classes ::: book, compilation, Integral_Yoga, Sri_Aurobindo,
children :::
branches :::

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


object:The Integral Yoga
object:The Integral Yoga (book)
object:TIY

--- TOC
  Publisher's Note
  Sri Aurobindo
  Introduction
  1. The Integral Yoga and the Ordinary Life
    01.01 - The One Thing Needful
    01.02 - The Object of the Integral Yoga
    01.03 - Yoga and the Ordinary Life
    01.04 - Ascetism and the Integral Yoga
    01.05 - Motives for Seeking the Divine

  2, The Integral Yoga and Other Systems of Yoga and Philosophy
    02.01 - Metaphysical Thought and the Supreme Truth
    02.02 - Illusionist Adwaita (Mayavada)
    02.03 - The Yoga of the Gita
    02.04 - The Tantric Tradition
    02.05 - Vaishnava Bhakti
    02.06 - The Integral Yoga and Other Yogas

  3. Planes of Consciousness and Parts of the Being
    03.01 - The Evolution of Consciousness
    03.02 - The Gradations of Consciousness- The Gradation of Planes
    03.03 - The Inner Being and the Outer Being
    03.04 - The Mind, the Vital and the Physical
    03.05 - The Central Being - the Jivatman and the Psychic Being
    03.06 - Higher Mind, Illumined Mind, Intuition, Overmind and Supermind
    03.07 - Supermind and Satchitananda
    03.08 - Supermind and the Earth
    03.09 - The Supramental Evolution

  4. The Divine, The Gods and the Divine Force
    04.01 - The Divine
    04.02 - The Gods
    04.03 - Invisible Forces and the Divine Force
    04.04 - The Divine Mother
    04.05 - The Mother's Force
    04.06 - The Divine Grace

  5. Bases of Yoga
    05.01 - The Call to Yoga
    05.02 - The Integral Yoga: Not a Set Method
    05.03 - Opening
    05.04 - Surrender
      Personal Effort and Surrender
    05.05 - Assent
    05.06 - Will
    05.07 - Aspiration
      Desire and Aspiration
    05.08 - Faith
    05.09 - Patience and Perseverance
    05.10 - Sincerity
    05.11 - Quiet, Calm, Peace and Silence
    05.12 - Wideness
    05.13 - Equality

  6. Sadhana through Work, Meditation, and Love and Devotion
    Sadhana through Work
      The Motive for Work in Yoga
      Work as Part of the Yoga
      Difficulties in Work
      Strain and Fatigue in Work
      Harmony and Organisation in Work
      Care of Material Things
      Work and Meditation
    Sadhana through Meditation
      Meditation and Concentration in the Integral Yoga
      Samadhi
      Practical Advice about Meditation
    Sadhana through Love and Devotion
      Divine Love, Universal Love and Psychic Love
      Bhakti
      The Emotions
      Worship
      Mantra and Japa
      Bhakti and the Integral Yoga

  7. Experiences and Realisations
    07.01 - Spiritual Experience and Realisation
    07.02 - The Inward Movement
    07.03 - The Witness Consciousness
    07.04 - The Consciousness of the Self
    07.05 - The Cosmic Consciousness
    07.06 - The Intermediate Zone
    07.07 - Supraphysical Vision, Audition, Sensation
      Symbols, Lights, Colors, Sounds
    07.08 - Experiences in Dream
    07.09 - Exteriorisation

  8. The Triple Transformation: Psychic, Spiritual and Supramental
    The Meaning of Transformation
    The Psychic Transformation
      The Psychic Opening
      Conditions of the Psychic Opening
    The Spiritual Transformation
      The Central Process of the Yoga
      Ascent and Descent
      The Yoga-Shakti and the Process of Ascent and Descent
      The Descent of Peace, Power, Light, Ananda
      Difficulties in the Process of Descent
      Assimilation of the Force
      Alternations in the Intensity of the Force
    The Supramental Transformation
      Preparations for the Supramental Change
      The Transformation of the Body

  9. Transformation of the Nature
    Experiences and Transformation
    Transformation of the Mind
      The Intellect
      The Vital Mind
      The Physical Mind
    Transformation of the Vital
      Vital Dissatisfaction
      Purification of the Vital
      The Lower Vital
    Transformation of the Physical
    Transformation of the Subconscient
      The Subconscient and Psychoanalysis
    The Inconscient

  10. Difficulties in Transforming the Nature
    10.01 - The Resistance of the Nature
    10.02 - Difficulties and Depression
    10.03 - The Sunlit Path
    10.04 - Detachment from Difficulties
    10.05 - The Positive Side of the Sadhana
    10.06 - Difficulties due to the Hostile Forces
      Attack by the Hostile Forces
      Possession by the Hostile Forces
    10.07 - The Ego
      Humility
    10.08 - Desire
    10.09 - True Need and Desire
    10.10 - Anger and Violence
    10.11 - Sex
      Sex: A Movement of the General Nature
      Sexual Continence
      Rejection of the Sexual Impulse
      Marriage
    10.12 - Fear
    10.13 - Weakness, Fatigue, Inertia
    10.14 - Sleep
    10.15 - Food
    10.16 - Illness

  11. Human Relations in Yoga
    Friendship, Affection and Love
    Relations between Men and Women
    Family Ties
    Mixing with Others
    Talking with Others
    Harmony with Others

  12. Other Aspects of Sri Aurobindo's Teaching and Method of Practice
    12.01 - Rebirth, Karma and Destiny
    12.02 - The Avatar and the Vibhuti
    12.03 - The Guru
    12.04 - Religion
    12.05 - Beauty
    12.06 - Art, Poetry, Music, Literature
    12.07 - Mental Development, Reading and Study
    12.08 - Westerners and Indian Yoga

  Notes on the Texts
  Glossary of Names and Terms

--- TINY TOC
  Publisher's Note
  Sri Aurobindo
  Introduction
    1. The Integral Yoga and the Ordinary Life
    2, The Integral Yoga and Other Systems of Yoga and Philosophy
    3. Planes of Consciousness and Parts of the Being
    4. The Divine, The Gods and the Divine Force
    5. Bases of Yoga
    6. Sadhana through Work, Meditation, and Love and Devotion
    7. Experiences and Realisations
    8. The Triple Transformation: Psychic, Spiritual and Supramental
    9. Transformation of the Nature
    10. Difficulties in Transforming the Nature
    11. Human Relations in Yoga
    12. Other Aspects of Sri Aurobindo's Teaching and Method of Practice
  Notes on the Texts
  Glossary of Names and Terms

--- FOOTER
see also ::: the Sunlit Path (book), Letters on Yoga, Words of the Mother The Synthesis of Yoga

class:book
class:compilation
subject class:Integral Yoga
subject:Integral Yoga
author class:Sri Aurobindo








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--- OBJECT INSTANCES [0]


01.01_-_The_One_Thing_Needful
01.02_-_The_Object_of_the_Integral_Yoga
01.03_-_Yoga_and_the_Ordinary_Life
01.04_-_Motives_for_Seeking_the_Divine
02.01_-_Metaphysical_Thought_and_the_Supreme_Truth
02.06_-_The_Integral_Yoga_and_Other_Yogas
03.01_-_The_Evolution_of_Consciousness
03.02_-_The_Gradations_of_Consciousness__The_Gradation_of_Planes
03.03_-_The_Inner_Being_and_the_Outer_Being
12.05_-_Beauty

--- PRIMARY CLASS


book
compilation

--- SEE ALSO


Letters_on_Yoga
the_Sunlit_Path_(book)
Words_of_the_Mother__The_Synthesis_of_Yoga

--- SIMILAR TITLES [0]


01.02 - The Object of the Integral Yoga
02.06 - The Integral Yoga and Other Yogas
1.1.02 - The Aim of the Integral Yoga
2.03 - The Integral Yoga
4.01 - The Principle of the Integral Yoga
Lecture 002 - on Sri Aurobindo and the Integral Yoga
The Integral Yoga
select ::: Being, God, injunctions, media, place, powers, subjects,
favorite ::: cwsa, everyday, grade, mcw, memcards (table), project, project 0001, Savitri, the Temple of Sages, three js, whiteboard,
temp ::: consecration, experiments, knowledge, meditation, psychometrics, remember, responsibility, temp, the Bad, the God object, the Good, the most important, the Ring, the source of inspirations, the Stack, the Tarot, the Word, top priority, whiteboard,

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



--- QUOTES [33 / 33 - 2 / 2] (in Dictionaries, in Quotes, in Chapters)



KEYS (10k)

   26 Sri Aurobindo
   7 The Mother

NEW FULL DB (2.4M)


1:To be in full union with the Divine is the final aim. ~ Sri Aurobindo, Letters on Yoga - II 1.1.02 - The Aim of the Integral Yoga,
2:All the hundred separate paths meet in the Eternal. ~ Sri Aurobindo, The Synthesis Of Yoga 4.01 - The Principle of the Integral Yoga,
3:It is not what you do but the spirit in which you do it that is important for the integral Yoga. ~ The Mother, Words Of The Mother I ,
4:To be by oneself very much needs a certain force of inner life. ~ Sri Aurobindo, Letters on Yoga - II Asceticism and the Integral Yoga,
5:To those who want to practise the integral Yoga, it is strongly advised to abstain from three things: 1) Sexual intercourse 2) Smoking 3) Drinking alcohol ~ The Mother, Words Of The Mother II ,
6:A radical and total change of consciousness is not only the whole meaning but, in an increasing force and by progressive stages, the whole method of the integral Yoga. ~ Sri Aurobindo, The Synthesis Of Yoga ,
7:The principle of Yoga is the turning of one or of all powers of our human existence into a means of reaching divine Being. ~ Sri Aurobindo, The Synthesis Of Yoga 4.01 - The Principle of the Integral Yoga,
8:The integral Yoga is that which, having found the Transcendent, can return upon the universe and possess it, retaining the power freely to descend as well as ascend the great stair of existence. ~ Sri Aurobindo, The Synthesis Of Yoga 0.02 - The Three Steps of Nature,
9:The principle of Yoga is the turning of one or of all powers of our human existence into a means of reaching the divine Being. In an ordinary Yoga one main power of being or one group of its powers is made the means, vehicle, path. In a synthetic Yoga all powers will be combined and included in the transmuting instrumentation. ~ Sri Aurobindo, The Synthesis Of Yoga 4.01 - The Principle of the Integral Yoga,
10:...to do the integral yoga one must first resolve to surrender entirely to the Divine, there is no other way, this is the way. But after that one must have the five psychological virtues, five psychological perfections and we say that the perfections are 1.Sincerity or Transparency 2.Faith or Trust (Trust in the Divine) 3.Devotion or Gratitude 4.Courage or Inspiration 5.Endurance or Perseverance ~ The Mother, Questions And Answers 1956 ,
11:And it shall also be a sign of the teacher of the integral Yoga that he does not arrogate to himself Guruhood in a humanly vain and self-exalting spirit. His work, if he has one, is a trust from above, he himself a channel, a vessel or a representative. He is a man helping his brothers, a child leading children, a Light kindling other lights, an awakened Soul awakening souls, at highest a Power or Presence of the Divine calling to him other powers of the Divine. ~ Sri Aurobindo, The Synthesis Of Yoga 1.01 - The Four Aids,
12:The integral Yoga, refusing to rely upon the fragile stuff of mental and moral ideals, puts its whole emphasis in this field on three central dynamic processes -- the development of the true soul or psychic being to take the place of the false soul of desire, the sublimation of human into divine love, the elevation of consciousness from its mental to its spiritual and supramental plane by whose power alone both the soul and the life-force can be utterly delivered from the veils and prevarications of the Ignorance. ~ Sri Aurobindo, The Synthesis Of Yoga ,
13:the threefold character of the union ::: The first is the liberation from the Ignorance and identification with the Real and Eternal, moksa, sayujya, which is the characteristic aim of the Yoga of Knowledge. The second, the dwelling of the soul with or in the Divine, samipya, salokya, is the intense hope of all Yoga of love and beatitude, The third, identity in nature, likeness to the Divine, to be perfect as That is perfect, is the highest intention of all Yoga of power and perfection or of divine works and service. The combined completeness of the three together, founded here on a multiple Unity of the self-manifesting Divine, is the complete result of the integral Yoga, the goal of its triple Path and the fruit of its triple sacrifice. ~ Sri Aurobindo, The Synthesis Of Yoga ,
14:The usual sadhanas have for aim the union with the Supreme Consciousness (Sat-chit-ananda). And those who reach there are satisfied with their own liberation and leave the world to its unhappy plight. On the contrary, Sri Aurobindo's sadhana starts where the others end. Once the union with the Supreme is realised one must bring down that realisation to the exterior world and change the conditions of life upon the earth until a total transformation is accomplished. In accordance with this aim, the sadhaks of the integral yoga do not retire from the world to lead a life of contemplation and meditation. Each one must devote at least one third of his time to a useful work. All activities are represented in the Ashram and each one chooses the work most congenial to his nature, but must do it in a spirit of service and unselfishness, keeping always in view the aim of integral transformation. ~ The Mother, Words Of The Mother I ,
15:Influence is more important than example. Influence is not the outward authority of the Teacher over his disciple, but the power of his contact, of his presence, of the nearness of his soul to the soul of another, infusing into it, even though in silence, that which he himself is and possesses. This is the supreme sign of the Master. For the greatest Master is much less a Teacher than a Presence pouring the divine consciousness and its constituting light and power and purity and bliss into all who are receptive around him. And it shall also be a sign of the teacher of the integral Yoga that he does not arrogate to himself Guruhood in a humanly vain and self-exalting spirit. His work, if he has one, is a trust from above, he himself a channel, a vessel or a representative. He is a man helping his brothers, a child leading children, a Light kindling other lights, an awakened Soul awakening souls, at highest a Power or Presence of the Divine calling to him other ~ Sri Aurobindo, The Synthesis Of Yoga ,
16:an all-inclusive concentration is required for an Integral Yoga ::: Concentration is indeed the first condition of any Yoga, but it is an all-receiving concentration that is the very nature of the integral Yoga. A separate strong fixing of the thought, of the emotions or of the will on a single idea, object, state, inner movement or principle is no doubt a frequent need here also; but this is only a subsidiary helpful process. A wide massive opening, a harmonised concentration of the whole being in all its parts and through all its powers upon the One who is the All is the larger action of this Yoga without which it cannot achieve its purpose. For it is the consciousness that rests in the One and that acts in the All to which we aspire; it is this that we seek to impose on every element of our being and on every movement of our nature. This wide and concentrated totality is the essential character of the sadhana and its character must determine its practice. ~ Sri Aurobindo, The Synthesis Of Yoga ,
17:The Teacher of the integral Yoga will follow as far as he may the method of the Teacher within us. He will lead the disciple through the nature of the disciple. Teaching, example, influence, - these are the three instruments of the Guru. But the wise Teacher will not seek to impose himself or his opinions on the passive acceptance of the receptive mind; he will throw in only what is productive and sure as a seed which will grow under the divine fostering within. He will seek to awaken much more than to instruct; he will aim at the growth of the faculties and the experiences by a natural process and free expansion. He will give a method as an aid, as a utilisable device, not as an imperative formula or a fixed routine. And he will be on his guard against any turning of the means into a limitation, against the mechanising of process. His whole business is to awaken the divine light and set working the divine force of which he himself is only a means and an aid, a body or a channel. ~ Sri Aurobindo, The Synthesis Of Yoga ,
18:The triple way takes for its chosen instruments the three main powers of the mental soul-life of the human being. Knowledge selects the reason and the mental vision and it makes them by purification, concentration and a certain discipline of a Goddirected seeking its means for the greatest knowledge and the greatest vision of all, God-knowledge and God-vision. Its aim is to see, know and be the Divine. Works, action selects for its instrument the will of the doer of works; it makes life an offering of sacrifice to the Godhead and by purification, concentration and a certain discipline of subjection to the divine Will a means for contact and increasing unity of the soul of man with the divine Master of the universe. Devotion selects the emotional and aesthetic powers of the soul and by turning them all Godward in a perfect purity, intensity, infinite passion of seeking makes them a means of God-possession in one or many relations of unity with the Divine Being. All aim in their own way at a union or unity of the human soul with the supreme Spirit. ~ Sri Aurobindo, The Synthesis Of Yoga 4.01 - The Principle of the Integral Yoga,
19: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,
20:The sadhaka of the integral Yoga will make use of all these aids according to his nature; but it is necessary that he should shun their limitations and cast from himself that exclusive tendency of egoistic mind which cries, "My God, my Incarnation, my Prophet, my Guru," and opposes it to all other realisation in a sectarian or a fanatical spirit. All sectarianism, all fanaticism must be shunned; for it is inconsistent with the integrity of the divine realisation. On the contrary, the sadhaka of the integral Yoga will not be satisfied until he has included all other names and forms of Deity in his own conception, seen his own Ishta Devata in all others, unified all Avatars in the unity of Him who descends in the Avatar, welded the truth in all teachings into the harmony of the Eternal Wisdom. Nor should he forget the aim of these external aids which is to awaken his soul to the Divine within him. Nothing has been finally accomplished if that has not been accomplished. It is not sufficient to worship Krishna, Christ or Buddha without, if there is not the revealing and the formation of the Buddha, the Christ or Krishna in ourselves. And all other aids equally have no other purpose; each is a bridge between man's unconverted state and the revelation of the Divine within him. ~ Sri Aurobindo, The Synthesis Of Yoga ,
21:the first necessity; ::: The first necessity is to dissolve that central faith and vision in the mind which concentrate it on its development and satisfaction and interests in the old externalised order of things. It is imperative to exchange this surface orientation for the deeper faith and vision which see only the Divine and seek only after the Divine. The next need is to compel all our lower being to pay homage to this new faith and greater vision. All our nature must make an integral surrender; it must offer itself in every part and every movement to that which seems to the unregenerated sensemind so much less real than the material world and its objects. Our whole being - soul, mind, sense, heart, will, life, body - must consecrate all its energies so entirely and in such a way that it shall become a fit vehicle for the Divine. This is no easy task; for everything in the world follows the fixed habit which is to it a law and resists a radical change. And no change can be more radical than the revolution attempted in the integral Yoga. Everything in us has constantly to be called back to the central faith and will and vision. Every thought and impulse has to be reminded in the language of the Upanishad that That is the divine Brahman and not this which men here adore. Every vital fibre has to be persuaded to accept an entire renunciation of all that hitherto represented to it its own existence. ~ Sri Aurobindo, The Synthesis Of Yoga 1.02 - Self-Consecration,
22:the psychic being ::: ... it is in the true invisible heart hidden in some luminous cave of the nature: there under some infiltration of the divine Light is our soul, a silent inmost being of which few are even aware; for if all have a soul, few are conscious of their true soul or feel its direct impulse. There dwells the little spark of the Divine which supports this obscure mass of our nature and around it grows the psychic being, the formed soul or the real Man within us. It is as this psychic being in him grows and the movements of the heart reflect its divinations and impulsions that man becomes more and more aware of his soul, ceases to be a superior animal, and, awakening to glimpses of the godhead within him, admits more and more its intimations of a deeper life and consciousness and an impulse towards things divine. It is one of the decisive moments of the integral Yoga when this psychic being liberated, brought out from the veil to the front, can pour the full flood of its divinations, seeings and impulsions on the mind, life and body of man and begin to prepare the upbuilding of divinity in the earthly nature. As in the works of knowledge, so in dealing with the workings of the heart, we are obliged to make a preliminary distinction between two categories of movements, those that are either moved by the true soul or aid towards its liberation and rule in the nature and those that are turned to the satisfaction of the unpurified vital nature. ~ Sri Aurobindo, The Synthesis Of Yoga The Ascent of the Sacrifice - 1,
23:scope and aim of the works of sacrifice ::: Into the third and last category of the works of sacrifice can be gathered all that is directly proper to the Yoga of works; for here is its field of effectuation and major province. It covers the entire range of lifes more visible activities; under it fall the multiform energies of the Will-to-Life throwing itself outward to make the most of material existence. It is here that an ascetic or other-worldly spirituality feels an insurmountable denial of the Truth which it seeks after and is compelled to turn away from terrestrial existence, rejecting it as for ever the dark playground of an incurable Ignorance. Yet it is precisely these activities that are claimed for a spiritual conquest and divine transformation by the integral Yoga. Abandoned altogether by the more ascetic disciplines, accepted by others only as a field of temporary ordeal or a momentary, superficial and ambiguous play of the concealed spirit, this existence is fully embraced and welcomed by the integral seeker as a field of fulfilment, a field for divine works, a field of the total self-discovery of the concealed and indwelling Spirit. A discovery of the Divinity in oneself is his first object, but a total discovery too of the Divinity in the world behind the apparent denial offered by its scheme and figures and, last, a total discovery of the dynamism of some transcendent Eternal; for by its descent this world and self-will be empowered to break their disguising envelopes and become divine in revealing form and manifesting process as they now are secretly in their hidden essence. ~ Sri Aurobindo, The Synthesis Of Yoga The Ascent of the Sacrifice - 2,
24:[the first aid, shastra, the lotus of the eternal knowledge:] The supreme Shastra of the Integral Yoga is the eternal Veda secret in the heart of every thinking and living being. The lotus of the eternal knowledge and the eternal perfection is a bud closed and folded up within us. It opens swiftly or gradually, petal by petal, through successive realisations, once the mind of man begins to turn towards the Eternal, once his heart, no longer compressed and confined by attachment to finite appearances, becomes enamoured, in whatever degree, of the Infinite. All life, all thought, all energising of the faculties, all experiences passive or active, become thenceforward so many shocks which disintegrate the teguments of the soul and remove the obstacles to the inevitable efflorescence. He who chooses the Infinite has been chosen by the Infinite. He has received the divine touch without which there is no awakening, no opening of the spirit; but once it is received, attainment is sure, whether conquered swiftly in the course of one human life or pursued patiently through many stadia of the cycle of existence in the manifested universe. Nothing can be taught to the mind which is not already concealed as potential knowledge in the unfolding soul of the creature. So also all perfection of which the outer man is capable, is only a realising of the eternal perfection of the Spirit within him. We know the Divine and become the Divine, because we are That already in our secret nature. All teaching is a revealing, all becoming is an unfolding. Self-attainment is the secret; self-knowledge and an increasing consciousness are the means and the process. ~ Sri Aurobindo, The Synthesis Of Yoga The Four Aids [53],
25:But this is only one side of the force that works for perfection. The process of the integral Yoga has three stages, not indeed sharply distinguished or separate, but in a certain measure successive. There must be, first, the effort towards at least an initial and enabling self-transcendence and contact with the Divine; next, the reception of that which transcends, that with which we have gained communion, into ourselves for the transformation of our whole conscious being; last, the utilisation of our transformed humanity as a divine centre in the world. So long as the contact with the Divine is not in some considerable degree established, so long as there is not some measure of sustained identity, sayujya, the element of personal effort must normally predominate. But in proportion as this contact establishes itself, the sadhaka must become conscious that a force other than his own, a force transcending his egoistic endeavour and capacity, is at work in him and to this Power he learns progressively to submit himself and delivers up to it the charge of his Yoga. In the end his own will and force become one with the higher Power; he merges them in the divineWill and its transcendent and universal Force. He finds it thenceforward presiding over the necessary transformation of his mental, vital and physical being with an impartial wisdom and provident effectivity of which the eager and interested ego is not capable. It is when this identification and this self-merging are complete that the divine centre in the world is ready. Purified, liberated, plastic, illumined, it can begin to serve as a means for the direct action of a supreme Power in the larger Yoga of humanity or superhumanity, of the earth's spiritual progression or its transformation. ~ Sri Aurobindo, The Synthesis Of Yoga ,
26:But usually the representative influence occupies a much larger place in the life of the sadhaka. If the Yoga is guided by a received written Shastra, - some Word from the past which embodies the experience of former Yogins, - it may be practised either by personal effort alone or with the aid of a Guru. The spiritual knowledge is then gained through meditation on the truths that are taught and it is made living and conscious by their realisation in the personal experience; the Yoga proceeds by the results of prescribed methods taught in a Scripture or a tradition and reinforced and illumined by the instructions of the Master. This is a narrower practice, but safe and effective within its limits, because it follows a well-beaten track to a long familiar goal.For the sadhaka of the integral Yoga it is necessary to remember that no written Shastra, however great its authority or however large its spirit, can be more than a partial expression of the eternal Knowledge. He will use, but never bind himself even by the greatest Scripture. Where the Scripture is profound, wide, catholic, it may exercise upon him an influence for the highest good and of incalculable importance. It may be associated in his experience with his awakening to crowning verities and his realisation of the highest experiences. His Yoga may be governed for a long time by one Scripture or by several successively, - if it is in the line of the great Hindu tradition, by the Gita, for example, the Upanishads, the Veda. Or it may be a good part of his development to include in its material a richly varied experience of the truths of many Scriptures and make the future opulent with all that is best in the past. But in the end he must take his station, or better still, if he can, always and from the beginning he must live in his own soul beyond the limitations of the word that he uses. The Gita itself thus declares that the Yogin in his progress must pass beyond the written Truth, - sabdabrahmativartate - beyond all that he has heard and all that he has yet to hear, - srotavyasya srutasya ca. For he is not the sadhaka of a book or of many books; he is a sadhaka of the Infinite. ~ Sri Aurobindo, The Synthesis Of Yoga 1.01 - The Four Aids,
27:The ExaminersThe integral yoga consists of an uninterrupted series of examinations that one has to undergo without any previous warning, thus obliging you to be constantly on the alert and attentive. Three groups of examiners set us these tests. They appear to have nothing to do with one another, and their methods are so different, sometimes even so apparently contradictory, that it seems as if they could not possibly be leading towards the same goal. Nevertheless, they complement one another, work towards the same end, and are all indispensable to the completeness of the result. The three types of examination are: those set by the forces of Nature, those set by spiritual and divine forces, and those set by hostile forces. These last are the most deceptive in their appearance and to avoid being caught unawares and unprepared requires a state of constant watchfulness, sincerity and humility. The most commonplace circumstances, the events of everyday life, the most apparently insignificant people and things all belong to one or other of these three kinds of examiners. In this vast and complex organisation of tests, those events that are generally considered the most important in life are the easiest examinations to undergo, because they find you ready and on your guard. It is easier to stumble over the little stones in your path, because they attract no attention. Endurance and plasticity, cheerfulness and fearlessness are the qualities specially needed for the examinations of physical nature. Aspiration, trust, idealism, enthusiasm and generous self-giving, for spiritual examinations. Vigilance, sincerity and humility for the examinations from hostile forces. And do not imagine that there are on the one hand people who undergo the examinations and on the other people who set them. Depending on the circumstances and the moment we are all both examiners and examinees, and it may even happen that one is at the same time both examiner and examinee. And the benefit one derives from this depends, both in quality and in quantity, on the intensity of one's aspiration and the awakening of one's consciousness. To conclude, a final piece of advice: never set yourself up as an examiner. For while it is good to remember constantly that one may be undergoing a very important examination, it is extremely dangerous to imagine that one is responsible for setting examinations for others. That is the open door to the most ridiculous and harmful kinds of vanity. It is the Supreme Wisdom which decides these things, and not the ignorant human will. ~ The Mother, Words Of The Mother II ,
28:The Teacher of the integral Yoga will follow as far as he may the method of the Teacher within us. He will lead the disciple through the nature of the disciple. Teaching, example, influence, - these are the three instruments of the Guru. But the wise Teacher will not seek to impose himself or his opinions on the passive acceptance of the receptive mind; he will throw in only what is productive and sure as a seed which will grow under the divine fostering within. He will seek to awaken much more than to instruct; he will aim at the growth of the faculties and the experiences by a natural process and free expansion. He will give a method as an aid, as a utilisable device, not as an imperative formula or a fixed routine. And he will be on his guard against any turning of the means into a limitation, against the mechanising of process. His whole business is to awaken the divine light and set working the divine force of which he himself is only a means and an aid, a body or a channel.The example is more powerful than the instruction; but it is not the example of the outward acts nor that of the personal character which is of most importance. These have their place and their utility; but what will most stimulate aspiration in others is the central fact of the divine realisation within him governing his whole life and inner state and all his activities. This is the universal and essential element; the rest belongs to individual person and circumstance. It is this dynamic realisation that the sadhaka must feel and reproduce in himself according to his own nature; he need not strive after an imitation from outside which may well be sterilising rather than productive of right and natural fruits.Influence is more important than example. Influence is not the outward authority of the Teacher over his disciple, but the power of his contact, of his presence, of the nearness of his soul to the soul of another, infusing into it, even though in silence, that which he himself is and possesses. This is the supreme sign of the Master. For the greatest Master is much less a Teacher than a Presence pouring the divine consciousness and its constituting light and power and purity and bliss into all who are receptive around him.And it shall also be a sign of the teacher of the integral Yoga that he does not arrogate to himself Guruhood in a humanly vain and self-exalting spirit. His work, if he has one, is a trust from above, he himself a channel, a vessel or a representative. He is a man helping his brothers, a child leading children, a Light kindling other lights, an awakened Soul awakening souls, at highest a Power or Presence of the Divine calling to him other powers of the Divine. ~ Sri Aurobindo, The Synthesis of Yoga ,
29:It is then by a transformation of life in its very principle, not by an external manipulation of its phenomena, that the integral Yoga proposes to change it from a troubled and ignorant into a luminous and harmonious movement of Nature. There are three conditions which are indispensable for the achievement of this central inner revolution and new formation; none of them is altogether sufficient in itself, but by their united threefold power the uplifting can be done, the conversion made and completely made. For, first, life as it is is a movement of desire and it has built in us as its centre a desire-soul which refers to itself all the motions of life and puts in them its own troubled hue and pain of an ignorant, half-lit, baffled endeavour: for a divine living, desire must be abolished and replaced by a purer and firmer motive-power, the tormented soul of desire dissolved and in its stead there must emerge the calm, strength, happiness of a true vital being now concealed within us. Next, life as it is is driven or led partly by the impulse of the life-force, partly by a mind which is mostly a servant and abettor of the ignorant life-impulse, but in part also its uneasy and not too luminous or competent guide and mentor; for a divine life the mind and the life-impulse must cease to be anything but instruments and the inmost psychic being must take their place as the leader on the path and the indicator of a divine guidance. Last, life as it is is turned towards the satisfaction of the separative ego; ego must disappear and be replaced by the true spiritual person, the central being, and life itself must be turned towards the fulfilment of the Divine in terrestrial existence; it must feel a Divine Force awaking within it and become an obedient instrumentation of its purpose. There is nothing that is not ancient and familiar in the first of these three transforming inner movements; for it has always been one of the principal objects of spiritual discipline. It has been best formulated in the already expressed doctrine of the Gita by which a complete renouncement of desire for the fruits as the motive of action, a complete annulment of desire itself, the complete achievement of a perfect equality are put forward as the normal status of a spiritual being. A perfect spiritual equality is the one true and infallible sign of the cessation of desire, - to be equal-souled to all things, unmoved by joy and sorrow, the pleasant and the unpleasant, success or failure, to look with an equal eye on high and low, friend and enemy, the virtuous and the sinner, to see in all beings the manifold manifestation of the One and in all things the multitudinous play or the slow masked evolution of the embodied Spirit. ~ Sri Aurobindo, The Synthesis Of Yoga The Ascent of the Sacrifice - 2,
30:Sri Aurobindo tells us that surrender is the first and absolute condition for doing the yoga. Therefore it is not merely one of the required qualities, it is the very first indispensable attitude for commencing the yoga.If you are not decided to make a total surrender, you cannot begin. But to make your surrender total, all the other qualities are necessary: sincerity, faith, devotion and aspiration.And I add another one : endurance. Because if you are not able to face difficulties without getting discouraged, without giving up under the pretext that it is too difficult, if you are not able to receive blows and continue all the same, to "pocket" them, as it is said,—you receive blows because of your defects : you put them into your pocket and continue to march on without faltering; if you cannot do that with endurance, you will not go very far; at the first turning, when you lose sight of the little habitual life, you despair and give up the game.The most material form of endurance is perseverance. Unless you are resolved to begin the same thing over again a thousand times if needed, you will arrive nowhere.People come to me in despair : "But I thought it had been done, and I have to begin again !" And if they are told, "But it is nothing, you have to begin probably a hundred times, two hundred times, a thousand times", they lose all courage.You take one step forward and you believe you are solid, but there will be always something that will bring about the same difficulty a little farther ahead.You believe you have solved the problem, but will have to solve it again, it will present itself with just a little difference in its appearance, but it will be the same problem.Thus there are people who have a fine experience and they exclaim, "Now, it is done !" Then things settle down, begin to fade, go behind a veil, and all on a sudden, something quite unexpected, a thing absolutely commonplace, that appears to be of no interest at all, comes before them and closes up the road. Then you lament: "Of what use is this progress that I have made, if I am to begin again !Why is it so? I made an effort, I succeeded, I arrived at something and now it is as if I had done nothing. It is hopeless". This is because there is still the "I" and this "I" has no endurance.If you have endurance, you say : "All right, I will begin again and again as long as necessary, a thousand times, ten thousand times, a million times, if necessary, but I will go to the end and nothing can stop me on the way".That is very necessary.Now, to sum up, we will put at the head of our list surrender. That is to say, we accept the fact that one must, in order to do the integral yoga, take the resolution of surrendering oneself wholly to the Divine. There is no other way, it is the way. ~ The Mother,
31:In the process of this change there must be by the very necessity of the effort two stages of its working. First, there will be the personal endeavour of the human being, as soon as he becomes aware by his soul, mind, heart of this divine possibility and turns towards it as the true object of life, to prepare himself for it and to get rid of all in him that belongs to a lower working, of all that stands in the way of his opening to the spiritual truth and its power, so as to possess by this liberation his spiritual being and turn all his natural movements into free means of its self-expression. It is by this turn that the self-conscious Yoga aware of its aim begins: there is a new awakening and an upward change of the life motive. So long as there is only an intellectual, ethical and other self-training for the now normal purposes of life which does not travel beyond the ordinary circle of working of mind, life and body, we are still only in the obscure and yet unillumined preparatory Yoga of Nature; we are still in pursuit of only an ordinary human perfection. A spiritual desire of the Divine and of the divine perfection, of a unity with him in all our being and a spiritual perfection in all our nature, is the effective sign of this change, the precursory power of a great integral conversion of our being and living. By personal effort a precursory change, a preliminary conversion can be effected; it amounts to a greater or less spiritualising of our mental motives, our character and temperament, and a mastery, stilling or changed action of the vital and physical life. This converted subjectivity can be made the base of some communion or unity of the soul in mind with the Divine and some partial reflection of the divine nature in the mentality of the human being. That is as far as man can go by his unaided or indirectly aided effort, because that is an effort of mind and mind cannot climb beyond itself permanently: at most it arises to a spiritualised and idealised mentality. If it shoots up beyond that border, it loses hold of itself, loses hold of life, and arrives either at a trance of absorption or a passivity. A greater perfection can only be arrived at by a higher power entering in and taking up the whole action of the being. The second stage of this Yoga will therefore be a persistent giving up of all the action of the nature into the hands of this greater Power, a substitution of its influence, possession and working for the personal effort, until the Divine to whom we aspire becomes the direct master of the Yoga and effects the entire spiritual and ideal conversion of the being. Two rules there are that will diminish the difficulty and obviate the danger. One must reject all that comes from the ego, from vital desire, from the mere mind and its presumptuous reasoning incompetence, all that ministers to these agents of the Ignorance. One must learn to hear and follow the voice of the inmost soul, the direction of the Guru, the command of the Master, the working of the Divine Mother. Whoever clings to the desires and weaknesses of the flesh, the cravings and passions of the vital in its turbulent ignorance, the dictates of his personal mind unsilenced and unillumined by a greater knowledge, cannot find the true inner law and is heaping obstacles in the way of the divine fulfilment. Whoever is able to detect and renounce those obscuring agencies and to discern and follow the true Guide within and without will discover the spiritual law and reach the goal of the Yoga. A radical and total change of consciousness is not only the whole meaning but, in an increasing force and by progressive stages, the whole method of the integral Yoga. ~ Sri Aurobindo, The Synthesis Of Yoga The Yoga of Self-Perfection,
32:To arrive then at this settled divine status must be the object of our concentration. The first step in concentration must be always to accustom the discursive mind to a settled unwavering pursuit of a single course of connected thought on a single subject and this it must do undistracted by all lures and alien calls on its attention. Such concentration is common enough in our ordinary life, but it becomes more difficult when we have to do it inwardly without any outward object or action on which to keep the mind; yet this inward concentration is what the seeker of knowledge must effect. Nor must it be merely the consecutive thought of the intellectual thinker, whose only object is to conceive and intellectually link together his conceptions. It is not, except perhaps at first, a process of reasoning that is wanted so much as a dwelling so far as possible on the fruitful essence of the idea which by the insistence of the soul's will upon it must yield up all the facets of its truth. Thus if it be the divine Love that is the subject of concentration, it is on the essence of the idea of God as Love that the mind should concentrate in such a way that the various manifestation of the divine Love should arise luminously, not only to the thought, but in the heart and being and vision of the Sadhaka. The thought may come first and the experience afterwards, but equally the experience may come first and the knowledge arise out of the experience. Afterwards the thing attained has to be dwelt on and more and more held till it becomes a constant experience and finally the Dharma or law of the being. This is the process of concentrated meditation; but a more strenuous method is the fixing of the whole mind in concentration on the essence of the idea only, so as to reach not the thought-knowledge or the psychological experience of the subject, but the very essence of the thing behind the idea. In this process thought ceases and passes into the absorbed or ecstatic contemplation of the object or by a merging into it m an inner Samadhi. If this be the process followed, then subsequently the state into which we rise must still be called down to take possession of the lower being, to shed its light, power and bliss on our ordinary consciousness. For otherwise we may possess it, as many do, in the elevated condition or in the inward Samadhi, but we shall lose our hold of it when we awake or descend into the contacts of the world; and this truncated possession is not the aim of an integral Yoga. A third process is neither at first to concentrate in a strenuous meditation on the one subject nor in a strenuous contemplation of the one object of thought-vision, but first to still the mind altogether. This may be done by various ways; one is to stand back from the mental action altogether not participating in but simply watching it until, tired of its unsanctioned leaping and running, it falls into an increasing and finally an absolute quiet. Another is to reject the thought-suggestions, to cast them away from the mind whenever they come and firmly hold to the peace of the being which really and always exists behind the trouble and riot of the mind. When this secret peace is unveiled, a great calm settles on the being and there comes usually with it the perception and experience of the all-pervading silent Brahman, everything else at first seeming to be mere form and eidolon. On the basis of this calm everything else may be built up in the knowledge and experience no longer of the external phenomena of things but of the deeper truth of the divine manifestation. Ordinarily, once this state is obtained, strenuous concentration will be found no longer necessary. A free concentration of will using thought merely for suggestion and the giving of light to the lower members will take its place. This Will will then insist on the physical being, the vital existence, the heart and the mind remoulding themselves in the forms of the Divine which reveal themselves out of the silent Brahman. By swifter or slower degrees according to the previous preparation and purification of the members, they will be obliged with more or less struggle to obey the law of the will and its thought-suggestion, so that eventually the knowledge of the Divine takes possession of our consciousness on all its planes and the image of the Divine is formed in our human existence even as it was done by the old Vedic Sadhakas. For the integral Yoga this is the most direct and powerful discipline. ~ Sri Aurobindo, The Synthesis Of Yoga The Yoga of Integral Knowledge,
33:It does not matter if you do not understand it - Savitri, read it always. You will see that every time you read it, something new will be revealed to you. Each time you will get a new glimpse, each time a new experience; things which were not there, things you did not understand arise and suddenly become clear. Always an unexpected vision comes up through the words and lines. Every time you try to read and understand, you will see that something is added, something which was hidden behind is revealed clearly and vividly. I tell you the very verses you have read once before, will appear to you in a different light each time you re-read them. This is what happens invariably. Always your experience is enriched, it is a revelation at each step. But you must not read it as you read other books or newspapers. You must read with an empty head, a blank and vacant mind, without there being any other thought; you must concentrate much, remain empty, calm and open; then the words, rhythms, vibrations will penetrate directly to this white page, will put their stamp upon the brain, will explain themselves without your making any effort. Savitri alone is sufficient to make you climb to the highest peaks. If truly one knows how to meditate on Savitri, one will receive all the help one needs. For him who wishes to follow this path, it is a concrete help as though the Lord himself were taking you by the hand and leading you to the destined goal. And then, every question, however personal it may be, has its answer here, every difficulty finds its solution herein; indeed there is everything that is necessary for doing the Yoga.*He has crammed the whole universe in a single book.* It is a marvellous work, magnificent and of an incomparable perfection. You know, before writing Savitri Sri Aurobindo said to me, WIKI am impelled to launch on a new adventure; I was hesitant in the beginning, but now I am decided. Still, I do not know how far I shall succeed. I pray for help.* And you know what it was? It was - before beginning, I warn you in advance - it was His way of speaking, so full of divine humility and modesty. He never... *asserted Himself*. And the day He actually began it, He told me: WIKI have launched myself in a rudderless boat upon the vastness of the Infinite.* And once having started, He wrote page after page without intermission, as though it were a thing already complete up there and He had only to transcribe it in ink down here on these pages. In truth, the entire form of Savitri has descended "en masse" from the highest region and Sri Aurobindo with His genius only arranged the lines - in a superb and magnificent style. Sometimes entire lines were revealed and He has left them intact; He worked hard, untiringly, so that the inspiration could come from the highest possible summit. And what a work He has created! Yes, it is a true creation in itself. It is an unequalled work. Everything is there, and it is put in such a simple, such a clear form; verses perfectly harmonious, limpid and eternally true. My child, I have read so many things, but I have never come across anything which could be compared with Savitri. I have studied the best works in Greek, Latin, English and of course French literature, also in German and all the great creations of the West and the East, including the great epics; but I repeat it, I have not found anywhere anything comparable with Savitri. All these literary works seems to me empty, flat, hollow, without any deep reality - apart from a few rare exceptions, and these too represent only a small fraction of what Savitri is. What grandeur, what amplitude, what reality: it is something immortal and eternal He has created. I tell you once again there is nothing like in it the whole world. Even if one puts aside the vision of the reality, that is, the essential substance which is the heart of the inspiration, and considers only the lines in themselves, one will find them unique, of the highest classical kind. What He has created is something man cannot imagine. For, everything is there, everything. It may then be said that Savitri is a revelation, it is a meditation, it is a quest of the Infinite, the Eternal. If it is read with this aspiration for Immortality, the reading itself will serve as a guide to Immortality. To read Savitri is indeed to practice Yoga, spiritual concentration; one can find there all that is needed to realise the Divine. Each step of Yoga is noted here, including the secret of all other Yogas. Surely, if one sincerely follows what is revealed here in each line one will reach finally the transformation of the Supramental Yoga. It is truly the infallible guide who never abandons you; its support is always there for him who wants to follow the path. Each verse of Savitri is like a revealed Mantra which surpasses all that man possessed by way of knowledge, and I repeat this, the words are expressed and arranged in such a way that the sonority of the rhythm leads you to the origin of sound, which is OM. My child, yes, everything is there: mysticism, occultism, philosophy, the history of evolution, the history of man, of the gods, of creation, of Nature. How the universe was created, why, for what purpose, what destiny - all is there. You can find all the answers to all your questions there. Everything is explained, even the future of man and of the evolution, all that nobody yet knows. He has described it all in beautiful and clear words so that spiritual adventurers who wish to solve the mysteries of the world may understand it more easily. But this mystery is well hidden behind the words and lines and one must rise to the required level of true consciousness to discover it. All prophesies, all that is going to come is presented with the precise and wonderful clarity. Sri Aurobindo gives you here the key to find the Truth, to discover the Consciousness, to solve the problem of what the universe is. He has also indicated how to open the door of the Inconscience so that the light may penetrate there and transform it. He has shown the path, the way to liberate oneself from the ignorance and climb up to the superconscience; each stage, each plane of consciousness, how they can be scaled, how one can cross even the barrier of death and attain immortality. You will find the whole journey in detail, and as you go forward you can discover things altogether unknown to man. That is Savitri and much more yet. It is a real experience - reading Savitri. All the secrets that man possessed, He has revealed, - as well as all that awaits him in the future; all this is found in the depth of Savitri. But one must have the knowledge to discover it all, the experience of the planes of consciousness, the experience of the Supermind, even the experience of the conquest of Death. He has noted all the stages, marked each step in order to advance integrally in the integral Yoga. All this is His own experience, and what is most surprising is that it is my own experience also. It is my sadhana which He has worked out. Each object, each event, each realisation, all the descriptions, even the colours are exactly what I saw and the words, phrases are also exactly what I heard. And all this before having read the book. I read Savitri many times afterwards, but earlier, when He was writing He used to read it to me. Every morning I used to hear Him read Savitri. During the night He would write and in the morning read it to me. And I observed something curious, that day after day the experiences He read out to me in the morning were those I had had the previous night, word by word. Yes, all the descriptions, the colours, the pictures I had seen, the words I had heard, all, all, I heard it all, put by Him into poetry, into miraculous poetry. Yes, they were exactly my experiences of the previous night which He read out to me the following morning. And it was not just one day by chance, but for days and days together. And every time I used to compare what He said with my previous experiences and they were always the same. I repeat, it was not that I had told Him my experiences and that He had noted them down afterwards, no, He knew already what I had seen. It is my experiences He has presented at length and they were His experiences also. It is, moreover, the picture of Our joint adventure into the unknown or rather into the Supermind. These are experiences lived by Him, realities, supracosmic truths. He experienced all these as one experiences joy or sorrow, physically. He walked in the darkness of inconscience, even in the neighborhood of death, endured the sufferings of perdition, and emerged from the mud, the world-misery to breathe the sovereign plenitude and enter the supreme Ananda. He crossed all these realms, went through the consequences, suffered and endured physically what one cannot imagine. Nobody till today has suffered like Him. He accepted suffering to transform suffering into the joy of union with the Supreme. It is something unique and incomparable in the history of the world. It is something that has never happened before, He is the first to have traced the path in the Unknown, so that we may be able to walk with certitude towards the Supermind. He has made the work easy for us. Savitri is His whole Yoga of transformation, and this Yoga appears now for the first time in the earth-consciousness. And I think that man is not yet ready to receive it. It is too high and too vast for him. He cannot understand it, grasp it, for it is not by the mind that one can understand Savitri. One needs spiritual experiences in order to understand and assimilate it. The farther one advances on the path of Yoga, the more does one assimilate and the better. No, it is something which will be appreciated only in the future, it is the poetry of tomorrow of which He has spoken in The Future Poetry. It is too subtle, too refined, - it is not in the mind or through the mind, it is in meditation that Savitri is revealed. And men have the audacity to compare it with the work of Virgil or Homer and to find it inferior. They do not understand, they cannot understand. What do they know? Nothing at all. And it is useless to try to make them understand. Men will know what it is, but in a distant future. It is only the new race with a new consciousness which will be able to understand. I assure you there is nothing under the blue sky to compare with Savitri. It is the mystery of mysteries. It is a *super-epic,* it is super-literature, super-poetry, super-vision, it is a super-work even if one considers the number of lines He has written. No, these human words are not adequate to describe Savitri. Yes, one needs superlatives, hyperboles to describe it. It is a hyper-epic. No, words express nothing of what Savitri is, at least I do not find them. It is of immense value - spiritual value and all other values; it is eternal in its subject, and infinite in its appeal, miraculous in its mode and power of execution; it is a unique thing, the more you come into contact with it, the higher will you be uplifted. Ah, truly it is something! It is the most beautiful thing He has left for man, the highest possible. What is it? When will man know it? When is he going to lead a life of truth? When is he going to accept this in his life? This yet remains to be seen. My child, every day you are going to read Savitri; read properly, with the right attitude, concentrating a little before opening the pages and trying to keep the mind as empty as possible, absolutely without a thought. The direct road is through the heart. I tell you, if you try to really concentrate with this aspiration you can light the flame, the psychic flame, the flame of purification in a very short time, perhaps in a few days. What you cannot do normally, you can do with the help of Savitri. Try and you will see how very different it is, how new, if you read with this attitude, with this something at the back of your consciousness; as though it were an offering to Sri Aurobindo. You know it is charged, fully charged with consciousness; as if Savitri were a being, a real guide. I tell you, whoever, wanting to practice Yoga, tries sincerely and feels the necessity for it, will be able to climb with the help of Savitri to the highest rung of the ladder of Yoga, will be able to find the secret that Savitri represents. And this without the help of a Guru. And he will be able to practice it anywhere. For him Savitri alone will be the guide, for all that he needs he will find Savitri. If he remains very quiet when before a difficulty, or when he does not know where to turn to go forward and how to overcome obstacles, for all these hesitations and incertitudes which overwhelm us at every moment, he will have the necessary indications, and the necessary concrete help. If he remains very calm, open, if he aspires sincerely, always he will be as if lead by the hand. If he has faith, the will to give himself and essential sincerity he will reach the final goal. Indeed, Savitri is something concrete, living, it is all replete, packed with consciousness, it is the supreme knowledge above all human philosophies and religions. It is the spiritual path, it is Yoga, Tapasya, Sadhana, in its single body. Savitri has an extraordinary power, it gives out vibrations for him who can receive them, the true vibrations of each stage of consciousness. It is incomparable, it is truth in its plenitude, the Truth Sri Aurobindo brought down on the earth. My child, one must try to find the secret that Savitri represents, the prophetic message Sri Aurobindo reveals there for us. This is the work before you, it is hard but it is worth the trouble. - 5 November 1967 ~ The Mother, Sweet Mother The Mother to Mona Sarkar,

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1:It is not what you do but the spirit in which you do it that is important for the integral Yoga. ~ The Mother,
2:In the integral yoga there is no distinction between the sadhana and the outward life; it is in each and every movement of the daily life that the Truth must be found and practised. ~ Anonymous,

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



50

   15 Integral Yoga


   25 Sri Aurobindo
   10 Satprem
   4 The Mother


   31 The Synthesis Of Yoga
   10 The Integral Yoga
   10 Sri Aurobindo or the Adventure of Consciousness
   3 Words Of The Mother II
   3 The Mother With Letters On The Mother
   3 The Mothers Agenda
   2 Letters On Yoga III
   2 Letters On Yoga I


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

0.02_-_The_Three_Steps_of_Nature, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  The ultimate knowledge is that which perceives and accepts God in the universe as well as beyond the universe; The Integral Yoga is that which, having found the Transcendent, can return upon the universe and possess it, retaining the power freely to descend
  

0.05_-_The_Synthesis_of_the_Systems, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  49
   functioning of the complex instrument we are in our outer parts, is the condition of an integral liberty. Its result is an integral beatitude, in which there becomes possible at once the Ananda of all that is in the world seen as symbols of the Divine and the Ananda of that which is not-world. And it prepares the integral perfection of our humanity as a type of the Divine in the conditions of the human manifestation, a perfection founded on a certain free universality of being, of love and joy, of play of knowledge and of play of will in power and will in unegoistic action. This integrality also can be attained by The Integral Yoga.
  

0.07_-_1957, #Agenda Vol 1, #The Mother, #Integral Yoga
  November 12, 1957
  The Integral Yoga is made up of an uninterrupted series of tests that you must pass through without any advance notice, thereby forcing you to be always vigilant and attentive.
  

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

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

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

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

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

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

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

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

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

1.00_-_INTRODUCTION, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  evolution of consciousness on earth; it is the change of consciousness that will have the power to hope as thoroughly and lastingly as the Mind did when it first appeared in living matter. We will see,
  therefore, how The Integral Yoga leads to a supramental yoga, or yoga of terrestrial transformation, which we will try to outline only, because the story is still in the making; it is quite new and difficult, and we do not quite know yet where it will take us, or even whether it will succeed.
  That, in fact, depends a little upon us all.

1.01_-_The_Four_Aids, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  

SHASTRA


  2:The supreme Shastra of The Integral Yoga is the eternal Veda secret in the heart of every thinking and living being. The lotus of the eternal knowledge and the eternal perfection is a bud closed and folded up within us. It opens swiftly or gradually, petal by petal, through successive realisations, once the mind of man begins to turn towards the Eternal, once his heart, no longer compressed and confined by attachment to finite appearances, becomes enamoured, in whatever degree, of the Infinite. All life, all thought, all energising of the faculties, all experiences passive or active, become thenceforward so many shocks which disintegrate the teguments of the soul and remove the obstacles to the inevitable efflorescence. He who chooses the Infinite has been chosen by the Infinite. He has received the divine touch without which there is no awakening, no opening of the spirit; but once it is received, attainment is sure, whether conquered swiftly in the course of one human life or pursued patiently through many stadia of the cycle of existence in the manifested universe.
  
  --
  
  7:For the Sadhaka of The Integral Yoga it is necessary to remember that no written Shastra, however great its authority or however large its spirit, can be more than a partial expression of the eternal Knowledge. He will use, but never bind himself even by the greatest Scripture. Where the Scripture is profound, wide, catholic, it may exercise upon him an influence for the highest good and of incalculable importance. It may be associated in his experience with his awakening to crowning verities and his realisation of the highest experiences. His Yoga may be governed for a long time by one Scripture or by several successively, -- if it is in the line of the great Hindu tradition, by the Gita, for example, the Upanishads, the Veda. Or it may be a good part of his development to include in its material a richly varied experience of the truths of many Scriptures and make the future opulent with all that is best in the past. But in the end he must take his station, or better still, if he can, always and from the beginning he must live in his own soul beyond the written Truth, -- sabdabrahmativartate -- beyond all that he has heard and all that he has yet to hear, -- srotaryasya srutasya ca. For he is not the Sadhaka of a book or of many books; he is a Sadhaka of the Infinite.
  
  --
  
  10:By this Yoga we not only seek the Infinite, but we call upon the Infinite to unfold himself in human life. Therefore the Shastra of our Yoga must provide for an infinite liberty in the receptive human soul. A free adaptability in the manner and type of the individual's acceptance of the Universal and Transcendent into himself is the right condition for the full spiritual life in man. Vivekananda, pointing out that the unity of all religions must necessarily express itself by an increasing richness of variety in its forms, said once that the perfect state of that essential unity would come when each man had his own religion, when not bound by sect or traditional form he followed the free self-adaptation of his nature in its relations with the Supreme. So also one may say that the perfection of The Integral Yoga will come when each mall is able to follow his own path of Yoga, pursuing the development of his own nature in its upsurging towards that which transcends the nature. For freedom is the final law and the last consummation.
  
  --
  
  14:But this is only one side of the force that works for perfection. The process of The Integral Yoga has three stages, not indeed sharply distinguished or separate, but in a certain measure successive. There must be, first, the effort towards at least an initial and enabling self-transcendence and contact with the Divine; next, the reception of that which transcends, that with which we have gained communion, into ourselves for the transformation of our whole conscious being; last, the utilisation of our transformed humanity as a divine centre in the world. So long as the contact with the Divine is not in some considerable degree established, so long as there is not some measure of sustained identity, sayujga, the element of personal effort must normally predominate. But in proportion as this contact establishes itself, the Sadhaka must become conscious that a force other than his own, a force transcending his egoistic endeavour and capacity, is at work in him and to this Power he learns progressively to submit himself and delivers up to it the charge of his Yoga. In the end his own will and force become one with the higher Power; he merges them in the divine Will and its transcendent and universal Force. He finds it thenceforward presiding over the necessary transformation of his mental, vital and physical being with an impartial wisdom and provident effectivity of which the eager and interested ego is not capable. It is when this identification and this self-merging are complete that the divine centre in the world is ready. Purified, liberated, plastic, illumined, it can begin to serve as a means for the direct action of a supreme Power in the larger Yoga of humanity or superhumanity, of the earth's spiritual progression or its transformation.
  
  --
  

GURU


  18:As the supreme Shastra of The Integral Yoga is the eternal Veda secret in the heart of every man, so its supreme Guide and Teacher is the inner Guide, the World-Teacher, jagad-guru, secret within us. It is he who destroys our darkness by the resplendent light of his knowledge; that light becomes within us the increasing glory of his own self-revelation. He discloses progressively in us his own nature of freedom, bliss, love, power, immortal being. He sets above us his divine example as our ideal and transforms the lower existence into a reflection of that which it contemplates. By the inpouring of his own influence and presence into us he enables the individual being to attain to identity with the universal and transcendent.
  
  --
  
  29:The Sadhaka of The Integral Yoga will make use of all these aids according to his nature; but it is necessary that he should shun their limitations and cast from himself that exclusive tendency of egoistic mind which cries, "My God, my Incarnation, my Prophet, my Guru," and opposes it to all other realisation in a sectarian or a fanatical spirit. All sectarianism, all fanaticism must be shunned; for it is inconsistent with the integrity of the divine realisation.
  
  30:On the contrary, the Sadhaka of The Integral Yoga will not be satisfied until he has included all other names and forms of Deity in his own conception, seen his own Ishta Devata in all others, unified all Avatars in the unity of Him who descends in the Avatar, welded the truth in all teachings into the harmony of the Eternal Wisdom.
  
  --
  
  32:The Teacher of The Integral Yoga will follow as far as he may the method of the Teacher within us. He will lead the disciple through the nature of the disciple. Teaching, example, influence, -- these are the three instruments of the Guru. But the wise Teacher will not seek to impose himself or his opinions on the passive acceptance of the receptive mind; he will throw in only what is productive and sure as a seed which will grow under the divine fostering within. He will seek to awaken much more than to instruct; he will aim at the growth of the faculties and the experiences by a natural process and free expansion. He will give a method as an aid, as a utilisable device, not as an imperative formula or a fixed routine. And he will be on his guard against any turning of the means into a limitation, against the mechanising of process. His whole business is to awaken the divine light and set working the divine force of which he himself is only a means and an aid, a body or a channel.
  
  --
  
  35:And it shall also be a sign of the teacher of The Integral Yoga that he does not arrogate to himself Guruhood in a humanly vain and self-exalting spirit. His work, if he has one, is a trust from above, he himself a channel, a vessel or a representative. He is a man helping his brothers, a child leading children, a Light kindling other lights, an awakened Soul awakening souls, at highest a Power or Presence of the Divine calling to him other powers of the Divine.
  

1.02_-_Self-Consecration, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  7:The first necessity is to dissolve that central faith and vision in the mind which concentrate it on its development and satisfaction and interests in the old externalised order of things. It is imperative to exchange this surface orientation for the deeper faith and vision which see only the Divine and seek only after the Divine. The next need is to compel all our lower being to pay homage to this new faith and greater vision. All our nature must make an integral surrender; it must offer itself in every part and every movement to that which seems to the unregenerated sensemind so much less real than the material world and its objects. Our whole being-soul, mind, sense, heart, will, life, body must consecrate all its energies so entirely and in such a way that it shall become a fit vehicle for the Divine. This is no easy task; for everything in the world follows the fixed habit which is to it a law and resists a radical change. And no change can be more radical than the revolution attempted in The Integral Yoga. Everything in us has constantly to be called back to the central faith and will and vision. Every thought and impulse has to be reminded in the language of the Upanishad that "That is the divine Brahman and not this which men here adore." Every vital fibre has to be persuaded to accept an entire renunciation of all that hitherto represented to it its own existence. Mind has to cease to be mind and become brilliant with something beyond it. Life has to change into a thing vast and calm and intense and powerful that can no longer recognise its old blind eager narrow self or petty impulse and desire. Even the body has to submit to a mutation and be no longer the clamorous animal or the impeding clod it now is, but become instead a conscious servant and radiant instrument and living form of the spirit.
  
  --
  
  13:But for the Sadhaka of The Integral Yoga this inner or this outer solitude can only be incidents or periods in his spiritual progress. Accepting life, he has to bear not only his own burden, but a great part of the world's burden too along with it, as a continuation of his own sufficiently heavy load. Therefore his Yoga has much more of the nature of a battle than others'; but this is not only an individual battle, it is a collective war waged over a considerable country. He has not only to conquer in himself the forces of egoistic falsehood and disorder, but to conquer them as representatives of the same adverse and inexhaustible forces in the world. Their representative character gives them a much more obstinate capacity of resistance, an almost endless right to recurrence. Often he finds that even after he has won persistently his own personal battle, he has still to win it over and over again in a seemingly interminable war, because his inner existence has already been so much enlarged that not only it contains his own being with its well-defined needs and experiences, but is in solidarity with the being of others, because in himself he contains the universe.
  
  --
  
  15:Concentration is indeed the first condition of any Yoga, but it is an all-receiving concentration that is the very nature of The Integral Yoga. A separate strong fixing of the thought, of the emotions or of the will on a single idea, object, state, inner movement or principle is no doubt a frequent need here also; but this is only a subsidiary helpful process. A wide massive opening, a harmonised concentration of the whole being in all its parts and through all its powers upon the One who is the All is the larger action of this Yoga without which it cannot achieve its purpose. For it is the consciousness that rests in the One and that acts in the All to which we aspire; it is this that we seek to impose on every element of our being and on every movement of our nature. This wide and concentrated totality is the essential character of the sadhana and its character must determine its practice.
  
  --
  
  23:The Yoga must start with an effort or at least a settled turn towards this total concentration. A constant and unfailing will of consecration of all ourselves to the Supreme is demanded of us, an offering of our whole being and our many-chambered nature to the Eternal who is the All. The effective fullness of our concentration on the one thing needful to the exclusion of all else will be the measure of our self-consecration to the One who is alone desirable. But this exclusiveness will in the end exclude nothing except the falsehood of our way of seeing the world and our will's ignorance. For our concentration on the Eternal will be consummated by the mind when we see constantly the Divine in itself and the Divine in ourselves, but also the Divine in all things and beings and happenings. It will be consummated by the heart when all emotion is summed up in the love of the Divine, -- of the Divine in itself and for itself, but love too of the Divine in all its beings and powers and personalities and forms in the Universe' It will be consummated by the will when we feel and receive always the divine impulsion and accept that alone as our sole motive force; but this will mean that, having slain to the last rebellious straggler the wandering impulses of the egoistic nature, we have universalised ourselves and can accept with a constant happy acceptance the one divine working in all things. This is the first fundamental siddhi of The Integral Yoga.
  

1.02_-_The_Eternal_Law, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  gods is also, at the same time, the country of a monolithic faith in Oneness: "One, He presides over all wombs and natures; Himself the womb of all." (Swetaswatara Upanishad V.5) But not everyone can at once merge with the Absolute; there are many degrees in the Ascent,
  and one who is ready to understand a little Lalita's childlike face and to bring her his incense and flowers may not be able to address the Eternal Mother in the silence of his heart; still another may prefer to deny all forms and plunge into the contemplation of That which is formless. "Even as men come to Me, so I accept them. It is my path that men follow from all sides," says the Bhagavad Gita (IV,11). 14 As we see, there are so many ways of conceiving of God, in three or three million persons, that we should not dogmatize, lest we eliminate everything, finally leaving nothing but a Cartesian God, one and universal by virtue only of his narrowness. Perhaps we still confuse unity with uniformity. It was in the spirit of that tradition that Sri Aurobindo was soon to write: The perfection of The Integral Yoga will come when each man is able to follow his own path of Yoga, pursuing the development of his own nature in its upsurging towards that which transcends the nature. For freedom is the final law and the last consummation.15
  Nor does an Indian ever ask: "Do you believe in God?" The question would seem to him as childish as: "Do you believe in CO2?"

1.04_-_The_Sacrifice_the_Triune_Path_and_the_Lord_of_the_Sacrifice, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  These are the three fundamental realisations, so fundamental that to the Yogin of the way of Knowledge they seem ultimate, sufficient in themselves, destined to overtop and replace all others. And yet for the integral seeker, whether accorded to him at an early stage suddenly and easily by a miraculous grace or achieved with difficulty after a long progress and endeavour, they are neither the sole truth nor the full and only clues to the integral truth of the Eternal, but rather the unfilled beginning, the vast foundation of a greater divine Knowledge. Other realisations there are that are imperatively needed and must be explored to the full limit of their possibilities; and if some of them appear to a first sight to cover only Divine Aspects that are instrumental to the activity of existence but not inherent in its essence, yet, when followed to their end through that activity to its everlasting
  Source, it is found that they lead to a disclosure of the Divine without which our knowledge of the Truth behind things would be left bare and incomplete. These seeming Instrumentals are the key to a secret without which the Fundamentals themselves would not unveil all their mystery. All the revelatory aspects of the Divine must be caught in the wide net of The Integral Yoga.
  
  --
  This extreme opposition of view from the two poles of one
  Existence creates no fundamental difficulty for the seeker of The Integral Yoga; for his whole experience has shown him the necessity of these double terms and their currents of Energy, negative and positive in relation to each other, for the manifestation of what is within the one Existence. For himself Personality and
  Impersonality have been the two wings of his spiritual ascension and he has the prevision that he will reach a height where their helpful interaction will pass into a fusion of their powers and disclose the integral Reality and release into action the original force of the Divine. Not only in the fundamental Aspects but in all the working of his sadhana he has felt their double truth and mutually complementary working. An impersonal Presence has dominated from above or penetrated and occupied his nature; a Light descending has suffused his mind, life-power, the very cells of his body, illumined them with knowledge, revealed him to himself down to his most disguised and unsuspected movements, exposing, purifying, destroying or brilliantly changing all that belonged to the Ignorance. A Force has poured into him in currents or like a sea, worked in his being and all its members, dissolved, new-made, reshaped, transfigured everywhere. A Bliss has invaded him and shown that it can make suffering and sorrow impossible and turn pain itself into divine pleasure. A
  --
  
  It is an integral knowledge that is being sought, an integral force, a total amplitude of union with the All and Infinite behind existence. For the seeker of The Integral Yoga no single experience, no one Divine Aspect, - however overwhelming to the human mind, sufficient for its capacity, easily accepted as the sole or the ultimate reality, - can figure as the exclusive truth of the Eternal. For him the experience of the Divine Oneness carried to its extreme is more deeply embraced and amply fathomed by following out to the full the experience of the Divine Multiplicity.
  
  --
  The third, identity in nature, likeness to the Divine, to be perfect as That is perfect, is the high intention of all Yoga of power and perfection or of divine works and service. The combined completeness of the three together, founded here on a multiple
  Unity of the self-manifesting Divine, is the complete result of The Integral Yoga, the goal of its triple Path and the fruit of its triple sacrifice.
  

1.04_-_The_Silent_Mind, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  peacefully, irresistibly (it is never violent; its power is amazingly measured, as if it were directly guided by the wisdom of the Spirit),
  and it is this Force that will universalize our being, right down to the lowest layers. This is the fundamental experience of The Integral Yoga.
  When the Peace is established, this higher or Divine Force from above can descend and work in us. It descends usually first into the head and liberates the inner mind centres, then into the heart centre . . . then into the navel and other vital centres . . . then into the

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

1.06_-_Quieting_the_Vital, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  The method for dealing with these adverse forces is the same as for the other vibrations: silence, inner stillness that lets the storm blow over. We may not succeed the first time in dissolving these attacks,
  but more and more they will seem to take place on the surface of our being; we may be shaken, upset, yet deep down we will feel the "Witness" in us, unscathed and unaffected he is never affected. We fall and get back up again, each time becoming stronger. The only sin is discouragement. In practice, the seeker of The Integral Yoga will be far more exposed than others (Sri Aurobindo often said his yoga was a 67
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1.06_-_The_Ascent_of_the_Sacrifice_2_The_Works_of_Love_-_The_Works_of_Life, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  It is possible, as in a certain high exaggeration of the path of knowledge, to cut here also the knot of the problem, escape the difficulty of uniting the spirit of love with the crudities of the world-action by avoiding it; it is open to us, withdrawing from outward life and action altogether, to live alone with our adoration of the Divine in the heart's silence. It is possible too to admit only those acts that are either in themselves an expression of love for the Divine, prayer, praise, symbolic acts of worship or subordinate activities that may be attached to these things and partake of their spirit, and to leave aside all else; the soul turns away to satisfy its inner longing in the absorbed or the God-centred life of the saint and devotee. It is possible, again, to open the doors of life more largely and to spend one's love of the Divine in acts of service to those around us and to the race; one can do the works of philanthropy, benevolence and beneficence, charity and succour to man and beast and every creature, transfigure them by a kind of spiritual passion, at least bring into their merely ethical appearance the greater power of a spiritual motive. This is indeed the solution most commonly favoured by the religious mind of today and we see it confidently advanced on all sides as the proper field of action of the Godseeker or of the man whose life is founded on divine love and knowledge. But The Integral Yoga pushed towards a complete union of the Divine with the earth-life cannot stop short in this narrow province or limit this union within the lesser dimensions of an ethical rule of philanthropy and beneficence. All action must be made in it part of the God-life, our acts of knowledge, our acts of power and production and creation, our acts of joy and beauty and the soul's pleasure, our acts of will and endeavour and struggle and not our acts only of love and beneficent service. Its way to do these things will be not outward and mental, but inward and spiritual, and to that end it will bring into all activities, whatever they are, the spirit of divine love, the spirit of adoration and worship, the spirit of happiness in the Divine and in the beauty of the Divine so as to make all life a sacrifice of the works of the soul's love to the Divine, its cult of the Master of its existence.
  
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  It covers the entire range of life's more visible activities; under it fall the multiform energies of the Will-to-Life throwing itself outward to make the most of material existence. It is here that an ascetic or other-worldly spirituality feels an insurmountable denial of the Truth which it seeks after and is compelled to turn away from terrestrial existence, rejecting it as for ever the dark playground of an incurable Ignorance. Yet it is precisely these activities that are claimed for a spiritual conquest and divine transformation by The Integral Yoga. Abandoned altogether by the more ascetic disciplines, accepted by others only as a field of temporary ordeal or a momentary, superficial and ambiguous play of the concealed spirit, this existence is fully embraced and welcomed by the integral seeker as a field of fulfilment, a field for divine works, a field of the total self-discovery of the concealed and indwelling spirit. A discovery of the Divinity in oneself is his first object, but a total discovery too of the Divinity in the world behind the apparent denial offered by its scheme and figures and, last, a total discovery of the dynamism of some transcendent Eternal; for by its descent this world and self will be empowered to break their disguising envelopes and become divine in revealing form and manifesting process as they now are secretly in their hidden essence.
  
  This object of The Integral Yoga must be accepted wholly by those who follow it, but the acceptance must not be in ignorance of the immense stumbling-blocks that lie in the way of the achievement; on the contrary we must be fully aware of the compelling cause of the refusal of so many other disciplines to regard even its possibility, much less its imperative character, as the true meaning of terrestrial existence. For here in the works of life in the earth-nature is the very heart of the difficulty that has driven Philosophy to its heights of aloofness and turned away even the eager eye of Religion from the malady of birth in a mortal body to a distant Paradise or a silent peace of Nirvana.
  
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  Life refuses the aid of its intermediary energy to the spirit's other workings or is itself refused, they are likely to be reduced for all the effect they can have here to a static seclusion or a golden impotence; or if anything is done, it will be a partial irradiation of our action more subjective than objective, modifying existence perhaps, but without force to change it. Yet if Life brings its forces to the spirit but unregenerate, a worse result may follow since it is likely to reduce the spiritual action of Love or
  Knowledge to diminished and corrupted motions or make them accomplices of its own inferior or perverse workings. Life is indispensable to the completeness of the creative spiritual realisation, but life released, transformed, uplifted, not the ordinary mentalised human-animal life, nor the demoniac or Titanic, nor even the divine and the undivine mixed together. Whatever may be done by other world-shunning or heaven-seeking disciplines, this is the difficult but unavoidable task of The Integral Yoga; it cannot afford to leave unsolved the problem of the outward works of Life, it must find in them their native Divinity and ally it firmly and for ever to the divinities of Love and Knowledge.
  
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  The Integral Yoga cannot reject the works of Life and be satisfied with an inward experience only; it has to go inward in order to change the outward, making the Life-Force a part and a working of a Yoga-Energy which is in touch with the Divine and divine in its guidance.
  
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   and almost fantastically subrational, but of an immense potency for the earth-life. Again behind our mind, our life, our conscious physical there is a larger subliminal consciousness, - there are inner mental, inner vital, inner more subtle physical reaches supported by an inmost psychic existence which is the animating soul of all the rest; and in these hidden reaches too lie a mass of numerous pre-existent personalities which supply the material, the motive-forces, the impulsions of our developing surface existence. For in each one of us here there may be one central person, but also a multitude of subordinate personalities created by the past history of its manifestation or by expressions of it on these inner planes which support its present play in this external material cosmos. And while on our surface we are cut off from all around us except through an exterior mind and sense contact which delivers but little of us to our world or of our world to us, in these inner reaches the barrier between us and the rest of existence is thin and easily broken; there we can feel at once
  - not merely infer from their results, but feel directly - the action of the secret world-forces, mind-forces, life-forces, subtle physical forces that constitute universal and individual existence; we shall even be able, if we will but train ourselves to it, to lay our hands on these world-forces that throw themselves on us or surround us and more and more to control or at least strongly modify their action on us and others, their formations, their very movements. Yet again, above our human mind are still greater reaches superconscient to it and from there secretly descend influences, powers, touches which are the original determinants of things here and, if they were called down in their fullness, could altogether alter the whole make and economy of life in the material universe. It is all this latent experience and knowledge that the Divine Force working upon us by our opening to it in The Integral Yoga, progressively reveals to us, uses and works out the consequences as means and steps towards a transformation of our whole being and nature. Our life is thenceforth no longer a little rolling wave on the surface, but interpenetrant if not coincident with the cosmic life. Our spirit, our self rises not only into an inner identity with some wide cosmic Self but into
  
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  The nature of The Integral Yoga so conceived, so conditioned, progressing by these spiritual means, turning upon this integral transformation of the nature, determines of itself its answer to the question of the ordinary activities of life and their place in the Yoga.
  
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  A radical and total change of consciousness is not only the whole meaning but, in an increasing force and by progressive stages, the whole method of The Integral Yoga.
  

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

1.11_-_The_Master_of_the_Work, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
     But that is the end of a long and difficult journey, and the Master of works does not wait till then to meet the seeker on the path of Yoga and put his secret or half-shown Hand upon him and upon his inner life and actions. Already he was there in the world as the Originator and Receiver of works behind the dense veils of the Inconscient, disguised in force of Life, visible to the Mind through symbol godheads and figures. It may well be in these disguises that he first meets the soul destined to the way of The Integral Yoga. Or even, wearing still vaguer masks, he may be conceived by us as an Ideal or mentalised as an abstract Power of Love, Good, Beauty or Knowledge; or, as we turn our feet towards the Way, he may come to us veiled as the call of Humanity or a Will in things that drives towards the deliverance of the world from the grasp of Darkness and Falsehood and Death and Suffering-the great quaternary of the Ignorance. Then, after we have entered the path, he envelops us with his wide and mighty liberating Impersonality or moves near to us with the face and form of a personal Godhead. In and around us we feel a Power that upholds and protects and cherishes; we hear a Voice that guides; a conscious Will greater than ourselves rules us; an imperative Force moves our thought and actions and our very body; an ever-widening Consciousness assimilates ours, a living Light of Knowledge lights all within, or a Beatitude invades us; a Mightiness presses from above, concrete, massive and overpowering, and penetrates and pours itself into the very stuff of our nature; a Peace sits there, a Light, a Bliss, a Strength, a Greatness. Or there are relations, personal, intimate as life itself, sweet as love, encompassing like the sky, deep like deep waters. A Friend walks at our side; a Lover is with us in our heart's secrecy; a Master of the Work and the Ordeal points our way; a Creator of things uses us as his instrument; we are in the arms of the eternal Mother All these more seizable aspects in which the Ineffable meets us are truths and not mere helpful symbols or useful imaginations; but as we progress, their first imperfect formulations in our experience yield to a larger vision of the one Truth that is behind them. At each step their mere mental masks are shed and they acquire a larger, a profounder, a more intimate significance. At last on the supramental borders all these Godheads combine their sacred forms and, without at all ceasing to be, coalesce together. On this path the Divine Aspects have not revealed themselves only in order to be cast away, they are not temporary spiritual conveniences or compromises with an illusory Consciousness or dream-figures mysteriously cast upon us by the incommunicable superconscience of the Absolute; on the contrary, their power increases and their absoluteness reveals itself as they draw near to the Truth from which they issue.
     For that now superconscient Transcendence is a Power as well as an Existence. The supramental Transcendence is not a vacant Wonder, but an inexpressible which contains for ever all essential things that have issued from it; it holds them there in their supreme everlasting reality and their own characteristic absolutes. The diminution, division, degradation that create here the sense of an unsatisfactory puzzle, a mystery of Maya, themselves diminish and fall from us in, our ascension, and the Divine Powers assume their real forms and appear more and more as the terms of a Truth in process of realisation here. A soul of the Divine is here slowly awaking out of its involution and concealment in the material Inconscience. The Master of our works is not a Master of illusions, but a supreme Reality who is working out his self-expressive realities delivered slowly from the cocoons of the Ignorance in which for the purposes of an evolutionary manifestation they were allowed for a while to slumber. For the supramental Transcendence is not a thing absolutely apart and unconnected with our present existence. It is a greater Light out of which all this has come for the adventure of the Soul lapsing into the Inconscience and emerging out of it, and, while that adventure proceeds, it waits superconstient above our minds till it can become conscious in us. Hereafter it will unveil itself and by the unveiling reveal to us all the significance of our own being and our works; for it will disclose the Divine whose fuller manifestation in the world will release and accomplish that covert significance.
     In that disclosure the Transcendent Divine will be more and more made known to us as the supreme Existence and the Perfect Source of all that we are; but equally we shall see him as a Master of works and creation prepared to pour out more and more of himself into the field of his manifestation. The cosmic consciousness and its action will appear no longer as a huge regulated Chance, but as a field of the manifestation; there the Divine is seen as a presiding and pervading Cosmic Spirit who receives all out of the Transcendence and develops what descends into forms that are now an opaque disguise or a baffling half-disguise, but destined to be a transparent revelation. The individual consciousness will recover its true sense and action; for it is the form of a Soul sent out from the Supreme and, in spite of all appearances, a nucleus or nebula in which the Divine Mother Force is at work for the victorious embodiment of the timeless and formless Divine in Time and Matter. This will reveal itself slowly to our vision and experience as the will of the Master of works and as their own ultimate significance, which alone gives to world-creation and to our own action in the world a light and a meaning. To recognise that and to strive towards its effectuation is the whole burden of the Way of Divine Works in The Integral Yoga.
  

1.12_-_The_Superconscient, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  
  But who has realized cosmic consciousness? Not the yogi; the yogi goes on drinking, eating, sleeping, being ill at times like all human animals, and dying. It is not he, but a tiny point of his being that is experiencing cosmic consciousness, the very one on which he so earnestly concentrated to break through his carapace. The rest of his being, all the human and earthly nature that he has excluded from the experience, which he has repressed or mortified in order to better concentrate on that single point of escape, does not share in his cosmic consciousness, except through indirect radiation. Sri Aurobindo was therefore making this first important observation, that a linear realization, in one point, is not enough, but that a global realization, in all points one that embraces the individual's entire being is necessary. If you want to transform your nature and your being, and participate in the creation of a new world, the Mother says, that aspiration, that one-pointed and linear push is no longer enough; you must embrace everything and contain everything in your consciousness. Hence The Integral Yoga or "full yoga," purna yoga.
  
  --
  
  A second, even more important observation commands our attention. To return to the rocket analogy: the rocket can break through the earth's atmosphere at any point, taking off either from New York or from the equator, and still reach the sun. There is no need to climb Mt. Everest to set up the launching pad! Similarly, the yogi can realize cosmic consciousness in any point, or at any level, of his being in his mind, in his heart, and even in his body because the cosmic Spirit is everywhere, in every point of the universe. The experience can begin anywhere, at any level, by concentrating on a rock or a sparrow, an idea, a prayer, a feeling, or what people scornfully call an idol. Cosmic consciousness is not the highest point of human consciousness; we do not go above the individual to reach it, but outside. It is hardly necessary to ascend in consciousness, or to become Plotinus, in order to attain the universal Spirit. On the contrary, the less mental one is, the easier it is to experience it; a shepherd beneath the stars or a fisherman of Galilee has a better chance at it than all the philosophers of the world put together. What, then, is the use of all this development of consciousness if folk-like mysticism works better? We must admit that either we are all on the wrong track, or else those mystical escapades do not represent the whole meaning of evolution. On the other hand, if we accept that the proper evolutionary course is that of the peak figures of earthly consciousness Leonardo da Vinci, Beethoven, Alexander the Great, Dante we are still forced to acknowledge that none of these great men has been able to transform life. Thus, the summits of the mind or the heart do not give us, any more than the cosmic summits, the key to the riddle and the power to change the world: another principle of consciousness is required. But it must be another principle without any break in continuity with the others, because if the line is broken or if the individual is lost, we fall back into cosmic or mystical dispersion, thereby losing our link with the earth. To be conscious of Oneness and of the Transcendent is certainly an indispensable basis for any realization (without which we might as well try to build a house without foundations), but it must be done in ways that respect evolutionary continuity; it must be an evolution, not a revolution. In other words, we must get out without getting out. Instead of a rocket that ends up crashing on the sun, we need a rocket that harpoons the Sun of the supreme consciousness and is able to bring it down to all points of our earthly consciousness: The ultimate knowledge is that which perceives and accepts God in the universe as well as beyond the universe and The Integral Yoga is that which, having found the Transcendent, can return upon the universe and possess it, retaining the power freely to descend as well as ascend the great stair of existence.171 This double movement of ascent and descent of the individual consciousness is the basic principle of the supramental discovery. But in the process Sri Aurobindo was to touch an unknown spring which would change everything.
  
  --
  192 - Sri Aurobindo Came to Me, 127
  193 - It may be worthwhile to stress the great differences between an individual who receives occasional inspirations or illuminations, often of an unreliable nature, and one who has systematically developed his consciousness, so that he can settle at will on any level of consciousness, remain there as long as he wishes, and receive without distortion the corresponding inspirations and illuminations. This is the task of The Integral Yoga.
  

1.13_-_Under_the_Auspices_of_the_Gods, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  on which the very future of our evolution depends.
  One evening in February 1910, less than a year after his release from Alipore, someone came to the office of the Karmayogin to warn Sri Aurobindo that he was to be arrested again and deported to the Andaman Islands. Suddenly, he heard the Voice speak three distinct words: Go to Chandernagore. Ten minutes later, Sri Aurobindo was aboard the first boat going down the Ganges. It was the end of his political life, the end of The Integral Yoga, and the beginning of the supramental yoga.
  

1.14_-_The_Secret, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  

The Dark Half of the Truth


   Now we are drawing nearer. The seeker began his journey with a positive experience. He set out on the way because he needed something else. He strove for mental silence and found that his very effort produced an Answer. He felt a descending Force, a new vibration within him, which made life clearer, more alive. Perhaps he even experienced a sudden tearing of the limits and emerged at another altitude. The signs might have come in a thousand ways to indicate that a new rhythm was setting in. But then, after this hopeful start, everything became veiled, as if he had been dreaming or had become carried away by some childish enthusiasm: something within him is now busy taking its revenge through a spell of skepticism, disgust, or revolt. This will be the second sign, perhaps the true sign, that he is progressing and has come to grips with the realities of his nature or, rather, that the descending Force has begun its churning work. Ultimately, progress is not so much a matter of ascending as of clearing up the prevailing obstructions for when we are clear, everything is right there. Thus the seeker begins to discover his many obstructions. On the path of integral yoga, the feeling is often of finding the worst when we had wished for the best, of waging war when we had sought peace and light. Actually, let us face it, it is a battle. As long as we are swimming with the current, we can believe ourselves to be very nice, proper and well-intentioned individuals, but the instant we take another direction, everything begins to resist. We begin tangibly to appreciate the colossal forces that weigh upon human beings and stupefy them; yet it is only by trying to get out of their clutches that we can realize this. Once the seeker has had a first decisive opening above, once he has seen the Light, then almost simultaneously he feels a kick in the shins, as if something in him were in pain. Now he knows what Sri Aurobindo meant by the wounded gloom complaining against light.229 And he will have learned his first lesson: each step upward is necessarily followed by a step downward. Instead of taking these sharp jolts as a kind of fatality, the seeker will make them the basis of his work. Indeed, this dual movement of ascent and descent is the fundamental process of The Integral Yoga: On each height we conquer we have to turn to bring down its power and its illumination into the lower mortal movement.
  
  --
  
  Something radically different is needed another type of consciousness. All the poets and creative geniuses have known these swings of consciousness. Even as he experienced his Illuminations, Rimbaud visited strange realms that struck him with "terror"; he, too, went through the law of dark inversion. But instead of being unconsciously tossed from one extreme to another, of ascending without knowing how and descending against his will, the integral seeker works methodically, consciously, without ever losing his balance, and, above all, with a growing confidence in the Consciousness-Force, which never initiates more resistance than he can meet, and never unveils more light than he can bear. After living long enough from one crisis to the next, we will ultimately discern a pattern in the action of the Force, and will notice that each time we seem to leave the ascending curve or even lose something we had achieved, we ultimately retrieve the same realization, but on a higher, more expanded level, made richer by the part that our "fall" has added; had we not "fallen," this lower part would never have become integrated into our higher ones. Perhaps it was the same collective process that brought about Athens' fall, so that some old barbarians, too, might be exposed to Plato. The Integral Yoga does not follow a straight line rising higher and higher out of sight, toward a smaller and smaller point, but, according to Sri Aurobindo, a spiral that slowly and methodically annexes all the parts of our being in an ever vaster opening based upon an ever deeper foundation. Not only will we observe a pattern behind this Force, or rather this ConsciousnessForce, but also regular cycles and a rhythm as certain as that of the tides and the moons. The more we progress, the wider the cycles, and the closer their relationship with the cosmic movement itself until the day when we can perceive in our own descents the periodical descents of consciousness on earth, and in our own difficulties all the turmoil, resistance and revolt of the earth. Eventually, everything will become so intimately interconnected that we will be able to read in the tiniest things, the most insignificant events of daily life or the objects nearby, the signs of vaster depressions that will sweep over all men and compel their ascent or descent within the same evolutionary wave.
  

1.15_-_The_Supramental_Consciousness, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  Body-Force, is always spiritual in its origin and divine in its character. It is the use made of it in the Ignorance by brute, man or Titan that has to be cast aside and replaced by its greater natural
  even if to us supernormal action led by an inner consciousness which is in tune with the Infinite and the Eternal. The Integral Yoga cannot reject the works of Life and be satisfied with an inward experience only; it has to go inward in order to change the outward.275
  This aspect of "force" or "power" of consciousness is represented in India by the eternal Mother. Without Consciousness there is no Force,

1.16_-_Man,_A_Transitional_Being, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  But he wrote in an unusual manner not one book after another, but four and even six books concurrently, on the most varied subjects,
  such as The Life Divine, his fundamental "philosophical" work and spiritual vision of evolution; The Synthesis of Yoga, in which he describes the various stages and experiences of The Integral Yoga, and surveys all the past and present yogic disciplines; the Essays on the Gita, which expounds his philosophy of action; The Secret of the Veda, with a study of the origins of language; and The Ideal of Human Unity and The Human Cycle, which approach evolution from its sociological and psychological standpoints and examine the future possibilities of human societies. He had found
  301

1.17_-_The_Transformation, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  sinks below, into oblivion; but the moment we are involved in a terrestrial yoga, we find that it does not dissolve at all, but resurges again and again, relentlessly, as if the battle had never really been won indeed, as if we were waging a contest against that particular vibratory knot for the entire earth. It appears as if the seeker has become a special battlefield for a fierce and symbolic war against the same knot of darkness in all the rest of humanity. You no longer do yoga for yourself alone; you do it for everybody, unintentionally,
  automatically, says the Mother. The seeker verifies in vivo the principle of the world's substantial oneness: trying to straighten a vibration in oneself triggers reactions from myriads of vibrations all over the world. This is what Sri Aurobindo calls a "yoga for the earthconsciousness."385 Accepting life, he [the seeker of The Integral Yoga]
  has to bear not only his own burden, but a great part of the world's burden too along with it, as a continuation of his own sufficiently heavy load. Therefore his Yoga has much more the nature of a battle than others'; but this is not only an individual battle, it is a collective war waged over a considerable country. He has not only to conquer in himself the forces of egoistic falsehood and disorder, but to conquer them as representatives of the same adverse and inexhaustible forces in the world. Their representative character gives them a much more obstinate capacity of resistance, an almost endless 385

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

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

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

2.04_-_Concentration, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  10:Ordinarily, once this state is obtained, strenuous concentration will be found no longer necessary. A free concentration of will310 using thought merely for suggestion and the giving of light to the lower members will take its place. This Will will then insist on the physical being, the vital existence, the heart and the mind remoulding themselves in the forms of the Divine which reveal themselves out of the silent Brahman. By swifter or slower degrees according to the previous preparation and purification of the members, they will be obliged with more or less struggle to obey the law of the will and its thought-suggestion, so that eventually the knowledge of the Divine takes possession of our consciousness on all its planes and the image of the Divine is formed in our human existence even as it was done by the old Vedic Sadhakas. For The Integral Yoga this is the most direct and powerful discipline.
  

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

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

2.09_-_The_Release_from_the_Ego, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  When there is an insufficient purity in the mental being, the release appears at first to be partial and temporary; the Jiva seems to descend again into the egoistic life and the higher consciousness to be withdrawn from him. In reality, what happens is that a cloud or veil intervenes between the lower nature and the higher consciousness and the prakriti resumes for a time its old habit of working under the pressure but not always with a knowledge or present memory of that high experience. What works in it then is a ghost of the old ego supporting a mechanical repetition of the old habits upon the remnants of confusion and impurity still left in the system. The cloud intervenes and disappears, the rhythm of ascent and descent renews itself until the impurity has been worked out. This period of alternations may easily be long in The Integral Yoga; for there an entire perfection of the system is required; it must be capable at all times and in all conditions and all circumstances, whether of action or inaction, of admitting and then living in the consciousness of the supreme Truth. Nor is it enough for the Sadhaka to have the utter realisation only in the trance of Samadhi or in a motionless quietude, but he must in trance or in waking, in passive reflection or energy of action be able to remain in the constant Samadhi of the firmly founded Brahmic consciousness349a. But if or when our conscious being has become sufficiently pure and clear, then there is a firm station in the higher consciousness. The impersonalised Jiva, one with the universal or possessed by the Transcendent, lives high-seated above349b and looks down undisturbed at whatever remnants of the old working of Nature may revisit the system. He cannot be moved by the workings of the three modes of prakriti in his lower being, nor can he be shaken from his station by the attacks even of grief and suffering. And finally, there being no veil between, the higher peace overpowers the lower disturbance and mobility. There is a settled silence in which the soul can take sovereign possession of itself above and below and altogether.
  
  --
  
  These ideas of dream and illusion are simply results in our still existent mentality of the new poise of the Jiva and its denial of the claim made upon it by its old mental associations and view of life and existence. In reality, the prakriti does not act for itself or by its own motion, but with the Self as lord; for out of that Silence wells all this action, that apparent Void looses out as if into movement all these infinite riches of experiences. To this realisation the Sadhaka of The Integral Yoga must arrive by the process that we shall hereafter describe. What then, when he so resumes his hold upon the universe and views no longer himself in the world but the cosmos in himself, will be the position of the Jiva or what will fill in his new consciousness the part of the ego-sense? There will be no ego-sense even if there is a sort of individualisation for the purposes of the play of universal consciousness in an individual mind and frame; and for this reason that all will be unforgettably the One and every Person or Purusha will be to him the One in many forms or rather in many aspects and poises, Brahman acting upon Brahman, one Nara-Narayana351 everywhere. In that larger play of the Divine the joy of the relations of divine love also is possible without the lapse into the ego-sense, -- just as the supreme state of human love likewise is described as the unity of one soul in two bodies. The ego-sense is not indispensable to the world-play in which it is so active and so falsifies the truth of things; the truth is always the One at work on itself, at play with itself, infinite in unity, infinite in multiplicity. When the individualised consciousness rises to and lives in that truth of the cosmic play, then even in full action, even in possession of the lower being the Jiva remains still one with the Lord, and there is no bondage and no delusion. He is in possession of Self and released from the ego.
  

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

2.11_-_The_Modes_of_the_Self, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  The place of the divine Personality in our synthesis will best be considered when we come to speak of the Yoga of devotion; it is enough here to indicate that it has its place and keeps it in The Integral Yoga even when liberation has been attained. There are practically three grades of the approach to the personal Deity; the first in which He is conceived with a particular form or particular qualities as the name and form of the Godhead which our nature and personality prefers365; a second in which He is the one real Person, the All-Personality, the Ananta-guna; a third in which we get back to the ultimate source of all idea and fact of personality in that which the Upanishad indicates by the single word Lie without fixing any attributes. It is there that our realisations of the personal and the impersonal Divine meet and become one in the utter Godhead. For the impersonal Divine is not ultimately an abstraction or a mere principle or a mere state or power and degree of being any more than we ourselves are really such abstractions. The intellect first approaches it through such conceptions, but realisation ends by exceeding them. Through the realisation of higher and higher principles of being and states of conscious existence we arrive not at the annullation of all in a sort of positive zero or even an inexpressible state of existence, but at the transcendent Existence itself which is also the Existent who transcends all definition by personality and yet is always that which is the essence of personality.
  

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

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

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

2.26_-_Samadhi, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  For The Integral Yoga this method of Samadhi may seem to have the disadvantage that when it ceases, the thread is broken and the soul returns into the distraction and imperfection of the outward life, with only such an elevating effect upon that outer life as the general memory of these deeper experiences may produce. But this gulf, this break is not inevitable. In the first place, it is only in the untrained psychic being that the experiences of the trance are a blank to the waking mind; as it becomes the master of its Samadhi, it is able to pass without any gulf of oblivion from the inner to the outer waking. Secondly, when this has been once done, what is attained in the inner state, becomes easier to acquire by the waking consciousness and to turn into the normal experience, powers, mental status of the waking life. The subtle mind which is normally eclipsed by the insistence of the physical being, becomes powerful even in the waking state, until even there the enlarging man is able to live in his several subtle bodies as well as in his physical body, to be aware of them and in them, to use their senses, faculties, powers, to dwell in possession .of supra-physical truth, consciousness and experience.
  
  --
  
  Such is the principle of the Yogic trance, Samadhi, -- into its complex phenomena we need not now enter. It is sufficient to note its double utility in The Integral Yoga. It is true that up to a point difficult to define or delimit almost all that Samadhi can give, can be acquired without recourse to Samadhi. But still there are certain heights of spiritual and psychic experience of which the direct as opposed to a reflecting experience can only be acquired deeply and in its fullness by means of the Yogic trance. And even for that which can be otherwise acquired, it offers a ready means, a facility which becomes more helpful, if not indispensable, the higher and more difficult of access become the planes on which the heightened spiritual experience is sought. Once attained there, it has to be brought as much as possible into the waking consciousness. For in a Yoga which embraces all life completely and without reserve, the full use of Samadhi comes only when its gains can be made the normal possession and experience for an integral waking of the embodied soul in the human being.
  

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

2.3.01_-_Aspiration_and_Surrender_to_the_Mother, #The Mother With Letters On The Mother, #Sri Aurobindo, #Integral Yoga
  Section Three
  The Mother and the Practice of The Integral Yoga
  

2.3.02_-_Opening,_Sincerity_and_the_Mother's_Grace, #The Mother With Letters On The Mother, #Sri Aurobindo, #Integral Yoga
  
  Opening to the Mother and The Integral Yoga
  I cannot understand whether I am doing Yoga. Can it be said that I am doing your Purna Yoga?

2.3.03_-_Integral_Yoga, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
  145
  There are many Yogas, many spiritual disciplines, paths towards liberation and perfection, Godward ways of the spirit. Each has its separate aim, its peculiar approach to the One Reality, its separate method, its helpful philosophy and its practice. The Integral Yoga takes up all of them in their essence and tries to arrive at a unification (in essence, not in detail) of all these aims, methods, approaches; it stands for an all-embracing philosophy and practice.
  
  --
  
  Divine Reality that in our self and essence we are, - this is the complete fulfilment of our existence and this is The Integral Yoga.
  
  --
  147
  The Integral Yoga is so called because it aims at a harmonised totality of spiritual realisation and experience. Its aim is integral experience of the Divine Reality, what the Gita describes in the words samagram mam, "the whole Me" of the Divine Being.
  
  --
  148
  Our Yoga is The Integral Yoga. Its object is the harmony of a total spiritual realisation and experience, a supreme consummation of the spirit and the nature.
  
  149
  This Yoga is called The Integral Yoga, first because its object is integral covering the whole field of spiritual realisation and experience. It takes existence at its centre and in all its aspects and turns it into a harmony at once single and entire. It is the method
  
  --
  150
  What is The Integral Yoga?
  It is the way of a complete God-realisation, a complete
  --
  
  This is the character of The Integral Yoga.
  
  151
  The Integral Yoga is a single but many-sided way of the growth of our spirit and development of our nature. A total experience and a single and all embracing realisation of the integral Divine
  Reality is its consequence. There is too implied in it a radical change and transformation of the whole being and of every part of the nature. Our being is a nexus of the human mental-vitalphysical nature of Ignorance, it is transmuted into a spiritual and supramental consciousness: it becomes a divine unity in a harmony of the infinite and universal and integrated will, love, bliss and knowledge.
  --
  
  The Infinite Reality presents itself to our limited consciousness in an infinity of aspects; different ways of Yoga try to realise one or other of these aspects. The Integral Yoga takes all of them in its movement, but it limits itself to no aspect; its sole desire is to embrace the whole Divinity (samagram mam - Gita).
  
  --
  152
  The heart of The Integral Yoga is in a triple spiritual endeavour. It is a realisation of the Divine, of all the Divine by our whole being and through all the parts of our being. It includes a discovery and harmonisation, a unification of our total consciousness subliminal as well as supraliminal, the now superconscient and subconscient as well as the now conscient and its surrender to the Divine for a spiritual instrumentation here; it culminates in an evolution of this consciousness [sentence not completed]
  The Integral Yoga is integral by the totality or completeness of its aim, the completeness of its process and the completeness of the ground it covers in its process. This kind of integrality must by its nature be complex, manysided and intricate; only some main lines can be laid down in writing, for an excess of detail would confuse the picture.
  
  --
  164
  In The Integral Yoga there is a progressive discovery of our spiritual status; this progression is accompanied by a dynamic new-creation of our nature. A triple transformation is its process and the revelation of its entire significance.
  
  --
  166
  I mean by The Integral Yoga a manysided way or means of selfliberation and self-perfection, a radical change of our entire being by which we grow out of its present mental, vital and physical human ignorance into a large and integral spiritual and divine Consciousness; - as a result of this liberation, this change or transformation there is a union in the spirit with our
  Divine Origin in its integral Reality, an ascent of all our being

2.3.05_-_Sadhana_through_Work_for_the_Mother, #The Mother With Letters On The Mother, #Sri Aurobindo, #Integral Yoga
  
  Work for the Mother in The Integral Yoga
  To go entirely inside in order to have experiences and to neglect the work, the external consciousness, is to be unbalanced, onesided in the sadhana - for our Yoga is integral; so also to throw oneself outward and live in the external being alone is to be unbalanced, one-sided in the sadhana. One must have the same

2.3.06_-_The_Mind, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
  The Mind
  Mind in The Integral Yoga and in Other Indian Systems
  The "Mind" in the ordinary use of the word covers indiscriminately the whole consciousness, for man is a mental being and mentalises everything; but in the language of this Yoga, the words mind and mental are used to connote specially the part of the nature which has to do with cognition and intelligence, with ideas, with mental or thought perceptions, the reactions of thought to things, with the truly mental movements and formations, mental vision and will etc. that are part of his intelligence. The vital has to be carefully distinguished from mind, even though it has a mind element transfused into it; the vital is the Life nature made up of desires, sensations, feelings, passions, energies of action, will of desire, reactions of the desire soul in man and of all that play of possessive and other related instincts, anger, fear, greed, lust etc. that belong to this field of the nature.

2.3.10_-_The_Subconscient_and_the_Inconscient, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
  The Subconscient and the Inconscient
  The Subconscient in The Integral Yoga
  In our Yoga we mean by the subconscient that quite submerged part of our being in which there is no wakingly conscious and coherent thought, will or feeling or organised reaction, but which yet receives obscurely the impressions of all things and stores them up in itself and from it too all sorts of stimuli, of persistent habitual movements, crudely repeated or disguised in strange forms can surge up into dream or into the waking nature. For if these impressions rise up most in dream in an incoherent and disorganised manner, they can also and do rise up into our waking consciousness as a mechanical repetition of old thoughts, old mental, vital and physical habits or an obscure stimulus to sensations, actions, emotions which do not originate in or from our conscious thought or will and are even often opposed to its perceptions, choice or dictates. In the subconscient there is an obscure mind full of obstinate sanskaras, impressions, associations, fixed notions, habitual reactions formed by our past, an obscure vital full of the seeds of habitual desires, sensations and nervous reactions, a most obscure material which governs much that has to do with the condition of the body. It is largely responsible for our illnesses; chronic or repeated illnesses are indeed mainly due to the subconscient and its obstinate memory and habit of repetition of whatever has impressed itself upon the body consciousness. But this subconscient must be clearly distinguished from the subliminal parts of our being such as the inner or subtle physical consciousness, the inner vital or inner mental; for these are not at all obscure or incoherent or ill-organised, but only veiled from our surface consciousness. Our surface constantly receives something, inner touches, communications

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