning of our Yoga, an integral conversion to divinity not only of the soul but of all the parts of our nature.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Self-Surrender in Works - The Way of the Gita, 89-90,
19:A distinction has to be firmly seized in our consciousness, the capital distinction between mechanical Nature and the free Lord of Nature, between the Ishwara or single luminous divine Will and the many executive modes and forces of the universe. Nature, - not as she is in her divine Truth, the conscious Power of the Eternal, but as she appears to us in the Ignorance, - is executive Force, mechanical in her steps, not consciously intelligent to our experience of her, although all her works are instinct with an absolute intelligence. Not in herself master, she is full of a self-aware Power which has an infinite mastery and, because of this Power driving her, she rules all and exactly fulfils the work intended in her by the Ishwara. Not enjoying but enjoyed, she bears in herself the burden of all enjoyments. Nature as Prakriti is an inertly active Force, - for she works out a movement imposed upon her; but within her is One that knows, - some Entity sits there that is aware of all her motion and process. Prakriti works containing the knowledge, the mastery, the delight of the Purusha, the Being associated with her or seated within her; but she can participate in them only by subjection and reflection of that which fills her. Purusha knows and is still and inactive; he contains the action of Prakriti within his consciousness and knowledge and enjoys it. He gives the sanction to Prakriti's works and she works out what is sanctioned by him for his pleasure. Purusha himself does not execute; he maintains Prakriti in her action and allows her to express in energy and process and formed result what he perceives in his knowledge. This is the distinction made by the Sankhyas; and although it is not all the true truth, not in any way the highest truth either of Purusha or of Prakriti, still it is a valid and indispensable practical knowledge in the lower hemisphere of existence.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Self-Surrender in Works,
20:on purifying ego and desire :::
   The elimination of all egoistic activity and of its foundation, the egoistic consciousness, is clearly the key to the consummation we desire. And since in the path of works action is the knot we have first to loosen, we must endeavour to loosen it where it is centrally tied, in desire and in ego; for otherwise we shall cut only stray strands and not the heart of our bondage.These are the two knots of our subjection to this ignorant and divided Nature, desire and ego-sense. And of these two desire has its native home in the emotions and sensations and instincts and from there affects thought and volition; ego-sense lives indeed in these movements, but it casts its deep roots also in the thinking mind and its will and it is there that it becomes fully self conscious. These are the twin obscure powers of the obsessing world-wide Ignorance that we have to enlighten and eliminate.
   In the field of action desire takes many forms, but the most powerful of all is the vital selfs craving or seeking after the fruit of our works. The fruit we covet may be a reward of internal pleasure; it may be the accomplishment of some preferred idea or some cherished will or the satisfaction of the egoistic emotions, or else the pride of success of our highest hopes and ambitions. Or it may be an external reward, a recompense entirely material, -wealth, position, honour, victory, good fortune or any other fulfilment of vital or physical desire. But all alike are lures by which egoism holds us. Always these satisfactions delude us with the sense of mastery and the idea of freedom, while really we are harnessed and guided or ridden and whipped by some gross or subtle, some noble or ignoble, figure of the blind Desire that drives the world. Therefore the first rule of action laid down by the Gita is to do the work that should be done without any desire for the fruit, niskama karma. ...
   The test it lays down is an absolute equality of the mind and the heart to all results, to all reactions, to all happenings. If good fortune and ill fortune, if respect and insult, if reputation and obloquy, if victory and defeat, if pleasant event and sorrowful event leave us not only unshaken but untouched, free in the emotions, free in the nervous reactions, free in the mental view, not responding with the least disturbance or vibration in any spot of the nature, then we have the absolute liberation to which the Gita points us, but not otherwise. The tiniest reaction is a proof that the discipline is imperfect and that some part of us accepts ignorance and bondage as its law and clings still to the old nature. Our self-conquest is only partially accomplished; it is still imperfect or unreal in some stretch or part or smallest spot of the ground of our nature. And that little pebble of imperfection may throw down the whole achievement of the Yoga
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, Self-Surrender in Works - The Way of the Gita, [102],

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1:Inner silence is self-surrender. ~ Sri Ramana Maharshi
2:Self-enquiry and Self-surrender are the same. ~ Sri Ramana Maharshi
3:Love consumes us only in the measure of our self-surrender. ~ Therese of Lisieux
4:Love consumes us only in the measure of our self-surrender. ~ Saint Therese of Lisieux
5:Complete self-surrender means that you have no further thought of 'I'. ~ Sri Ramana Maharshi
6:Self-acceptance always precedes genuine self-surrender and self-transformation. ~ David G Benner
7:The inner silence is self-surrender. And that is living without the sense of ego. ~ Sri Ramana Maharshi
8:In prayer we shift the center of living from self-consciousness to self-surrender ~ Abraham Joshua Heschel
9:often the rich, the religious, and the self-sufficient know nothing about self-surrender. Jesus ~ Richard Rohr
10:Bending over them with a languorous air of self-surrender, she seemed unusually fond of geraniums. ~ Rebecca West
11:Firm and disciplined inherence in the Atman constitutes self-surrender to the Supreme Lord. ~ Sri Ramana Maharshi
12:The deep contemplative thought of the Self, constitutes self-surrender to the Supreme Lord. ~ Sri Ramana Maharshi
13:The wise call by the name 'self-surrender' the offering of oneself to God through devotion. ~ Sri Ramana Maharshi
14:The wise call by the name 'self-surrender' the offering of oneself to God through devotion. ~ Sri Ramana Maharshi,
15:The path is long,but self-surrender makes it short;the way is difficult,but perfect trust makes it easy. ~ The Mother
16:The path is long, but self-surrender makes it short; the way is difficult, but perfect trust makes it easy. ~ The Mother
17:Self-surrender is the same as Self-knowledge. The ego submits only when it recognizes the Higher Power. ~ Sri Ramana Maharshi
18:Self-interest is but the survival of the animal in us. Humanity only begins for man with self-surrender. ~ Henri Frederic Amiel
19:Since I am I, I must make an act of self-surrender, however small or however easy, in living to God rather than to my self. ~ C S Lewis
20:Creation has been made possible through the continual self-surrender of the unit to the universe. ~ Rabindranath Tagore, The Religion of Man
21:God incarnates Himself as man and teaches people the path of devotion. He exhorts people to cultivate self-surrender to God. ~ Sri Ramakrishna
22:Real self-conquest is the conquest of ourselves not by ourselves but by the Holy Spirit. Self-conquest is really self-surrender. ~ Thomas Merton
23:Self-conquest is really self-surrender. Yet before we can surrender ourselves we must become ourselves. For no one can give up what he does not possess. ~ Thomas Merton
24:The path is long, but self-surrender makes it short; the way is difficult, but perfect trust makes it easy. ~ Sri Aurobindo, Early Cultural Writings, The Real Difficulty,
25:The path is long, but self-surrender makes it short; the way is difficult, but perfect trust makes it easy.
   ~ The Mother, Words Of The Mother II, Surrender to the Divine Will, Surrender,
26:Faith is not a contract. Faith is surrender. If no other relationship in our experience is one of self-surrender, if it's all contractual, people won't know how to believe. ~ Francis George
27:Work done with anxiety about results is far inferior to work done without such anxiety, in the calm of self-surrender. [...] They who work selfishly for results are miserable. — "Bhagavad Gita. ~ J D Salinger
28:God the Redeemer, who is the same as God the Mother, sees not the merit or demerit of a seeker, but His love and protection are open to all who seek it in absolute trust and self-surrender. ~ Holy Mother Sri Sarada Devi
29:Worship involves self-surrender. It dethrones self. We submit, He draws near. We see Him, we lose sight of ourselves. Worship is self-forgetful and self-giving. It springs from renouncing self as our idol. ~ Sylvia Gunter
30:The egocentric is always frustrated, simply because the condition of self-perfection is self-surrender. There must be a willingness to die to the lower part of self, before there can be a birth to the nobler. ~ Fulton J Sheen
31:The rule for every man is, not to depend on the education which other men have prepared for him-not even to consent to it; but to strive to see things as they are, and to be himself as he is. Defeat lies in self-surrender. ~ Woodrow Wilson
32:Love or hatred calls for self-surrender. He cuts a fine figure, the warm-blooded, prosperous man, solidly entrenched in his well-being, who one fine day surrenders all to love—or to hatred; himself, his house, his land, his memories. ~ Jean Paul Sartre
33:Truth will never come into our minds so long as there will remain the faintest shadow of Ahamkâra (egotism). All of you should try to root out this devil from your heart. Complete self-surrender is the only way to spiritual illumination. ~ Swami Vivekananda
34:In any culture, subculture, or family in which belief is valued above thought, and self-surrender is valued above self-expression, and conformity is valued above integrity, those who preserve their self-esteem are likely to be heroic exceptions. ~ Nathaniel Branden
35:If we surrender our conscious will and allow it to be made one with the will of the Eternal, then, and then only, shall we attain to a true freedom;
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, Self-Surrender in Works - The Way of the Gita, [97],
36:You must live in a spirit of self-surrender to Him. Let Him [the Master] do good to you, if He so desires, or let Him drown you, if that be His will. But you are to do only what is righteous, and that also according to the power He has given you. ~ Holy Mother Sri Sarada Devi
37:SELF-SURRENDER IS THE HIGHEST AND EASIEST method for enlightenment. One who has surrendered himself is always protected by the divine power. One who possesses nothing and has no one to protect him belongs to God and is constantly under the protection of the Divine. ~ Swami Rama
38:The love of God is a hard love. It demands total self-surrender, disdain of our human personality. And yet it alone can reconcile us to suffering and the deaths of children, it alone can justify them, since we cannot understand them, and we can only make God's will ours. ~ Albert Camus
39:We do not step out of the world when we pray; we merely see the world in a different setting. The self is not the hub but the spoke of the revolving wheel. It is precisely the function of prayer to shift the center of living from self-consciousness to self-surrender. ~ Abraham Joshua Heschel
40:It is for this meaningful development of consciousness by thought, will, emotion, desire, action and experience, leading in the end to a supreme divine self-discovery, that Man, the mental being, has entered into the material body.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Self-Surrender in Works,
41:I don't know Who, or what, put the question, I don't know when it was put. I don't even remember answering. But at some moment I did answer Yes to Someone, or Something,and from that hour I was certain that existence is meaningful and that, therefore, my life, in self-surrender, had a goal. ~ Dag Hammarskjold
42:I don't know Who — or what — put the question, I don't know when it was put. I don't even remember answering. But at some moment I did answer Yes to Someone — or Something — and from that hour I was certain that existence is meaningful and that, therefore, my life, in self-surrender, had a goal. ~ Dag Hammarskj ld
43:Unchaste abandon and the self-surrender of the soul to the world of sensuality paralyzes the primordial powers of the moral person: the ability to perceive, in silence, the call of reality, and to make, in the retreat of this silence, the decision appropriate to the concrete situation of concrete action. ~ Josef Pieper
44:When our individual interests and prospects do not seem worth living for, we are in desperate need for something apart from us to live for. All forms of dedication, devotion, loyalty and self-surrender are in essence a desperate clinging to something which might give worth and meaning to our futile, spoiled lives. ~ Eric Hoffer
45:I don’t know Who—or what—put the question, I don’t know when it was put. I don’t even remember answering. But at some moment I did answer Yes to Someone—or Something—and from that hour I was certain that existence is meaningful and that, therefore, my life, in self-surrender, had a goal. —DAG HAMMARSKJÖLD, Markings ~ Anne Lamott
46:It is the Holy Ghost in us that is everything, and the Father is willing to bestow Him upon the weakest if he will only ask in the spirit of implicit faith and entire self-surrender. My cry these days is for a Pentecost, first on myself and my missionary brethren, and then on the native Church, and then on the heathen at large. ~ Griffith John
47:Jesus’ example of fidelity to prayer challenges us to examine the time and effort we devote to our own prayer. While prayer is a gift of God, it is also an art learned through constant practice. Jesus teaches us to pray constantly, but also to bear witness before others of the beauty of prayer, self-surrender and complete openness to God. ~ Pope Benedict XVI
48:So fulfil your desire for power and everything else, and after you have fulfilled the desire, will come the time when you will know that they are all very little things; but until you have fulfilled this desire, until you have passed through that activity, it is impossible for you to come to the state of calmness, serenity, and self-surrender. ~ Swami Vivekananda
49:Our purpose in Yoga is to exile the limited outward-looking ego and enthrone God in its place as the ruling Inhabitant of the nature. And this means, first, to disinherit desire and no longer accept the enjoyment of desire as the ruling human motive. The ...
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, Self-Surrender in Works - The Way of the Gita,
50:three first approaches of Karma Yoga :::
   Equality, renunciation of all desire for the fruit of our works, action done as a sacrifice to the supreme Lord of our nature and of all nature, - these are the three first Godward approaches in the Gita's way of Karmayoga.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, Self-Surrender in Works - The Way of the Gita, [105],
51:In eloquence, the great triumphs of the art are when the orator is lifted above himself; when consciously he makes himself the mere tongue of the occasion and the hour, and says what cannot but be said. Hence the term abandonment, to describe the self-surrender of the orator. Not his will, but the principle on which he is horsed, the great connection and crisis of events, thunder in the ear of the crowd. ~ Ralph Waldo Emerson
52:Sadhana is the practice of Yoga.
Tapasya is the concentration of the will to get the results of sadhana and to conquer the lower nature.
Aradhana is worship of the Divine, love, self-surrender, aspiration to the Divine, calling the name, prayer.
Dhyana is inner concentration of the consciousness, meditation, going inside in Samadhi.
Dhyana, tapasya and aradhana are all parts of sadhana. ~ Sri Aurobindo, Letters On Yoga - II, 215 [sadhana is:],
53:Plunge into the world, and then, after a time, when you have suffered and enjoyed all that is in it, will renunciation come; then will calmness come. So fulfill your desire for power and everything else, and after you have fulfilled the desire, will come the time when you will know that they are all very little things; but until you have fulfilled this desire, until you have passed through that activity, it is impossible for you to come to the state of calmness, serenity, and self-surrender. ~ Swami Vivekananda
54:Last of all will come self-surrender. Then we shall be able to give ourselves up to the Mother. If misery comes, welcome; if happiness comes, welcome. Then, when we come up to this love, all crooked things shall be straight. There will be the same sight for the Brahmin, the Pariah, and the dog. Until we love the universe with samesightedness, with impartial, undying love, we are missing again and again. But then all will have vanished, and we shall see in all the same infinite eternal Mother. ~ Swami Vivekananda
55:Self-surrender is essential and by that is meant the confession of personal impotence. “I can of mine own self do nothing.” Since creation is finished it is impossible to force anything into being. The example of magnetism previously given is a good illustration. You cannot make magnetism, it can only be displayed. You cannot make the law of magnetism. If you want to build a magnet, you can do so only by conforming to the law of magnetism. In other words, you surrender yourself or yield to the law. ~ Neville Goddard
56:The 'I' casts off the illusion of the 'I' and yet remains 'I'. Such is the paradox of Self-realization. The Realized do not see any paradox in it. Consider the case of the worshipper. He approaches God and prays to be absorbed in Him. He then surrenders himself in faith and by concentration. And what remains afterwards? In the place of the original 'I', self-surrender leaves a residuum of God in which the 'I' is lost. That is the highest form of devotion or surrender and the peak of detachment. ~ Sri Ramana Maharshi
57:Yet would the ideal working of an integral Yoga be a movement, even from the beginning, integral in its process and whole and many-sided in its progress. In any case our present preoccupation is with a Yoga, integral in its aim and complete movement, but starting from works and proceeding by works althrough at each step more and more moved by a vivifying divine love and more and more illumined by a helping divine knowledge.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga Of Divine Works, Self-Surrender In Works - The Way Of The Gita, 93,
58:Give people pride and they'll live on bread and water, bless their exploiters, and even die for them. Self-surrender is a transaction of barter: we surrender our sense of human dignity, our judgement, or moral and aesthetic sense for pride. If there is pride in being free, we are ready to die for liberty. If there is pride to be derived from an identification with a leader, we grovel in the dust before a Napoléon, Hitler or Stalin and are ready to die for him. If there is a distinction in suffering we search for martyrdom as for hidden treasure. ~ Eric Hoffer
59:At best we have only the poor relative freedom which by us is ignorantly called free-will. But that is at bottom illusory, since it is the modes of Nature that express themselves through our personal will; it is force of Nature, grasping us, ungrasped by us that determines what we shall will and how we shall will it. Nature, not an independent ego, chooses what object we shall seek, whether by reasoned will or unreflecting impulse, at any moment of our existence.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, Self-Surrender in Works - The Way of the Gita, [95-96],
60:To anyone who will take the trouble to become attached to her she will immediately give a devoted, generous, imaginative and completely uncapricious attention, which is still a calculated avoidance of self-surrender. This is no doubt another reason why she never went into films; her private life must be an almost full-time activity. This has the sad result too that her existence is one long act of disloyalty; and when I knew her she was constantly involved in secrecy and lying in order to conceal from each of her friends the fact that she was so closely bound to all the others. ~ Iris Murdoch
61:The Gita replies with its third great secret of the divine life. All action must be done in a more and more Godward and finally a God-possessed consciousness; our works must be a sacrifice to the Divine and in the end a surrender of all our being, mind, will, heart, sense, life and body to the One must make God-love and God-service our only motive. This transformation of the motive force and very character of works is indeed its master idea; it is the foundation of its unique synthesis of works, love and knowledge. In the end not desire, but the consciously felt will of the Eternal remains as the sole driver of our action and the sole originator of its initiative.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, Self-Surrender in Works - The Way of the Gita, [104-105],
62:The transformation of our superficial, narrow and fragmentary human way of thinking, seeing, feeling and being into a deep and wide spiritual consciousness and an integrated inner and outer existence and of our ordinary human living into the divine way of life must be its central purpose. The means towards this supreme end is a self-giving of all our nature to the Divine. Everything must be given to the Divine within us, to the universal All and to the transcendent Supreme. An absolute concentration of our will, our heart and our thought on that one and manifold Divine, an unreserved self-consecration of our whole being to the Divine alone - this is the decisive movement, the turning of the ego to That which is infinitely greater than itself, its self-giving and indispensable surrender
   ~ Sri Aurobindo, The Synthesis Of Yoga, Self-Surrender in Works - The Way of the Gita, 89,
63:What then are the lines of Karmayoga laid down by the Gita? Its key principle, its spiritual method, can be summed up as the union of two largest and highest states or powers of consciousness, equality and oneness. The kernel of its method is an unreserved acceptance of the Divine in our life as in our inner self and spirit. An inner renunciation of personal desire leads to equality, accomplishes our total surrender to the Divine, supports a delivery from dividing ego which brings us oneness. The kernal of its method is an unreserved acceptance of the Divine in our life as in our inner self and spirit. An inner renunciation of personal desire leads to equality, accomplishes our total surrender to the Divine, supports a delivery from dividing ego which brings us oneness.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, Self-Surrender in Works - The Way of the Gita, [95],
64:Why is love beyond all measure of other human possibilities so rich and such a sweet burden for the one who has been struck by it? Because we change ourselves into that which we love, and yet remain ourselves. Then we would like to thank the beloved, but find nothing that would do it adequately. We can only be thankful to ourselves. Love transforms gratitude into faithfulness to ourselves and into an unconditional faith in the Other. Thus love steadily expands its most intimate secret. Closeness here is existence in the greatest distance from the other- the distance that allows nothing to dissolve - but rather presents the “thou” in the transparent, but “incomprehensible” revelation of the “just there”. That the presence of the other breaks into our own life - this is what no feeling can fully encompass. Human fate gives itself to human fate, and it is the task of pure love to keep this self-surrender as vital as on the first day. ~ Martin Heidegger
65:The predisposition to religious belief is an ineradicable part of human behavior. Mankind has produced 100,000 religions. It is an illusion to think that scientific humanism and learning will dispel religious belief. Men would rather believe than know... A kind of Darwinistic survival of the fittest has occurred with religions... The ecological principle called Gause's law holds that competition is maximal between species with identical needs... Even submission to secular religions such as Communism and guru cults involve willing subordination of the individual to the group. Religious practices confer biological advantage. The mechanisms of religion include (1) objectification (the reduction of reality to images and definitions that are easily understood and cannot be refuted), (2) commitment through faith (a kind of tribalism enacted through self-surrender), (3) and myth (the narratives that explain the tribe's favored position on the earth, often incorporating supernatural forces struggling for control, apocalypse, and millennium). ~ Edward O Wilson
66:Of course I'd been long enough on land to know earthly love, and it had always ended in a battle, in each wanting to be the stronger, the superior in the relation. It is commonly called 'the battle of the sexes,' but I don't know if that is the right term. In truth it's a question of a power struggle, of a battle not to lose oneself, to maintain one's sovereignty — one's property rights. Only the very strong can live with no fear of losing their autonomy. Still, this is the precondition for loving: not to want power — not to want to own someone.
There can be talk of love only when one gives up one's self-assertion, when one lays down arms and capitulates fully. When one no longer defends oneself. Love is the absolute yielding, the total surrender – unconditionally. It knows no reservations, no defense. Love creates no need to be the strongest; it knows no lust for power, no personality struggle. Love is pure devotion, absolute self-surrender. Only one who is strong enough not to fear losing his personality can love. To love, one must be able to forsake oneself, to make the other free. And it is this which we're not strong enough to do. ~ Jens Bj rneboe
67:on cultivating equality :::
   For it is certain that so great a result cannot be arrived at immediately and without any previous stages. At first we have to learn to bear the shocks of the world with the central part of our being untouched and silent, even when the surface mind, heart, life are strongly shaken; unmoved there on the bedrock of our life, we must separate the soul watching behind or immune deep within from these outer workings of our nature. Afterwards, extending this calm and steadfastness of the detached soul to its instruments, it will become slowly possible to radiate peace from the luminous centre to the darker peripheries. In this process we may take the passing help of many minor phases; a certain stoicism, a certain calm philosophy, a certain religious exaltation may help us towards some nearness to our aim, or we may call in even less strong and exalted but still useful powers of our mental nature. In the end we must either discard or transform them and arrive instead at an entire equality, a perfect self-existent peace within and even, if we can, a total unassailable, self-poised and spontaneous delight in all our members.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, Self-Surrender in Works - The Way of the Gita, [103-104],
68:For our concentration on the Eternal will be consummated by the mind when we see constantly the Divine in itself and the Divine in ourselves, but also the Divine in all things and beings and happenings. It will be consummated by the heart when all emotion is summed up in the love of the Divine, - of the Divine in itself and for itself, but love too of the Divine in all its beings and powers and personalities and forms in the Universe. It will be consummated by the will when we feel and receive always the divine impulsion and accept that alone as our sole motive force; but this will mean that, having slain to the last rebellious straggler the wandering impulses of the egoistic nature, we have universalised ourselves and can accept with a constant happy acceptance the one divine working in all things. This is the first fundamental siddhi of the integral Yoga.
   It is nothing less that is meant in the end when we speak of the absolute consecration of the individual to the Divine. But this total fullness of consecration can only come by a constant progression when the long and difficult process of transforming desire out of existence is completed in an ungrudging measure. Perfect self-consecration implies perfect self-surrender.
   ~ Sri Aurobindo, The Synthesis Of Yoga, 85-86, [T1],
69:It would almost appear that he who first built the Kaaba - for since the time of Abraham the original structure has been rebuilt several times in the same shape - wanted to create a parable of man’s humility before God. The builder knew that no beauty of architectural rhythm and no perfection of line, however great, could ever do justice to the idea of God: and so he confined himself to the simplest three-dimensional form imaginable - a cube of stone...never had I felt so strongly as now, before the Kaaba, that the hand of the builder had come so close to his religious conception. In the utter simplicity of a cube, in the complete renunciation of all beauty of line and form, spoke this thought: ‘Whatever beauty man may be able to create with his hands, it will be only conceit to deem it worthy of God; therefore, the simplest that man can conceive is the greatest that he can do to express the glory of God.’ A similar feeling may have been responsible for the mathematical simplicity of the Egyptian pyramids - although there man’s conceit had at least found a vent in the tremendous dimensions he gave to his buildings. But here, in the Kaaba, even the size spoke of human renunciation and self-surrender; and the proud modesty of this little structure had no compare on earth. ~ Muhammad Asad
70:There must be accepted and progressively accomplished a surrender of our capacities of working into the hands of a greater Power behind us and our sense of being the doer and worker must disappear. All must be given for a more direct use into the hands of the divine Will which is hidden by these frontal appearances; for by that permitting Will alone is our action possible. A hidden Power is the true Lord and overruling Observer of our acts and only he knows through all the ignorance and perversion and deformation brought in by the ego their entire sense and ultimate purpose. There must be effected a complete transformation of our limited and distorted egoistic life and works into the large and direct outpouring of a greater divine Life, Will and Energy that now secretly supports us. This greater Will and Energy must be made conscious in us and master; no longer must it remain, as now, only a superconscious, upholding and permitting Force. There must be achieved an undistorted transmission through us of the all-wise purpose and process of a now hidden omniscient Power and omnipotent Knowledge which will turn into its pure, unobstructed, happily consenting and participating channel all our transmuted nature. This total consecration and surrender and this resultant entire transformation and free transmission make up the whole fundamental means and the ultimate aim of an integral Karmayoga.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, Self-Surrender in Works - The Way of the Gita, [92],
71:These are the conditions of our effort and they point to an ideal which can be expressed in these or in equivalent formulae. To live in God and not in the ego; to move, vastly founded, not in the little egoistic consciousness, but in the consciousness of the All-Soul and the Transcendent. To be perfectly equal in all happenings and to all beings, and to see and feel them as one with oneself and one with the Divine; to feel all in oneself and all in God; to feel God in all, oneself in all. To act in God and not in the ego. And here, first, not to choose action by reference to personal needs and standards, but in obedience to the dictates of the living highest Truth above us. Next, as soon as we are sufficiently founded in the spiritual consciousness, not to act any longer by our separate will or movement, but more and more to allow action to happen and develop under the impulsion and guidance of a divine Will that surpasses us. And last, the supreme result, to be exalted into an identity in knowledge, force, consciousness, act, joy of existence with the Divine Shakti; to feel a dynamic movement not dominated by mortal desire and vital instinct and impulse and illusive mental free-will, but luminously conceived and evolved in an immortal self-delight and an infinite self-knowledge. For this is the action that comes by a conscious subjection and merging of the natural man into the divine Self and eternal Spirit; it is the Spirit that for ever transcends and guides this world-Nature.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, Self-Surrender in Works - The Way of the Gita, [101],
72:the aim of our yoga :::
   The aim set before our Yoga is nothing less than to hasten this supreme object of our existence here. Its process leaves behind the ordinary tardy method of slow and confused growth through the evolution of Nature. For the natural evolution is at its best an uncertain growth under cover, partly by the pressure of the environment, partly by a groping education and an ill-lighted purposeful effort, an only partially illumined and half-automatic use of opportunities with many blunders and lapses and relapses; a great portion of it is made up of apparent accidents and circumstances and vicissitudes, - though veiling a secret divine intervention and guidance. In Yoga we replace this confused crooked crab-motion by a rapid, conscious and self-directed evolution which is planned to carry us, as far as can be, in a straight line towards the goal set before us. In a certain sense it may be an error to speak of a goal anywhere in a progression which may well be infinite. Still we can conceive of an immediate goal, an ulterior objective beyond our present achievement towards which the soul in man can aspire. There lies before him the possibility of a new birth; there can be an ascent into a higher and wider plane of being and its descent to transform his members. An enlarged and illumined consciousness is possible that shall make of him a liberated spirit and a perfected force - and, if spread beyond the individual, it might even constitute a divine humanity or else a new, a supramental and therefore a superhuman race. It is this new birth that we make our aim: a growth into a divine consciousness is the whole meaning of our Yoga, an integral conversion to divinity not only of the soul but of all the parts of our nature.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Self-Surrender in Works - The Way of the Gita, 89-90,
73:A distinction has to be firmly seized in our consciousness, the capital distinction between mechanical Nature and the free Lord of Nature, between the Ishwara or single luminous divine Will and the many executive modes and forces of the universe. Nature, - not as she is in her divine Truth, the conscious Power of the Eternal, but as she appears to us in the Ignorance, - is executive Force, mechanical in her steps, not consciously intelligent to our experience of her, although all her works are instinct with an absolute intelligence. Not in herself master, she is full of a self-aware Power which has an infinite mastery and, because of this Power driving her, she rules all and exactly fulfils the work intended in her by the Ishwara. Not enjoying but enjoyed, she bears in herself the burden of all enjoyments. Nature as Prakriti is an inertly active Force, - for she works out a movement imposed upon her; but within her is One that knows, - some Entity sits there that is aware of all her motion and process. Prakriti works containing the knowledge, the mastery, the delight of the Purusha, the Being associated with her or seated within her; but she can participate in them only by subjection and reflection of that which fills her. Purusha knows and is still and inactive; he contains the action of Prakriti within his consciousness and knowledge and enjoys it. He gives the sanction to Prakriti's works and she works out what is sanctioned by him for his pleasure. Purusha himself does not execute; he maintains Prakriti in her action and allows her to express in energy and process and formed result what he perceives in his knowledge. This is the distinction made by the Sankhyas; and although it is not all the true truth, not in any way the highest truth either of Purusha or of Prakriti, still it is a valid and indispensable practical knowledge in the lower hemisphere of existence.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Self-Surrender in Works,
74:on purifying ego and desire :::
   The elimination of all egoistic activity and of its foundation, the egoistic consciousness, is clearly the key to the consummation we desire. And since in the path of works action is the knot we have first to loosen, we must endeavour to loosen it where it is centrally tied, in desire and in ego; for otherwise we shall cut only stray strands and not the heart of our bondage.These are the two knots of our subjection to this ignorant and divided Nature, desire and ego-sense. And of these two desire has its native home in the emotions and sensations and instincts and from there affects thought and volition; ego-sense lives indeed in these movements, but it casts its deep roots also in the thinking mind and its will and it is there that it becomes fully self conscious. These are the twin obscure powers of the obsessing world-wide Ignorance that we have to enlighten and eliminate.
   In the field of action desire takes many forms, but the most powerful of all is the vital selfs craving or seeking after the fruit of our works. The fruit we covet may be a reward of internal pleasure; it may be the accomplishment of some preferred idea or some cherished will or the satisfaction of the egoistic emotions, or else the pride of success of our highest hopes and ambitions. Or it may be an external reward, a recompense entirely material, -wealth, position, honour, victory, good fortune or any other fulfilment of vital or physical desire. But all alike are lures by which egoism holds us. Always these satisfactions delude us with the sense of mastery and the idea of freedom, while really we are harnessed and guided or ridden and whipped by some gross or subtle, some noble or ignoble, figure of the blind Desire that drives the world. Therefore the first rule of action laid down by the Gita is to do the work that should be done without any desire for the fruit, niskama karma. ...
   The test it lays down is an absolute equality of the mind and the heart to all results, to all reactions, to all happenings. If good fortune and ill fortune, if respect and insult, if reputation and obloquy, if victory and defeat, if pleasant event and sorrowful event leave us not only unshaken but untouched, free in the emotions, free in the nervous reactions, free in the mental view, not responding with the least disturbance or vibration in any spot of the nature, then we have the absolute liberation to which the Gita points us, but not otherwise. The tiniest reaction is a proof that the discipline is imperfect and that some part of us accepts ignorance and bondage as its law and clings still to the old nature. Our self-conquest is only partially accomplished; it is still imperfect or unreal in some stretch or part or smallest spot of the ground of our nature. And that little pebble of imperfection may throw down the whole achievement of the Yoga
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, Self-Surrender in Works - The Way of the Gita, [102],

IN CHAPTERS



   10 Integral Yoga
   4 Yoga
   2 Hinduism
   1 Education


   33 Sri Aurobindo
   4 Nolini Kanta Gupta
   3 Swami Vivekananda
   3 Sri Ramana Maharshi
   2 Sri Ramakrishna


   9 The Synthesis Of Yoga
   7 Essays On The Gita
   5 Talks
   3 The Gospel of Sri Ramakrishna
   3 Collected Works of Nolini Kanta Gupta - Vol 07
   2 Raja-Yoga
   2 Hymns to the Mystic Fire
   2 Essays In Philosophy And Yoga
   2 Essays Divine And Human


03.07 - Some Thoughts on the Unthinkable, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
  
   The Divine does not compel, he persuades. The individual soul is born out of the Divine and forms a part and parcel of the Divine, but it has been given freedomfreedom to live and move as it chooses. And although the Divine Will in the cosmos acts as a continuous pressure in the form of the evolutionary urge pushing inferior Nature gradually towards an unfolding of the Divine's own Consciousness and Nature, inherent in it and overarching it, yet it is a force that lies in the background and its fulfilment is only eventual. There is a long interim period of a full five-act drama in which the soul, through gathering experiences, freely moves and explores and seeks, falters and errs, and finally comes to its own; it comes to realise that the freedom it had, even the freedom to descend and enter into the region of the Ignorance, was accorded to it for the play of self-choice, for the joy of self-discovery, for the delight of Self-Surrender and self-fulfilment.
  

1.00 - Gospel, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  
  Suresh Mitra, a beloved disciple whom the Master often addressed as Surendra, had received an English education and held an important post in an English firm. Like many other educated young men of the time, he prided himself on his atheism and led a Bohemian life. He was addicted to drinking. He cherished an exaggerated notion about man's free will. A victim of mental depression, he was brought to Sri Ramakrishna by Rmchandra Dutta. When he heard the Master asking a disciple to practise the virtue of Self-Surrender to God, he was impressed. But though he tried thenceforth to do so, he was unable to give up his old associates and his drinking. One day the Master said in his presence, "Well, when a man goes to an undesirable place, why doesn't he take the Divine Mother with him?" And to Surendra himself Sri Ramakrishna said: "Why should you drink wine as wine? Offer it to Kli, and then take it as Her Prasd, as consecrated drink. But see that you don't, become intoxicated; you must not reel and your thoughts must not wander. At first you will feel ordinary excitement, but soon you will experience spiritual exaltation." Gradually Surendra's entire life was changed. The Master designated him as one of those commissioned by the Divine Mother to defray a great part of his expenses. Surendra's purse was always open for the Master's comfort.
  

1.01 - Isha Upanishad, #Isha Upanishad, #unset, #Kabbalah
  
  14 The word vidhema is used of the ordering of the sacrifice, the disposal of the offerings to the God and, generally, of the sacrifice or worship itself. The Vedic namas, internal and external obeisance, is the symbol of submission to the divine Being in ourselves and in the world. Here the offering is that of completest submission and the Self-Surrender of all the faculties of the lower egoistic human nature to the divine Will-force, Agni, so that, free from internal opposition, it may lead the soul of man through the truth towards a felicity full of the spiritual riches, raye. That state of beatitude is intended, self-content in the principle of pure Love and Joy, which the Vedic initiates regarded as the source of the divine existence in the universe and the foundation of the divine life in the human being. It is the deformation of this principle by egoism which appears as desire and the lust of possession in the lower worlds.
  

1.01 - The First Steps, #Raja-Yoga, #Swami Vivkenanda, #unset
  
  Rja-Yoga is divided into eight steps. The first is Yama non-killing, truthfulness, non-stealing, continence, and non-receiving of any gifts. Next is Niyama cleanliness, contentment, austerity, study, and Self-Surrender to God. Then comes sana, or posture; Prnyma, or control of Prna; Pratyhra, or restraint of the senses from their objects; Dhran, or fixing the mind on a spot; Dhyna, or meditation; and Samdhi, or superconsciousness. The Yama and Niyama, as we see, are moral trainings; without these as the basis no practice of Yoga will succeed. As these two become established, the Yogi will begin to realise the fruits of his practice; without these it will never bear fruit. A Yogi must not think of injuring anyone, by thought, word, or deed. Mercy shall not be for men alone, but shall go beyond, and embrace the whole world.
  

1.02 - Self-Consecration, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  24:It is nothing less that is meant in the end when we speak of the absolute consecration of the individual to the Divine. But this total fullness of consecration can only come by a constant progression when the long and difficult process of transforming desire out of existence is completed in an ungrudging measure. Perfect self-consecration implies perfect Self-Surrender.
  
  25:For here, there are two movements with a transitional stage between them, two periods of this Yoga, -- one of the process of surrender, the other of its crown and consequence. In the first the individual prepares himself for the reception o? the Divine into his members. For all this first period he has to work by means of the instruments of the lower Nature, but aided more and more from above. But in the later transitional stage of this movement our personal and necessarily ignorant effort more and more dwindles and a higher Nature acts; the eternal shakti descends into this limited form of mortality and progressively possesses and transmutes it. In the second period the greater movement wholly replaces the lesser, formerly indispensable first action; but this can be done only when our Self-Surrender is complete. The ego person in us cannot transform itself by its own force or will or knowledge or by any virtue of its own into the nature of the Divine; all it can do is to fit itself for the transformation and make more and more its surrender to that which it seeks to become. As long as the ego is at work in us, our personal action is and must always be in its nature a part of the lower grades of existence; it is obscure or half-enlightened, limited in its field, very partially effective in its power. If a spiritual transformation, not a mere illumining modification of our nature, is to be done at all, we must call in the Divine shakti to effect that miraculous work in the individual; for she alone has the needed force, decisive, all-wise and illimitable. But the entire substitution of the divine for the human personal action is not at once entirely possible. All interference from below that would falsify the truth of the superior action must first be inhibited or rendered impotent, and it must be done by our own free choice. A continual and always repeated refusal of the impulsions and falsehoods of the lower nature is asked from us and an insistent support to the Truth as it grows in our parts: for the progressive settling into our nature and final perfection of the incoming informing Light, Purity and Power needs for its development and sustenance our free acceptance of it and our stubborn rejection of all that is contrary to it, inferior or incompatible.
  

1.02 - The Child as growing being and the childs experience of encountering the teacher., #The Essentials of Education, #unset, #Kabbalah
  
  Ordinarily, one speaks of religious relationships today in the sense of a consciously developed adult religion. Relevant to this is the fact that, in religious life, the spirit and soul elements of the adult rise into the spiritual element in the universe and surrender to it. The religious relationship is a Self-Surrendering to the uni- verse, a prayer for divine grace in the surrender of the self. In the adult, its completely immersed in a spiritual element. The soul and spirit are yielded to the surroundings.
  

1.03 - Meeting the Master - Meeting with others, #Evening Talks With Sri Aurobindo, #unset, #Kabbalah
  
   At present he cannot take up this Yoga because this is a Yoga of Self-Surrender in which he has to open himself to a Higher Power. But as he has already opened himself to other spirits such a passive state would not be good for him. All sorts of spirits would come and try to take possession of his being. So it is not safe for him to take up this Yoga, apart from other considerations.
   3 JANUARY 1924

1.03 - Self-Surrender in Works - The Way of The Gita, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  object:1.03 - Self-Surrender in Works - The Way of The Gita
  author class:Sri Aurobindo

1.04 - The Gods of the Veda, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
  
  (9) But in order that they may help, it is necessary to reinforce them in these lower worlds, which are not their own, by Self-Surrender, by sacrifice, by a share in all mans action, strength, being & bliss, and by this mutual help mans being physical, vital, mental, spiritual is kept in a state of perfect & ever increasing force, energy & joy favourable to the development of immortality. This is the process of Yajna, called often Yoga when applied exclusively to the subjective movements & adhwara when applied to the objective. The Vritras, Panis etc of the Bhuvarloka who are constantly preventing mans growth & throwing back his development, have to be attacked and slain by the gods, for they are not entirely immortal. The sacrifice is largely a battle between evolutionary & reactionary powers.
  
  --
  
    It is supposed that in the Kaliyuga this is no longer possible, or possible only by direct Self-Surrender to the Supreme Deity. Therefore the complexity of the Vedic system has been removed from the domain of our religious practice and in its place there has been increasingly substituted the worship of the Supreme Deity through Love.
  

1.04 - The Sacrifice the Triune Path and the Lord of the Sacrifice, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  previous chapter: 1.03 - Self-Surrender in Works - The Way of The Gita
  next chapter: 1.05 - The Ascent of the Sacrifice - The Psychic Being

1.05 - Bhakti Yoga, #Amrita Gita, #Swami Sivananda Saraswati, #Hinduism
  
  21. Say unto the Lord: I am Thine, all is Thine, Thy Will be done. Feel you are an instrument in the hands of the Lord, that the Lord works through your mind, body and senses. Offer all your actions and the fruits of the actions unto the Lord. This is the way to do Self-Surrender.
  

1.06 - Agni and the Truth, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga
  
  Who, then, is this god Agni to whom language of so mystic a fervour is addressed, to whom functions so vast and profound are ascribed? Who is this guardian of the Truth, who is in his act its illumination, whose will in the act is the will of a seer possessed of a divine wisdom governing his richly varied inspiration? What is the Truth that he guards? And what is this good that he creates for the giver who comes always to him in thought day and night bearing as his sacrifice submission and Self-Surrender? Is it gold and horses and cattle that he brings or is it some diviner riches?
  It is not the sacrificial Fire that is capable of these functions, nor can it be any material flame or principle of physical heat and light. Yet throughout the symbol of the sacrificial Fire is maintained. It is evident that we are in the presence of a mystic symbolism to which the fire, the sacrifice, the priest are only outward figures of a deeper teaching and yet figures which it was thought necessary to maintain and to hold constantly in front.
  --
  
  In the next verse there seems to be stated the condition of the effective sacrifice. It is the continual resort day by day, in the night and in the light, of the thought in the human being with submission, adoration, Self-Surrender, to the divine Will and Wisdom represented by Agni. Night and Day, Naktos.asa, are also symbolical, like all the other gods in the Veda, and the sense seems to be that in all states of consciousness, whether
  

1.07 - The Process of Evolution, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  
  Sayama is unseasonable and would be fruitless when a force, quality or tendency is in its infancy or vigour, before it has had the enjoyment and full activity which is its due. When once a thing is born it must have its youth, growth, enjoyment, life and final decay and death; when once an impetus has been given by Prakriti to her creation, she insists that the velocity shall spend itself by natural exhaustion before it shall cease. To arrest the growth or speed unseasonably by force is nigraha, which can be effective for a time but not in perpetuity. It is said in the Gita that all things are ruled by their nature, to their nature they return and nigraha or repression is fruitless. What happens then is that the thing untimely slain by violence is not really dead, but withdraws for a time into the Prakriti which sent it forth, gathers an immense force and returns with extraordinary violence ravening for the rightful enjoyment which it was denied. We see this in the attempts we make to get rid of our evil saskras or associations when we first tread the path of Yoga. If anger is a powerful element in our nature, we may put it down for a time by sheer force and call it self-control, but eventually unsatisfied Nature will get the better of us and the passion return upon us with astonishing force at an unexpected moment. There are only two ways by which we can effectively get the better of the passion which seeks to enslave us. One is by substitution, replacing it whenever it rises by the opposite quality, anger by thoughts of forgiveness, love or forbearance, lust by meditation on purity, pride by thoughts of humility and our own defects or nothingness; this is the method of Rajayoga, but it is a difficult, slow and uncertain method; for both the ancient traditions and the modern experience of Yoga show that men who had attained for long years the highest self-mastery have been suddenly surprised by a violent return of the thing they thought dead or for ever subject. Still this substitution, slow though it be, is one of the commonest methods of Nature and it is largely by this means, often unconsciously or half-consciously used, that the character of a man changes and develops from life to life or even in the bounds of a single lifetime. It does not destroy things in their seed and the seed which is not reduced to ashes by Yoga is always capable of sprouting again and growing into the complete and mighty tree. The second method is to give bhoga or enjoyment to the passion so as to get rid of it quickly. When it is satiated and surfeited by excessive enjoyment, it becomes weak and spent and a reaction ensues which establishes for a time the opposite force, tendency or quality. If that moment is seized by the Yogin for nigraha, the nigraha so repeated at every suitable opportunity becomes so far effective as to reduce the strength and vitality of the vtti sufficiently for the application of the final sayama. This method of enjoyment and reaction is also a favourite and universal method of Nature, but it is never complete in itself and, if applied to permanent forces or qualities, tends to establish a see-saw of opposite tendencies, extremely useful to the operations of Prakriti but from the point of view of self-mastery useless and inconclusive. It is only when this method is followed up by the use of sayama that it becomes effective. The Yogin regards the vtti merely as a play of Nature with which he is not concerned and of which he is merely the spectator; the anger, lust or pride is not his, it is the universal Mothers and she works it and stills it for her own purposes. When, however, the vtti is strong, mastering and unspent, this attitude cannot be maintained in sincerity and to try to hold it intellectually without sincerely feeling it is mithycra, false discipline or hypocrisy. It is only when it is somewhat exhausted by repeated enjoyment and coercion that Prakriti or Nature at the comm and of the soul or Purusha can really deal with her own creation. She deals with it first by vairgya in its crudest form of disgust, but this is too violent a feeling to be permanent; yet it leaves its mark behind in a deep-seated wish to be rid of its cause, which survives the return and temporary reign of the passion. Afterwards its return is viewed with impatience but without any acute feeling of intolerance. Finally supreme indifference or udsnat is gained and the final going out of the tendency by the ordinary process of Nature is watched in the true spirit of the sayam who has the knowledge that he is the witnessing soul and has only to dissociate himself from a phenomenon for it to cease. The highest stage leads either to mukti in the form of laya or disappearance, the vtti vanishing altoge ther and for good, or else to another kind of freedom when the soul knows that it is Gods ll and leaves it to Him whether He shall throw out the tendency or use it for His own purposes. This is the attitude of the Karmayogin who puts himself in Gods hands and does work for His sake only, knowing that it is Gods force that works in him. The result of that attitude of Self-Surrender is that the Lord of all takes charge and according to the promise of the Gita delivers His servant and lover from all sin and evil, the vttis working in the bodily machine without affecting the soul and working only when He raises them up for His purposes. This is nirliptat, the state of absolute freedom within the ll.
  

1.09 - Concentration - Its Spiritual Uses, #Raja-Yoga, #Swami Vivkenanda, #unset
  
  Concentration will bring perfect repose to mind and body every time it is practised. When the practice has been misdirected, or not enough controlled, these disturbances come. Repetition of Om and Self-Surrender to the Lord will streng then the mind, and bring fresh energy. The nervous shakings will come to almost everyone. Do not mind them at all, but keep on practising. Practice will cure them and make the seat firm.
  

1.20 - Equality and Knowledge, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
   submissive forbearance. In the Gita this element takes the more ample form of an entire surrender of the whole being to God. It is not merely a passive submission, but an active self-giving; not only a seeing and an accepting of the divine Will in all things, but a giving up of one's own will to be the instrument of the Master of works, and this not with the lesser idea of being a servant of
  God, but, eventually at least, of such a complete renunciation both of the consciousness and the works to him that our being becomes one with his being and the impersonalised nature only an instrument and nothing else. All result good or bad, pleasing or unpleasing, fortunate or unfortunate, is accepted as belonging to the Master of our actions, so that finally not only are grief and suffering borne, but they are banished: a perfect equality of the emotional mind is established. There is no assumption of personal will in the instrument; it is seen that all is already worked out in the omniscient prescience and omnipotent effective power of the universal Divine and that the egoism of men cannot alter the workings of that Will. Therefore, the final attitude is that enjoined on Arjuna in a later chapter, "All has been already done by Me in my divine will and foresight; become only the occasion, O Arjuna," nimitta-matram bhava savyasacin. This attitude must lead finally to an absolute union of the personal with the Divine Will and, with the growth of knowledge, bring about a faultless response of the instrument to the divine Power and Knowledge. A perfect, an absolute equality of Self-Surrender, the mentality a passive channel of the divine Light and Power, the active being a mightily effective instrument for its work in the world, will be the poise of this supreme union of the
  Transcendent, the universal and the individual.

1.240 - 1.300 Talks, #Talks, #Sri Ramana Maharshi, #Hinduism
  D.: Practically, how is it to be for us?
  M.: By Self-Surrender.
  

1.240 - Talks 2, #unset, #Rabbi Moses Luzzatto, #Kabbalah
  D.: Practically, how is it to be for us?
  M.: By Self-Surrender.
  D.: Grace was said to be the Self. Should I then surrender to my own
  --
  Talks with Sri Ramana Maharshi glory lies where we cease to exist. In order to gain that state, one should surrender oneself saying LORD! Thou art my Refuge! The master then sees This man is in a fit state to receive guidance, and so guides him.
  D.: What is Self-Surrender?
  M.: It is the same as self-control; control is effected by removal of samskaras which imply the functioning of the ego. The ego submits only when it recognises the Higher Power. Such recognition is surrender or submission, or self-control. Otherwise the ego remains stuck up like the image carved on a tower, making a pretence by its strained look and posture that it is supporting the tower on its shoulders. The ego cannot exist without the Power but thinks that it acts of its own accord.
  --
  D.: What are the means for gaining will-power?
  M.: Your idea of will-power is success insured. Will-power should be understood to be the strength of mind which makes it capable for meeting success or failure with equanimity. It is not synonymous with certain success. Why should ones attempts be always attended with success? Success develops arrogance and the mans spiritual progress is thus arrested. Failure on the other hand is beneficial, inasmuch as it opens the eyes of the man to his limitations and prepares him to surrender himself. Self-Surrender is synonymous with eternal happiness. Therefore one should try to gain the equipoise of mind under all circumstances. That is will-power.
  Again, success and failure are the results of prarabdha and not of will-power. A man may be doing only good and noble actions and yet prove a failure. Another may do otherwise and yet be uniformly

1.300 - 1.400 Talks, #Talks, #Sri Ramana Maharshi, #Hinduism
  
  D.: What is Self-Surrender?
  M.: It is the same as self-control; control is effected by removal of samskaras which imply the functioning of the ego. The ego submits only when it recognises the Higher Power. Such recognition is surrender or submission, or self-control. Otherwise the ego remains stuck up like the image carved on a tower, making a pretence by its strained look and posture that it is supporting the tower on its shoulders. The ego cannot exist without the Power but thinks that it acts of its own accord.

1.3.5.05 - The Path, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
  
   Self-Surrender to the divine and infinite Mother, however difficult, remains our only effective means and our sole abiding refuge. Self-Surrender to her means that our nature must be an instrument in her hands, the soul a child in the arms of the
  Mother.

1.400 - 1.450 Talks, #Talks, #Sri Ramana Maharshi, #Hinduism
  D.: What are the means for gaining will-power?
  M.: Your idea of will-power is success insured. Will-power should be understood to be the strength of mind which makes it capable for meeting success or failure with equanimity. It is not synonymous with certain success. Why should one's attempts be always attended with success? Success develops arrogance and the man's spiritual progress is thus arrested. Failure on the other hand is beneficial, inasmuch as it opens the eyes of the man to his limitations and prepares him to surrender himself. Self-Surrender is synonymous with eternal happiness. Therefore one should try to gain the equipoise of mind under all circumstances. That is will-power.
  

1.439, #Talks, #Sri Ramana Maharshi, #Hinduism
  [Compilers remarks: The Self is the Master and all else. The Realisation
  of the Self means Self-Surrender or merging into the Master. What more
  can anyone do? That is the highest form of gratitude to the Master].

1953-05-20, #Questions And Answers 1953, #The Mother, #Integral Yoga
  
   For Self-Surrender, should one continue to do what one ought to do?
  

2.01 - The Two Natures, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  HE FIRST six chapters of the Gita have been treated as a single block of teachings, its primary basis of practice and knowledge; the remaining twelve may be similarly treated as two closely connected blocks which develop the rest of the doctrine from this primary basis. The seventh to the twelfth chapters lay down a large metaphysical statement of the nature of the Divine Being and on that foundation closely relate and synthetise knowledge and devotion, just as the first part of the
  Gita related and synthetised works and knowledge. The vision of the World-Purusha intervenes in the eleventh chapter, gives a dynamic turn to this stage of the synthesis and relates it vividly to works and life. Thus again all is brought powerfully back to the original question of Arjuna round which the whole exposition revolves and completes its cycle. Afterwards the Gita proceeds by the differentiation of the Purusha and Prakriti to work out its ideas of the action of the gunas, of the ascension beyond the gunas and of the culmination of desireless works with knowledge where that coalesces with Bhakti, - knowledge, works and love made one, - and it rises thence to its great finale, the supreme secret of Self-Surrender to the Master of Existence.
  
  --
  
  It must ground the supremacy of bhakti over all other motives and powers of spiritual consciousness and action; it must be a knowledge of the supreme Lord of all creatures to whom alone the soul can offer itself in the perfect Self-Surrender which is the highest height of all love and devotion. This is what the
  

2.01 - The Yoga and Its Objects, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  Yoga are not sufficient and even the Trimarga will not serve; we must go higher and resort to the Adhyatmayoga. The principle of
  Adhyatmayoga is, in knowledge, the realisation of all things that we see or do not see but are aware of, - men, things, ourselves, events, gods, titans, angels, - as one divine Brahman, and in action and attitude, an absolute Self-Surrender to the Paratpara Purusha, the transcendent, infinite and universal Personality who is at once personal and impersonal, finite and infinite, self-limiting and illimitable, one and many, and informs with his being not only the Gods above, but man and the worm and the clod below.
  
  --
  The Yoga and Its Objects
   the divine existence. If this attitude of perfect Self-Surrender can be even imperfectly established, all necessity of Yogic kriya inevitably ceases. For then God himself in us becomes the sadhaka and the siddha and his divine power works in us, not by our artificial processes, but by a working of Nature which is perfectly informed, all-searching and infallibly efficient. Even the most powerful Rajayogic samyama, the most developed pran.ayama, the most strenuous meditation, the most ecstatic Bhakti, the most self-denying action, mighty as they are and efficacious, are comparatively weak in their results when set beside this supreme working. For those are all limited to a certain extent by our capacity, but this is illimitable in potency because it is God's capacity. It is only limited by his will which knows what is best for the world and for each of us in the world and apart from it.
  
  --
  
  The next process is to stand aside and watch the working of the divine power in yourself. This working is often attended with disturbance and trouble in the system, therefore faith is necessary, though perfect faith is not always possible at once; for whatever impurity is in you, harboured openly or secretly lurking, is likely to rise at first and be repeated so long as it is not exhaustively swept out, and doubt in this age is an almost universal impurity. But even when doubt assails, stand by and wait for it to pass, availing yourself if possible of the satsanga of those who are already advanced on the path, but when that is absent, still holding fast to the principle of the yoga, Self-Surrender.
  
  --
  83
   and free from egoism; for these three things are the chief enemies of Self-Surrender. If you are nirdvandva, you can be nih.spr.ha, but hardly otherwise, for every dvandva creates in the mind by the very nature of the mind some form of ragadves.a, like and dislike, attraction and repulsion, whether they are the lowest dualities that appeal to the mind through the body, hunger and thirst, heat and cold, physical pleasure and pain, or the middle sorts that appeal to it through the feelings and desires, success and failure, victory and defeat, fortune and misfortune, pleasure and displeasure, joy and grief, hate and love, or the highest which appeal to the mind through the discriminating buddhi, virtue and sin, reason and unreason, error and truth. These things can only be put under our feet by complete knowledge, the knowledge that sees God in all things and thus comes to understand the relations of things to each other in his great cosmic purpose, by complete Bhakti which accepts all things with joy,
  - thus abolishing the dvandvas, - because they come from the
  --
  
  Such knowledge, such Bhakti, such Karma come inevitably as the eventual result of the sankalpa of Self-Surrender and the practice of it.
  
  --
  
  Each of the gun.as working on the ahankara has its particular danger for the sadhak who has made the sankalpa of Self-Surrender, but has not yet attained to the full accomplishment of the surrender. The danger of the rajogun.a is when the sadhak is assailed by the pride that thinks, "I am a great sadhak,
  I have advanced so far, I am a great instrument in God's hands," and similar ideas, or when he attaches himself to the work as
  --
  The Yoga and Its Objects
   which you can travel widely to all parts of the world and are admitted to the freedom of the infinite. All that you need are the ship, the steering-wheel, the compass, the motive-power and a skilful captain. Your ship is the Brahmavidya, faith is your steering-wheel, Self-Surrender your compass, the motive-power is she who makes, directs and destroys the worlds at God's comm and and God himself is your captain. But he has his own way of working and his own time for everything. Watch his way and wait for his time. Understand also the importance of accepting the Shastra and submitting to the Guru and do not do like the Europeans who insist on the freedom of the individual intellect to follow its own fancies and preferences which it calls reasonings, even before it is trained to discern or fit to reason. It is much the fashion nowadays to indulge in metaphysical discussions and philosophical subtleties about Maya and Adwaita and put them in the forefront, making them take the place of spiritual experience. Do not follow that fashion or confuse yourself and waste time on the way by questionings which will be amply and luminously answered when the divine knowledge of the vijnana awakes in you. Metaphysical knowledge has its place, but as a handmaid to spiritual experience, showing it the way sometimes but much more dependent on it and living upon its bounty. By itself it is mere pan.d.itya, a dry and barren thing and more often a stumbling-block than a help. Having accepted this path, follow its Shastra without unnecessary doubt and questioning, keeping the mind plastic to the light of the higher knowledge, gripping firmly what is experienced, waiting for light where things are dark to you, taking without pride what help you can from the living guides who have already trod the path, always patient, never hastening to narrow conclusions, but waiting for a more complete experience and a fuller light, relying on the Jagadguru who helps you from within.
  
  --
  The goal marked out for us is not to speculate about these things, but to experience them. The call upon us is to grow into the image of God, to dwell in him and with him and be a channel of his joy and might and an instrument of his works. Purified from all that is asubha, transfigured in soul by his touch, we have to act in the world as dynamos of that divine electricity and send it thrilling and radiating through mankind, so that wherever one of us stands, hundreds around may become full of his light and force, full of God and full of Ananda. Churches,
  Orders, theologies, philosophies have failed to save mankind because they have busied themselves with intellectual creeds, dogmas, rites and institutions, with acarasuddhi and darsana, as if these could save mankind, and have neglected the one thing needful, the power and purification of the soul. We must go back to the one thing needful, take up again Christ's gospel of the purity and perfection of mankind, Mahomed's gospel of perfect submission, Self-Surrender and servitude to God, Chaitanya's gospel of the perfect love and joy of God in man, Ramakrishna's gospel of the unity of all religions and the divinity of God in man, and, gathering all these streams into one mighty river, one purifying and redeeming Ganges, pour it over the death-in-life of a materialistic humanity as Bhagirath led down the Ganges and flooded with it the ashes of his fathers, so that they may be a resurrection of the soul in mankind and the Satyayuga for a while return to the world. Nor is this the whole object of the
  

2.05 - Aspects of Sadhana, #Words Of The Mother II, #The Mother, #Integral Yoga
  
  Complete Self-Surrender without any reservation.
  

2.05 - The Divine Truth and Way, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  
  HE GITA then proceeds to unveil the supreme and integral secret, the one thought and truth in which the seeker of perfection and liberation must learn to live and the one law of perfection of his spiritual members and of all their movements. This supreme secret is the mystery of the transcendent Godhead who is all and everywhere, yet so much greater and other than the universe and all its forms that nothing here contains him, nothing expresses him really, and no language which is borrowed from the appearances of things in space and time and their relations can suggest the truth of his unimaginable being. The consequent law of our perfection is an adoration by our whole nature and its Self-Surrender to its divine source and possessor. Our one ultimate way is the turning of our entire existence in the world, and not merely of this or that in it, into a single movement towards the Eternal. By the power and mystery of a divine Yoga we have come out of his inexpressible secrecies into this bounded nature of phenomenal things. By a reverse movement of the same Yoga we must transcend the limits of phenomenal nature and recover the greater consciousness by which we can live in the Divine and the Eternal.
  

2.05 - Universal Love and how it leads to Self-Surrender, #Bhakti-Yoga, #Swami Vivekananda, #Hinduism
  object:2.05 - Universal Love and how it leads to Self-Surrender
  author class:Swami Vivekananda
  --
  
  UNIVERSAL LOVE AND HOW IT LEADS TO Self-Surrender
  
  --
  
  As a result of this kind of intense, all-absorbing love, comes the feeling of perfect Self-Surrender, the conviction that nothing that happens is against us(Aprtikulya). Thcn the loving soul is able to say, if pain comes, Welcome pain. If misery comes, it will say, Welcome misery, you are also from the Beloved. If a serpent comes, it will say, Welcome serpent. If death comes, such a Bhakta will wekome it with a smile. Blessed am I that they all come to me; they are all welcome. The Bhakta in this state of perfect resignation, arising out of intense love to God and to all that are His, ceases to distinguish between pleasure and pain in so far as they affect him. He does not know what it is to complain of pain or misery; and this kind of uncomplaining resignation to the will of God, who is all love, is indeed a worthier acquisition than all the glory of grand and heroic performances.
  
  --
  
  Jesus and Buddha. and Mohammed are all dead; all the great Prophets and Teachers of the world are dead. In this evanescent world, where everything is falling to pieces, we have to make the highest use of what time we have, says the Bhakta; and really the highest use of life is to hold it at the service of all beings. It is the horrible body-idea that breeds all the selfishness in the world, just this one delusion that we are wholly the body we own, and that we must by all possible means try our very best to preserve and to please it. If you know that you are positively other than your body, you have then none to fight with or struggle against; you are dead to all ideas of selfishness. So the Bhakta declares that we have to hold ourselves as if we are altoge ther dead to all the things of the world; and that is indeed Self-Surrender. Let things come as they may. This is the meaning of Thy will be done; not going about fighting and struggling and thinking all the while that God wills all our own weaknesses and worldly ambitions. It may be that good comes even out of our selfish struggles; that is, however, Gods look-out. The perfected Bhaktas idea must be never to will and work for himself.
  

2.06 - Works Devotion and Knowledge, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  OM is the sovereign source, seed, womb of thing and idea, form and name, - it is itself, integrally, the supreme Intangible, the original Unity, the timeless Mystery self-existent above all manifestation in supernal being.4 This sacrifice is therefore at once works and adoration and knowledge.5
  To the soul that thus knows, adores, offers up all its workings in a great Self-Surrender of its being to the Eternal, God is all and all is the Godhead. It knows God as the Father of this world who nourishes and cherishes and watches over his children. It knows God as the divine Mother who holds us in her bosom, lavishes upon us the sweetness of her love and fills the universe with her forms of beauty. It knows him as the first Creator from
  4
  --
  
  He is the enemy of none and he is the partial lover of none; none has he cast out, none has he eternally condemned, none has he favoured by any despotism of arbitrary caprice: all at last equally come to him through their circlings in the ignorance. But it is only this perfect adoration that can make this indwelling of God in man and man in God a conscious thing and an engrossing and perfect union. Love of the Highest and a total Self-Surrender are the straight and swift way to this divine oneness.9
  The equal Divine Presence in all of us makes no other preliminary condition, if once this integral self-giving has been made in faith and in sincerity and with a fundamental completeness.
  --
  Eternal; but when the soul gives up its ego and its works to the
  Divine, God himself comes to us and takes up our burden. To the ignorant he brings the light of the divine knowledge, to the feeble the power of the divine will, to the sinner the liberation of the divine purity, to the suffering the infinite spiritual joy and Ananda. Their weakness and the stumblings of their human strength make no difference. "This is my word of promise," cries the voice of the Godhead to Arjuna, "that he who loves me shall not perish." Previous effort and preparation, the purity and the holiness of the Brahmin, the enlightened strength of the king-sage great in works and knowledge have their value, because they make it easier for the imperfect human creature to arrive at this wide vision and Self-Surrender; but even without this preparation all who take refuge in the divine Lover of man, the Vaishya once preoccupied with the narrowness of wealthgetting and the labour of production, the Shudra hampered by a thousand hard restrictions, woman shut in and stunted in her growth by the narrow circle society has drawn around her self-expansion, those too, papa-yonayah., on whom their past
  Karma has imposed even the very worst of births, the outcaste, the Pariah, the Chandala, find at once the gates of God opening before them. In the spiritual life all the external distinctions of which men make so much because they appeal with an oppressive force to the outward mind, cease before the equality of the divine Light and the wide omnipotence of an impartial Power.10
  --
   and while he accepts the law they impose on him for the law of his life, a world of struggle, suffering and sorrow. The way to liberation is to turn from the outward to the inward, from the appearance created by the material life which lays its burden on the mind and imprisons it in the grooves of the life and the body to the divine Reality which waits to manifest itself through the freedom of the spirit. Love of the world, the mask, must change into the love of God, the Truth. Once this secret and inner
  Godhead is known and is embraced, the whole being and the whole life will undergo a sovereign uplifting and a marvellous transmutation. In place of the ignorance of the lower Nature absorbed in its outward works and appearances the eye will open to the vision of God everywhere, to the unity and universality of the spirit. The world's sorrow and pain will disappear in the bliss of the All-blissful; our weakness and error and sin will be changed into the all-embracing and all-transforming strength, truth and purity of the Eternal. To make the mind one with the divine consciousness, to make the whole of our emotional nature one love of God everywhere, to make all our works one sacrifice to the Lord of the worlds and all our worship and aspiration one adoration of him and Self-Surrender, to direct the whole self Godwards in an entire union is the way to rise out of a mundane into a divine existence. This is the Gita's teaching of divine love and devotion, in which knowledge, works and the heart's longing become one in a supreme unification, a merging of all their divergences, an intertwining of all their threads, a high fusion, a wide identifying movement.11
  

2.08 - God in Power of Becoming, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  Essays on the Gita
   been admitted for the Self-Surrender of the will, mind, heart, all the psychological being to the Ishwara, the divine Lord of the nature. It has been completed by the revelation of the supernal
  Master of existence as the original Godhead of whom the Jiva is the partial being in Nature. Its possible limitations have been exceeded by the soul's seeing of all things as the Lord in the light of a perfect spiritual oneness.
  --
  
  He is already prepared to act as the divine instrument in this knowledge and with this Self-Surrender. But a desire for a deeper constant spiritual realisation has been awakened in his heart and will. This is a truth which is evident only to the supreme Soul in its own self-knowledge, - for, cries Arjuna, "thou alone, O
  Purushottama, knowest thyself by thyself," atmana atmanam vettha. This is a knowledge that comes by spiritual identity and the unaided heart, will, intelligence of the natural man cannot

2.1.01 - The Central Process of the Sadhana, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  
  Sadhana is the practice of Yoga. Tapasya is the concentration of the will to get the results of sadhana and to conquer the lower nature. Aradhana is worship of the Divine, love, Self-Surrender, aspiration to the Divine, calling the name, prayer. Dhyana is inner concentration of the consciousness, meditation, going inside in Samadhi. Dhyana, tapasya and aradhana are all parts of sadhana.
  ***

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