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object:The Synthesis Of Yoga
object:TSOY

--- KAZLEVIAN DESC:
The Synthesis of Yoga is Sri Aurobindo's principle work on yoga, comparing the methods of the various schools of traditional yoga, and providing the comprehensive way for following the true path to Divine consciousness. It is the primary work on Integral Yoga, the system of yoga that Sri Aurobindo developed.

--- DESC
Truth of philosophy is of a merely theoretical value unless it can be lived, and we have therefore tried in The Synthesis of Yoga to arrive at a synthetical view of the principles and methods of the various lines of spiritual self-discipline and the way in which they can lead to an integral divine life in the human existence.

--- DHARMAPIDIA DESC
- The Synthesis of Yoga is Sri Aurobindo's principle work on yoga, comparing the methods of the various schools of traditional yoga, and providing the comprehensive way for following the true path to Divine consciousness. It is the primary work on Integral Yoga, the system of yoga that Sri Aurobindo developed.
History of the Book
- The book originally appeared in serial form in Arya, published between 1914 and 1921.
- Synthesis on Yoga is divided into four parts: the Yoga of Divine Works, of Integral Knowledge, of Divine Love, and of Self Perfection. The first three correspond to the three-fold yoga of the Bhagavad Gita (i.e. karma-, jnana-, and bhakti-yoga), while the last (incomplete) section gives Sri Aurobindo's own development and synthesis of these three paths.
- i Aurobindo revised the text of the book during three distinct periods. These are: In the 1920s, mostly minor corrections to certain chapters; a full-scale revision during or around 1932, with a view to publishing The Synthesis as a book; and during the early 1940s, further work on the later chapters of Part I, as well as beginning two new chapters, which he apparently intended to add to this part, but which he abandoned before completion. During the later part of the 1940s, Sri Aurobindo lightly revised the entire first part of the Synthesis while preparing it for publication.

topics:the trimarga, the yoga of self-perfection


first paragraph ::: There are two necessities of Nature's workings which seem always to intervene in the greater forms of human activity, whether they belong to our ordinary fields of movement or seek those exceptional spheres and fulfilments which appear to us high and divine. Every such form tends towards a harmonised complexity and totality which again breaks apart into various channels of special effort and tendency, only to unite once more in a larger and more puissant synthesis. Secondly, development into forms is an imperative rule of effective manifestation; yet all truth and practice too strictly formulated becomes old and loses much, if not all, of its virtue; it must be constantly renovated by fresh streams of the spirit revivifying the dead or dying vehicle and changing it, if it is to acquire a new life. To be perpetually reborn is the condition of a material immortality. We are in an age, full of the throes of travail, when all forms of thought and activity that have in themselves any strong power of utility or any secret virtue of persistence are being subjected to a supreme test and given their opportunity of rebirth. The world to-day presents the aspect of a huge cauldron of Medea in which all things are being cast, shredded into pieces, experimented on, combined and recombined either to perish and provide the scattered material of new forms or to emerge rejuvenated and changed for a fresh term of existence. Indian Yoga, in its essence a special action or formulation of certain great powers of Nature, itself specialised, divided and variously formulated, is potentially one of these dynamic elements of the future life of humanity. The child of immemorial ages, preserved by its vitality and truth into our modern times, it is now emerging from the secret schools and ascetic retreats in which it had taken refuge and is seeking its place in the future sum of living human powers and utilities. But it has first to rediscover itself, bring to the surface the profoundest reason of its being in that general truth and that unceasing aim of Nature which it represents, and find by virtue of this new self-knowledge and self-appreciation its own recovered and larger synthesis. Reorganising itself, it will enter more easily and powerfully into the reorganised life of the race which its processes claim to lead within into the most secret penetralia and upward to the highest altitudes of its own existence and /personality.


--- FOOTER
author class:Sri Aurobindo
author class:Sri Aurobindo
subject class:Yoga
audio:/home/j/AUDIOBOOKS/TSOY_-_brian/*.*
pdf:/home/j/INTEGRAL/lib/INTEGRAL_YOGA/AUROBINDO/23-24TheSynthesisOfYoga.pdf
code:"/home/j/INTEGRAL/lib/INTEGRAL_YOGA/AUROBINDO/23-24TheSynthesisOfYoga.txt"

class:book
class:cwsa
class:God
subject class:Integral Yoga
subject:Integral Yoga
subject class:Integral Yoga (books)




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

--- OBJECT INSTANCES [0]


0.01_-_Life_and_Yoga
0.02_-_The_Three_Steps_of_Nature
0.03_-_The_Threefold_Life
0.04_-_The_Systems_of_Yoga
0.05_-_The_Synthesis_of_the_Systems
1.01_-_The_Four_Aids
1.02_-_Self-Consecration
1.03_-_Self-Surrender_in_Works_-_The_Way_of_The_Gita
1.04_-_The_Sacrifice_the_Triune_Path_and_the_Lord_of_the_Sacrifice
1.05_-_The_Ascent_of_the_Sacrifice_-_The_Psychic_Being
1.06_-_The_Ascent_of_the_Sacrifice_2_The_Works_of_Love_-_The_Works_of_Life
1.07_-_Standards_of_Conduct_and_Spiritual_Freedom
1.08_-_The_Supreme_Will
1.09_-_Equality_and_the_Annihilation_of_Ego
1.10_-_The_Three_Modes_of_Nature
1.11_-_The_Master_of_the_Work
1.12_-_The_Divine_Work
1.13_-_The_Supermind_and_the_Yoga_of_Works
2.01_-_The_Object_of_Knowledge
2.02_-_The_Status_of_Knowledge
2.03_-_The_Purified_Understanding
2.04_-_Concentration
2.05_-_Renunciation
2.06_-_The_Synthesis_of_the_Disciplines_of_Knowledge
2.07_-_The_Release_from_Subjection_to_the_Body
2.08_-_The_Release_from_the_Heart_and_the_Mind
2.09_-_The_Release_from_the_Ego
2.10_-_The_Realisation_of_the_Cosmic_Self
2.11_-_The_Modes_of_the_Self
2.12_-_The_Realisation_of_Sachchidananda
2.13_-_The_Difficulties_of_the_Mental_Being
2.14_-_The_Passive_and_the_Active_Brahman
2.15_-_The_Cosmic_Consciousness
2.16_-_Oneness
2.17_-_The_Soul_and_Nature
2.18_-_The_Soul_and_Its_Liberation
2.19_-_The_Planes_of_Our_Existence
2.20_-_The_Lower_Triple_Purusha
2.21_-_The_Ladder_of_Self-transcendence
2.22_-_Vijnana_or_Gnosis
2.23_-_The_Conditions_of_Attainment_to_the_Gnosis
2.24_-_Gnosis_and_Ananda
2.25_-_The_Higher_and_the_Lower_Knowledge
2.26_-_Samadhi
2.27_-_Hathayoga
2.28_-_Rajayoga
3.01_-_Love_and_the_Triple_Path
3.02_-_The_Motives_of_Devotion
3.03_-_The_Godward_Emotions
3.04_-_The_Way_of_Devotion
3.05_-_The_Divine_Personality
3.06_-_The_Delight_of_the_Divine
3.07_-_The_Ananda_Brahman
3.08_-_The_Myster_of_Love
4.01_-_The_Principle_of_the_Integral_Yoga
4.02_-_The_Integral_Perfection
4.03_-_The_Psychology_of_Self-Perfection
4.04_-_The_Perfection_of_the_Mental_Being
4.05_-_The_Instruments_of_the_Spirit
4.06_-_Purification-the_Lower_Mentality
4.07_-_Purification-Intelligence_and_Will
4.08_-_The_Liberation_of_the_Spirit
4.09_-_The_Liberation_of_the_Nature
4.10_-_The_Elements_of_Perfection
4.11_-_The_Perfection_of_Equality
4.12_-_The_Way_of_Equality
4.13_-_The_Action_of_Equality
4.14_-_The_Power_of_the_Instruments
4.15_-_Soul-Force_and_the_Fourfold_Personality
4.16_-_The_Divine_Shakti
4.17_-_The_Action_of_the_Divine_Shakti
4.18_-_Faith_and_shakti
4.19_-_The_Nature_of_the_supermind
4.20_-_The_Intuitive_Mind
4.21_-_The_Gradations_of_the_supermind
4.22_-_The_supramental_Thought_and_Knowledge
4.23_-_The_supramental_Instruments_--_Thought-process
4.24_-_The_supramental_Sense
4.25_-_Towards_the_supramental_Time_Vision
4.26_-_The_Supramental_Time_Consciousness
A_psychic_fire_within_must_be_lit_into_which_all_is_thrown_with_the_Divine_Name_upon_it.
For_it_is_in_God_alone...
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.
The_Synthesis_Of_Yoga_(quotes_count)
The_Synthesis_Of_Yoga_(toc)
TSOY_review

--- PRIMARY CLASS


book
cwsa
God
The_Synthesis_Of_Yoga
toc

--- SEE ALSO


--- SIMILAR TITLES [0]


The Synthesis Of Yoga
The Synthesis Of Yoga (quotes count)
The Synthesis Of Yoga (toc)

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



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



KEYS (10k)

  726 Sri Aurobindo
   2 The Mother
   1 \“… we must not only cut asunder the snare of the mind and the senses
   1 M Alan Kazlev
   1 collab summer & fall 2011

NEW FULL DB (2.4M)

   5 Sri AurobindoThe Synthesis of Yoga

1:All life is Yoga. ~ Sri Aurobindo, The Synthesis Of Yoga ,
2:The criterion is within. ~ Sri Aurobindo, The Synthesis Of Yoga 2.05 - Renunciation,
3:The enemy of faith is doubt. ~ Sri Aurobindo, The Synthesis Of Yoga Faith and Shakti,
4:... a single word that breaks the seals of the mind... ~ Sri Aurobindo, The Synthesis Of Yoga ,
5:The Knowledge brings also the Power and the Joy. ~ Sri Aurobindo, The Synthesis Of Yoga ,
6:Life always seeks immortality. ~ Sri Aurobindo, The Synthesis Of Yoga 0.03 - The Threefold Life,
7:Aversion is not equality. ~ Sri Aurobindo, The Synthesis Of Yoga 4.11 - The Perfection of Equality,
8:The eye of man outside matters nothing; the eye within is all. ~ Sri Aurobindo, The Synthesis Of Yoga ,
9:Even the body has its intuitions. ~ Sri Aurobindo, The Synthesis Of Yoga 3.05 - The Divine Personality,
10:But all power is in the end one, all power is really soul-power. ~ Sri Aurobindo, The Synthesis Of Yoga ,
11:The gnosis does not seek, it possesses. ~ Sri Aurobindo, The Synthesis Of Yoga 2.22 - Vijnana or Gnosis,
12:While life remains, action is unavoidable. ~ Sri Aurobindo, The Synthesis Of Yoga 1.12 - The Divine Work,
13:He who chooses the Infinite has been chosen by the Infinite. ~ Sri Aurobindo, The Synthesis Of Yoga ,
14:Even in inanimate Matter Mind is at work. ~ Sri Aurobindo, The Synthesis Of Yoga 0.03 - The Threefold Life,
15:That is the divine Brahman and not this which men here adore. ~ Sri Aurobindo, The Synthesis Of Yoga ,
16:All in the cosmos has a divine origin. ~ Sri Aurobindo, The Synthesis Of Yoga 3.05 - The Divine Personality,
17:Ego is the principal knot. ~ Sri Aurobindo, The Synthesis Of Yoga 4.04 - The Perfection of the Mental Being,
18:Love is a seeking for mutual possession. ~ Sri Aurobindo, The Synthesis Of Yoga 3.03 - The Godward Emotions,
19:The heart is wiser than the thought. ~ Sri Aurobindo, The Synthesis Of Yoga 3.01 - Love and the Triple Path,
20:Mind is born from that which is beyond mind. ~ Sri Aurobindo, The Synthesis Of Yoga 2.22 - Vijnana or Gnosis,
21:Vision only opens, it does not embrace. ~ Sri Aurobindo, The Synthesis Of Yoga 2.02 - The Status of Knowledge,
22:Knowledge is not complete without works. ~ Sri Aurobindo, The Synthesis Of Yoga 3.01 - Love and the Triple Path,
23:All evil shall perforce change itself into good. ~ Sri Aurobindo, The Synthesis Of Yoga 2.24 - Gnosis and Ananda,
24:All impurity is a confusion of working. ~ Sri Aurobindo, The Synthesis Of Yoga 2.03 - The Purified Understanding,
25:He who is himself in bonds cannot easily free others. ~ Sri Aurobindo, The Synthesis Of Yoga 2.05 - Renunciation,
26:The goal of evolution is also its cause. ~ Sri Aurobindo, The Synthesis Of Yoga 0.02 - The Three Steps of Nature,
27:Equality is the very sign of liberation. ~ Sri Aurobindo, The Synthesis Of Yoga 4.11 - The Perfection of Equality,
28:man carries the seed of the divine life in himself ~ Sri Aurobindo, The Synthesis Of Yoga Faith and Shakti,
29:To be equal is to be infinite and universal. ~ Sri Aurobindo, The Synthesis Of Yoga 4.13 - The Action of Equality,
30:Only the one who can give everything, enjoys the Divine All everywhere. ~ Sri Aurobindo, The Synthesis Of Yoga ,
31:The characteristic energy of pure Mind is change. ~ Sri Aurobindo, The Synthesis Of Yoga 0.03 - The Threefold Life,
32:The gnostic soul is the child, but the king-child. ~ Sri Aurobindo, The Synthesis Of Yoga 2.24 - Gnosis and Ananda,
33:To the soul and Shakti in man nothing is impossible. ~ Sri Aurobindo, The Synthesis Of Yoga Faith and Shakti,
34:To the soul and Shakti in man nothing is impossible. ~ Sri Aurobindo, The Synthesis Of Yoga Faith and Shakti,
35:All life is either consciously or subconsciously a Yoga. ~ Sri Aurobindo, The Synthesis Of Yoga 0.01 - Life and Yoga,
36:He who seeks the Divine must consecrate himself to God and to God only. ~ Sri Aurobindo, The Synthesis Of Yoga ,
37:He who seeks the Divine must consecrate himself to God and -- to God only. ~ Sri Aurobindo, The Synthesis Of Yoga 1.02,
38:Perfect knowledge indeed leads to perfect love. ~ Sri Aurobindo, The Synthesis Of Yoga 3.01 - Love and the Triple Path,
39:The intuitive mentality is still mind and not gnosis. ~ Sri Aurobindo, The Synthesis Of Yoga 4.20 - The Intuitive Mind,
40:The eternal Truth can manifest its truths in Time. ~ Sri Aurobindo, The Synthesis Of Yoga 1.11 - The Master of the Work,
41:Faith is only a will aiming at greater truth. ~ Sri Aurobindo, The Synthesis Of Yoga 4.14 - The Power of the Instruments,
42:Heal from above instead of struggling from below. ~ Sri Aurobindo, The Synthesis Of Yoga 2.15 - The Cosmic Consciousness,
43:Its faith is perfectibility, its watchword is progress. ~ Sri Aurobindo, The Synthesis Of Yoga 0.03 - The Threefold Life,
44:The intelligent are intelligent only in patches. ~ Sri Aurobindo, The Synthesis Of Yoga 1.10 - The Three Modes of Nature,
45:The mind is a thing that dwells in diffusion, in succession. ~ Sri Aurobindo, The Synthesis Of Yoga 2.04 - Concentration,
46:In relation to the universe the Supreme is Brahman. ~ Sri Aurobindo, The Synthesis Of Yoga 2.01 - The Object of Knowledge,
47:Renunciation is an indispensable instrument of our perfection. ~ Sri Aurobindo, The Synthesis Of Yoga 2.05 - Renunciation,
48:The Jiva is a spirit and self, superior to Nature. ~ Sri Aurobindo, The Synthesis Of Yoga 2.09 - The Release from the Ego,
49:The reason understands itself, but not what is beyond it. ~ Sri Aurobindo, The Synthesis Of Yoga 4.20 - The Intuitive Mind,
50:The supermind lives in the light of spiritual certitudes. ~ Sri Aurobindo, The Synthesis Of Yoga 4.20 - The Intuitive Mind,
51:The supreme divine nature is founded on equality. ~ Sri Aurobindo, The Synthesis Of Yoga 4.11 - The Perfection of Equality,
52:By contact with the facts of life Art attains to vitality. ~ Sri Aurobindo, The Synthesis Of Yoga 0.03 - The Threefold Life,
53:Each man in this path has his own method of Yoga. ~ Sri Aurobindo, The Synthesis Of Yoga 0.05 - The Synthesis of the Systems,
54:The pure intellectual direction travels away from life. ~ Sri Aurobindo, The Synthesis Of Yoga 3.05 - The Divine Personality,
55:Renunciation must be for us merely an instrument and not an objec. ~ Sri Aurobindo, The Synthesis Of Yoga 2.05 - Renunciation,
56:Self-conscious existence is the essential nature of the Being; that is Sat or Purusha. ~ Sri Aurobindo, The Synthesis Of Yoga ,
57:Will coloured by desire is an impure will. ~ Sri Aurobindo, The Synthesis Of Yoga Purification - Intelligence and Will,
58:All things are in Nature and all things are in God. ~ Sri Aurobindo, The Synthesis Of Yoga 0.05 - The Synthesis of the Systems,
59:Equality, not indifference is the basis. ~ Sri Aurobindo, The Synthesis Of Yoga 2.08 - The Release from the Heart and the Mind,
60:Not only Spirit is one, but Mind, Life, Matter are one. ~ Sri Aurobindo, The Synthesis Of Yoga 2.15 - The Cosmic Consciousness,
61:By identity alone can complete and real knowledge exist. ~ Sri Aurobindo, The Synthesis Of Yoga 3.01 - Love and the Triple Path,
62:It is by the thought that we dissipate ourselves in the phenomenal. ~ Sri Aurobindo, The Synthesis Of Yoga 2.04 - Concentration,
63:Love is the power and passion of the divine self-delight. ~ Sri Aurobindo, The Synthesis Of Yoga 3.01 - Love and the Triple Path,
64:Essential mentality is idealistic and a seeker after perfection. ~ Sri Aurobindo, The Synthesis Of Yoga 0.03 - The Threefold Life,
65:According to the status of the soul is the status of the Prakriti. ~ Sri Aurobindo, The Synthesis Of Yoga 2.22 - Vijnana or Gnosis,
66:Few are always of one kind and none is entire in his kind. ~ Sri Aurobindo, The Synthesis Of Yoga 1.10 - The Three Modes of Nature,
67:Divine compassion which strengthens the arm and clarifies the knowledge. ~ Sri Aurobindo, The Synthesis Of Yoga 2.05 - Renunciation,
68:One step firmly taken makes easier all the others. ~ Sri Aurobindo, The Synthesis Of Yoga Purification - The Lower Mentality,
69:All the hundred separate paths meet in the Eternal. ~ Sri Aurobindo, The Synthesis Of Yoga 4.01 - The Principle of the Integral Yoga,
70:Development into forms is an imperative rule of effective manifestation. ~ Sri Aurobindo, The Synthesis Of Yoga 0.01 - Life and Yoga,
71:If we cannot define the Eternal, we can unify ourselves with it. ~ Sri Aurobindo, The Synthesis Of Yoga 2.11 - The Modes of the Self,
72:Man demands miracles that he may have faith; he wishes to be dazzled in order that he may see ~ Sri Aurobindo, The Synthesis Of Yoga ,
73:Only in the spiritual self can we possess the true unity. ~ Sri Aurobindo, The Synthesis Of Yoga 4.08 - The Liberation of the Spirit,
74:An all-inclusive concentration is the difficult achievement towards which we must labour ~ Sri Aurobindo, The Synthesis Of Yoga ,
75:Fear is more even of a nervous sensation than an emotion. ~ Sri Aurobindo, The Synthesis Of Yoga 4.05 - The Instruments of the Spirit,
76:The Absolute is everywhere; it has to be seen and found everywhere. ~ Sri Aurobindo, The Synthesis Of Yoga 2.17 - The Soul and Nature,
77:The main business of the heart, its true function is love. ~ Sri Aurobindo, The Synthesis Of Yoga 4.14 - The Power of the Instruments,
78:The reason deals with the finite and is helpless before the infinite. ~ Sri Aurobindo, The Synthesis Of Yoga 2.22 - Vijnana or Gnosis,
79:There is no I nor thou, but only one divine Self equal in all embodiments. ~ Sri Aurobindo, The Synthesis Of Yoga 2.05 - Renunciation,
80:Knowledge is the foundation of a constant living in the Divine. ~ Sri Aurobindo, The Synthesis Of Yoga 3.01 - Love and the Triple Path,
81:Perfection is progressive, evolutive in Time. ~ Sri Aurobindo, The Synthesis Of Yoga 1.07 - Standards of Conduct and Spiritual Freedom,
82:The materialist idea mistakes a creation for the creative Power. ~ Sri Aurobindo, The Synthesis Of Yoga 2.01 - The Object of Knowledge,
83:We must be governed by the guide within rather than by the opinions of men. ~ Sri Aurobindo, The Synthesis Of Yoga 2.05 - Renunciation,
84:Prakriti has to reveal itself as shakti of the Purusha. ~ Sri Aurobindo, The Synthesis Of Yoga 4.03 - The Psychology of Self-Perfection,
85:Yoga of Bhakti is a matter of the heart and not of the intellect. ~ Sri Aurobindo, The Synthesis Of Yoga 3.02 - The Motives of Devotion,
86:All error is a disfiguration of some misunderstood fragments of truth. ~ Sri Aurobindo, The Synthesis Of Yoga 4.12 - The Way of Equality,
87:All that we internally are is not ego, but consciousness, soul or spirit. ~ Sri Aurobindo, The Synthesis Of Yoga 1.08 - The Supreme Will,
88:The mind is an inveterate divider of the indivisible. ~ Sri Aurobindo, The Synthesis Of Yoga 2.13 - The Difficulties of the Mental Being,
89:We must not only see God and embrace Him, but become that Reality. ~ Sri Aurobindo, The Synthesis Of Yoga 2.02 - The Status of Knowledge,
90:Desire is limitation and insecurity in a hunger for pleasure and satisfaction. ~ Sri Aurobindo, The Synthesis Of Yoga 2.05 - Renunciation,
91:Life-force is the dynamisation of a consciousness which exceeds it. ~ Sri Aurobindo, The Synthesis Of Yoga 2.01 - The Object of Knowledge,
92:Love is a passion and it seeks for two things, eternity and intensity. ~ Sri Aurobindo, The Synthesis Of Yoga 3.03 - The Godward Emotions,
93:One who is not self-ruler, cannot be master of his surroundings. ~ Sri Aurobindo, The Synthesis Of Yoga 4.11 - The Perfection of Equality,
94:Perfect love is inconsistent with the admission of the motive of fear. ~ Sri Aurobindo, The Synthesis Of Yoga 3.03 - The Godward Emotions,
95:The touch of his hands is the alchemist of a miraculous transformation. ~ Sri Aurobindo, The Synthesis Of Yoga The Mystery of Love,
96:Yoga is the unravelling of the knot of Life’s difficulty. ~ Sri Aurobindo, The Synthesis Of Yoga 4.03 - The Psychology of Self-Perfection,
97:Yoga is the unravelling of the knot of Life’s difficulty. ~ Sri Aurobindo, The Synthesis Of Yoga 4.03 - The Psychology of Self-Perfection,
98:Freedom and not a skilful subjection is the true means of mastery. ~ Sri Aurobindo, The Synthesis Of Yoga 0.02 - The Three Steps of Nature,
99:Outward circumstances are only a cover for the real workings of the spirit. ~ Sri Aurobindo, The Synthesis Of Yoga Faith and Shakti,
100:What we call unconsciousness is simply other-consciousness. ~ Sri Aurobindo, The Synthesis Of Yoga 2.12 - The Realisation of Sachchidananda,
101:Being dwelling in consciousness upon itself for bliss, this is the divine Tapas. ~ Sri Aurobindo, The Synthesis Of Yoga 2.04 - Concentration,
102:Our works are part of an indivisible cosmic action. ~ Sri Aurobindo, The Synthesis Of Yoga 1.07 - Standards of Conduct and Spiritual Freedom,
103:Purification is an essential means towards self-perfection. ~ Sri Aurobindo, The Synthesis Of Yoga 4.04 - The Perfection of the Mental Being,
104:Three fundamental aspects of the Divine - the Individual or Immanent, the Cosmic and the Transcendent ~ Sri Aurobindo, The Synthesis Of Yoga ,
105:A psychic fire within must be lit into which all is thrown with the Divine Name upon it. ~ Sri Aurobindo, The Synthesis Of Yoga ,
106:The difference between knowledge and ignorance is a grace of the Spirit. ~ Sri Aurobindo, The Synthesis Of Yoga 1.11 - The Master of the Work,
107:All life is a Yoga of Nature seeking to manifest God within itself. ~ Sri Aurobindo, The Synthesis Of Yoga 0.05 - The Synthesis of the Systems,
108:Desire is the root of all sorrow, disappointment, affliction. ~ Sri Aurobindo, The Synthesis Of Yoga Purification - The Lower Mentality,
109:Love fulfilled does not exclude knowledge, but itself brings knowledge. ~ Sri Aurobindo, The Synthesis Of Yoga 3.01 - Love and the Triple Path,
110:Purification is not complete till it brings about liberation. ~ Sri Aurobindo, The Synthesis Of Yoga 4.04 - The Perfection of the Mental Being,
111:To get rid of mortal body is not to get rid of mortal mind. ~ Sri Aurobindo, The Synthesis Of Yoga 2.13 - The Difficulties of the Mental Being,
112:Tranquillity is a sign of increasing self-mastery and purity. ~ Sri Aurobindo, The Synthesis Of Yoga 2.25 - The Higher and the Lower Knowledge,
113:Every man is knowingly or unknowingly the instrument of a universal Power. ~ Sri Aurobindo, The Synthesis Of Yoga 1.11 - The Master of the Work,
114:To see things as parts, as incomplete elements is a lower analytic knowledge. ~ Sri Aurobindo, The Synthesis Of Yoga 2.17 - The Soul and Nature,
115:We must rest at nothing less than the All, nothing short of the utter transcendence. ~ Sri Aurobindo, The Synthesis Of Yoga 2.05 - Renunciation,
116:Each member of our being has its own proper principles of purification. ~ Sri Aurobindo, The Synthesis Of Yoga 2.03 - The Purified Understanding,
117:Behind all intelligent action there must be an intelligent will. ~ Sri Aurobindo, The Synthesis Of Yoga 2.14 - The Passive and the Active Brahman,
118:Man is at present only partly liberated from the animal involution. ~ Sri Aurobindo, The Synthesis Of Yoga The Gradations of the Supermind,
119:One must lose one’s little lower self to find the greater self. ~ Sri Aurobindo, The Synthesis Of Yoga 1.13 - The Supermind and the Yoga of Works,
120:The very first necessity for spiritual perfection is a perfect equality. ~ Sri Aurobindo, The Synthesis Of Yoga 4.11 - The Perfection of Equality,
121:Ananda is the true creative principle. For all takes birth from this divine Bliss. ~ Sri Aurobindo, The Synthesis Of Yoga 2.24 - Gnosis and Ananda,
122:Purification and freedom are the indispensable antecedents of perfection. ~ Sri Aurobindo, The Synthesis Of Yoga 4.10 - The Elements of Perfection,
123:The intellect too exclusively developed misses what the heart has to offer. ~ Sri Aurobindo, The Synthesis Of Yoga 3.01 - Love and the Triple Path,
124:To see all things as oneself and to see all things in God and God in all things. ~ Sri Aurobindo, The Synthesis Of Yoga 4.12 - The Way of Equality,
125:All the physical senses have their corresponding powers in the psychical being. ~ Sri Aurobindo, The Synthesis Of Yoga The Supramental Sense,
126:In the silence and not in the thought we shall find the Self. ~ Sri Aurobindo, The Synthesis Of Yoga 2.08 - The Release from the Heart and the Mind,
127:It is God-realisation and God-expression which is the object of our Yoga. ~ Sri Aurobindo, The Synthesis Of Yoga The Nature of the Supermind,
128:Its certitudes are relative and for the most part precarious certainties. ~ Sri Aurobindo, The Synthesis Of Yoga The Nature of the Supermind,
129:Its disguises are endless and it will cling to every shred of possible self-concealment. ~ Sri Aurobindo, The Synthesis Of Yoga 2.05 - Renunciation,
130:The heart’s love allies itself readily with a vital desire in the body. ~ Sri Aurobindo, The Synthesis Of Yoga 4.05 - The Instruments of the Spirit,
131:The lotus of the eternal knowledge and the eternal perfection is a bud closed and folded up within us. ~ Sri Aurobindo, The Synthesis Of Yoga ,
132:Because of that all this exists, but that does not exist because of all this. ~ Sri Aurobindo, The Synthesis Of Yoga 2.15 - The Cosmic Consciousness,
133:The Divine meets us in many aspects and to each of them knowledge is the key. ~ Sri Aurobindo, The Synthesis Of Yoga 3.01 - Love and the Triple Path,
134:The characteristic law of Spirit is self-existent perfection and immutable infinity. ~ Sri Aurobindo, The Synthesis Of Yoga 0.03 - The Threefold Life,
135:Our ordinary intellectual notions are a stumbling-block in the way of knowledge. ~ Sri Aurobindo, The Synthesis Of Yoga 2.02 - The Status of Knowledge,
136:Our whole being ought to demand God and not only our illumined eye of knowledge. ~ Sri Aurobindo, The Synthesis Of Yoga 2.02 - The Status of Knowledge,
137:The rejection of the object ceases to be necessary when the object can no longer ensnare us ~ Sri Aurobindo, The Synthesis Of Yoga 2.05 - Renunciation,
138:Thought is only a scout and pioneer; it can guide but not command or effectuate. ~ Sri Aurobindo, The Synthesis Of Yoga 2.01 - The Object of Knowledge,
139:All consciousness is one, but in action it takes on many movements. ~ Sri Aurobindo, The Synthesis Of Yoga The Supramental Thought and Knowledge,
140:All human imaginations indeed correspond to some reality or real possibility. ~ Sri Aurobindo, The Synthesis Of Yoga 2.19 - The Planes of Our Existence,
141:Mental knowledge is not an integral but always a partial knowledge. ~ Sri Aurobindo, The Synthesis Of Yoga The Supramental Thought and Knowledge,
142:So long as one is not free from the ego sense, there can be no real freedom. ~ Sri Aurobindo, The Synthesis Of Yoga 4.08 - The Liberation of the Spirit,
143:The characteristic energy of bodily Life is not so much in progress as in persistence. ~ Sri Aurobindo, The Synthesis Of Yoga 0.03 - The Threefold Life,
144:The gunas have to be transcended if we would arrive at spiritual perfection. ~ Sri Aurobindo, The Synthesis Of Yoga 4.09 - The Liberation of the Nature,
145:To the material man the living progressive thinker is an ideologue, dreamer or madman. ~ Sri Aurobindo, The Synthesis Of Yoga 0.03 - The Threefold Life,
146:Prakriti does not act for itself or by its own motion, but with the Self as lord. ~ Sri Aurobindo, The Synthesis Of Yoga 2.09 - The Release from the Ego,
147:Spiritual intuition is always a more luminous guide than the discriminating reason. ~ Sri Aurobindo, The Synthesis Of Yoga 3.05 - The Divine Personality,
148:The march of Nature is not drilled to a regular and mechanical forward stepping. ~ Sri Aurobindo, The Synthesis Of Yoga 0.02 - The Three Steps of Nature,
149:There must be either an emptiness of the gunas or a superiority to the gunas. ~ Sri Aurobindo, The Synthesis Of Yoga 4.09 - The Liberation of the Nature,
150:Our personality is never the same; it is a constant mutation and various combination. ~ Sri Aurobindo, The Synthesis Of Yoga 2.11 - The Modes of the Self,
151:All grief, revolt, impatience, trouble is a violence against the Master of the being. ~ Sri Aurobindo, The Synthesis Of Yoga 4.13 - The Action of Equality,
152:Desire is the impurity of the Prana, the life-principle, and its chain of bondage. ~ Sri Aurobindo, The Synthesis Of Yoga 4.11 - The Perfection of Equality,
153:No such general thing as duty exists; we have only duties, often in conflict with each other. ~ Sri Aurobindo, The Synthesis Of Yoga 1.12 - The Divine Work,
154:Not merely peace, but fulfilment is what the heart of the world is seeking. ~ Sri Aurobindo, The Synthesis Of Yoga 2.12 - The Realisation of Sachchidananda,
155:Purification of each member of our being profits by the clarifying of every other. ~ Sri Aurobindo, The Synthesis Of Yoga 2.03 - The Purified Understanding,
156:Action in the world is given us first as a means for our self-development and self-fulfilment. ~ Sri Aurobindo, The Synthesis Of Yoga 1.12 - The Divine Work,
157:All sin is an error of the will, a desire and act of the Ignorance. ~ Sri Aurobindo, The Synthesis Of Yoga 2.23 - The Conditions of Attainment to the Gnosis,
158:Purified mind is one that is necessarily passive and open to the knowledge. ~ Sri Aurobindo, The Synthesis Of Yoga 2.10 - The Realisation of the Cosmic Self,
159:Self-knowledge of all kinds is on the straight path to the knowledge of the real Self. ~ Sri Aurobindo, The Synthesis Of Yoga 2.02 - The Status of Knowledge,
160:The Divine is a Being and not an abstract existence or a status of pure timeless infinity. ~ Sri Aurobindo, The Synthesis Of Yoga The Mystery of Love,
161:The Son of God is also the Son of Man and both elements are necessary to the complete Christhood. ~ Sri Aurobindo, The Synthesis Of Yoga 2.05 - Renunciation,
162:With weakness and selfishness, however spiritual in their guise or trend, he can have no dealing. ~ Sri Aurobindo, The Synthesis Of Yoga 2.05 - Renunciation,
163:A greater perfection can only be arrived at by a higher power entering in and taking up the whole action of the being. ~ Sri Aurobindo, The Synthesis Of Yoga ,
164:Man is a spirit, but a spirit that lives as a mental being in physical Nature. ~ Sri Aurobindo, The Synthesis Of Yoga The Ladder of Self-Transcendence,
165:There is an immortal within us that is a spark of the Light and Bliss that are for ever. ~ Sri Aurobindo, The Synthesis Of Yoga 1.11 - The Master of the Work,
166:A divine unity of supreme spirit and its supreme nature is the integral liberation. ~ Sri Aurobindo, The Synthesis Of Yoga 4.09 - The Liberation of the Nature,
167:Duties are external things, not stuff of the soul and cannot be the ultimate standard of action. ~ Sri Aurobindo, The Synthesis Of Yoga 1.12 - The Divine Work,
168:Individual perfection and liberation are not the whole sense of God’s intention in the world. ~ Sri Aurobindo, The Synthesis Of Yoga 0.03 - The Threefold Life,
169:It is this greater consciousness and higher existence which is the peculiar and appropriate object of Yogic discipline. ~ Sri Aurobindo, The Synthesis Of Yoga ,
170:Love and Ananda are the last word of being, the secret of secrets, the mystery of mysteries. ~ Sri Aurobindo, The Synthesis Of Yoga The Mystery of Love,
171:Personality is a composition of Nature,—but a mental Person, manomaya puruṣa. ~ Sri Aurobindo, The Synthesis Of Yoga 4.04 - The Perfection of the Mental Being,
172:The passions, even the passion for good, misrepresent the divine nature. ~ Sri Aurobindo, The Synthesis Of Yoga 2.08 - The Release from the Heart and the Mind,
173:The passions, even the passion for good, misrepresent the divine nature. ~ Sri Aurobindo, The Synthesis Of Yoga 2.08 - The Release from the Heart and the Mind,
174:Supra-MaterialThe supramental principle is secretly lodged in all existence. ~ Sri Aurobindo, The Synthesis Of Yoga The Ladder of Self-Transcendence,
175:The highest heights of mind or of overmind come still within the belt of a mitigated ignorance. ~ Sri Aurobindo, The Synthesis Of Yoga 2.22 - Vijnana or Gnosis,
176:What is possible, must one day be, for that is the law of the omnipotent Spirit. ~ Sri Aurobindo, The Synthesis Of Yoga The Ladder of Self-Transcendence,
177:When desire ceases entirely, grief and all inner suffering also cease. ~ Sri Aurobindo, The Synthesis Of Yoga 2.23 - The Conditions of Attainment to the Gnosis,
178:Always the effect of the supramental growth is to universalise the individual consciousness. ~ Sri Aurobindo, The Synthesis Of Yoga The Supramental Sense,
179:By right knowledge put steadily into practice liberation comes inevitably. ~ Sri Aurobindo, The Synthesis Of Yoga 2.07 - The Release from Subjection to the Body,
180:The determinism of Nature or Force is not all; the soul has a word to say in the matter. ~ Sri Aurobindo, The Synthesis Of Yoga 1.10 - The Three Modes of Nature,
181:The God-lover is the universal lover and he embraces the All-blissful and All-beautiful. ~ Sri Aurobindo, The Synthesis Of Yoga 3.06 - The Delight of the Divine,
182:The growing of the love of God must carry with it in him an expansion of the knowledge of God. ~ Sri Aurobindo, The Synthesis Of Yoga The Mystery of Love,
183:The highest relation of the Soul to existence is the Purusha’s possession of Prakriti. ~ Sri Aurobindo, The Synthesis Of Yoga 2.18 - The Soul and Its Liberation,
184:All truth and practice too strictly formulated becomes old and loses much, if not all, of its virtue. ~ Sri Aurobindo, The Synthesis Of Yoga 0.01 - Life and Yoga,
185:A sane grasp on facts and a high spiritualised positivism must always be there. ~ Sri Aurobindo, The Synthesis Of Yoga 1.13 - The Supermind and the Yoga of Works,
186:The data of the senses can bring us, is not true knowledge; it is a science of appearances. ~ Sri Aurobindo, The Synthesis Of Yoga 2.02 - The Status of Knowledge,
187:There are desirable states of the soul which it is dangerous to rest in after they have been mastered. ~ Sri Aurobindo, The Synthesis Of Yoga 2.05 - Renunciation,
188:Even when it is widest and most complete, mental knowing is still an indirect knowledge. ~ Sri Aurobindo, The Synthesis Of Yoga The Nature of the Supermind,
189:The being of the Divine has surprises for us which confound the ideas of the limiting intellect. ~ Sri Aurobindo, The Synthesis Of Yoga The Mystery of Love,
190:The intellect and life and emotion always grasp too much at things, fasten on premature certitudes. ~ Sri Aurobindo, The Synthesis Of Yoga Faith and Shakti,
191:Abandon all dharmas and take refuge in Me alone; I will deliver thee from all sin and evil; do not grieve. ~ Sri Aurobindo, The Synthesis Of Yoga (Gita 18:66),
192:In the hierarchy of our psychological functions the Thought is in a way nearest to this Self. ~ Sri Aurobindo, The Synthesis Of Yoga 2.01 - The Object of Knowledge,
193:Mind is not the last term of evolution, not an ultimate aim, but, like body, an instrument. ~ Sri Aurobindo, The Synthesis Of Yoga 0.02 - The Three Steps of Nature,
194:The centre of mental thinking is the ego, the person of the individual thinker. ~ Sri Aurobindo, The Synthesis Of Yoga The Supramental Thought and Knowledge,
195:The Divine holds our hand through all and if he seems to let us fall, it is only to raise us higher. ~ Sri Aurobindo, The Synthesis Of Yoga Faith and Shakti,
196:Equality is not fulfilled till it takes its positive form of love and delight. ~ Sri Aurobindo, The Synthesis Of Yoga 2.08 - The Release from the Heart and the Mind,
197:If we have not equality, it is a sign that we are still pursued by the Ignorance. ~ Sri Aurobindo, The Synthesis Of Yoga 1.09 - Equality and the Annihilation of Ego,
198:In man it is the ego idea which chiefly supports the falsehood of a separative existence. ~ Sri Aurobindo, The Synthesis Of Yoga 4.08 - The Liberation of the Spirit,
199:The contact of the human and individual consciousness with the divine is the very essence of Yoga. ~ Sri Aurobindo, The Synthesis Of Yoga 0.04 - The Systems of Yoga,
200:The shadow has to disappear and by its disappearance reveal the spirit’s unclouded substance. ~ Sri Aurobindo, The Synthesis Of Yoga 2.09 - The Release from the Ego,
201:To approach God by love is to prepare oneself for the greatest possible spiritual fulfilment. ~ Sri Aurobindo, The Synthesis Of Yoga 3.01 - Love and the Triple Path,
202:Civilised man has yet to establish an equilibrium between the fully active mind and the body. ~ Sri Aurobindo, The Synthesis Of Yoga 0.02 - The Three Steps of Nature,
203:The negative means can only be for the removal of that which stands in the way of the positive fulfilment. ~ Sri Aurobindo, The Synthesis Of Yoga 2.05 - Renunciation,
204:The supra-material is as much a reality as the existence of mental beings in the material universe. ~ Sri Aurobindo, The Synthesis Of Yoga: The Planes of Our Existence ,
205:To possess its world is the nature of infinite spirit and the necessary urge in all being. ~ Sri Aurobindo, The Synthesis Of Yoga 4.08 - The Liberation of the Spirit,
206:In the lower actions of the mind the soul suffers Nature rather than possesses her. ~ Sri Aurobindo, The Synthesis Of Yoga Purification - Intelligence and Will,
207:Not mutual exclusiveness, but mutual inclusiveness is the divine truth of our individuality. ~ Sri Aurobindo, The Synthesis Of Yoga 2.18 - The Soul and Its Liberation,
208:Our present limited consciousness can only be a field of preparation, it can consummate nothing. ~ Sri Aurobindo, The Synthesis Of Yoga 2.01 - The Object of Knowledge,
209:The perfect faith is an assent of the whole being to the truth seen by it or offered to its acceptance. ~ Sri Aurobindo, The Synthesis Of Yoga Faith and Shakti,
210:The root of desire is the vital craving to seize upon that which we feel we have not. ~ Sri Aurobindo, The Synthesis Of Yoga Purification - The Lower Mentality,
211:An individual salvation in heavens beyond careless of the earth is not our highest objective. ~ Sri Aurobindo, The Synthesis Of Yoga 2.18 - The Soul and Its Liberation,
212:Ethics must eventually perceive that the law of good which it seeks is the law of God. ~ Sri Aurobindo, The Synthesis Of Yoga 2.25 - The Higher and the Lower Knowledge,
213:It is the highest truth which the soul must seek out by thought and by life accomplish. ~ Sri Aurobindo, The Synthesis Of Yoga 2.12 - The Realisation of Sachchidananda,
214:Only the Divine will matter, the Divine alone will be the one need of the whole being; ~ Sri Aurobindo, The Synthesis Of Yoga The Ascent of the Sacrifice - 1,
215:The intelligence coloured by desire is an impure intelligence and it distorts Truth. ~ Sri Aurobindo, The Synthesis Of Yoga Purification - Intelligence and Will,
216:The raising of men towards the Divine is in the end the one effective way of helping mankind. ~ Sri Aurobindo, The Synthesis Of Yoga 2.18 - The Soul and Its Liberation,
217:To conquer the lures of egoistic existence in this world is our first victory over ourselves. ~ Sri Aurobindo, The Synthesis Of Yoga 2.18 - The Soul and Its Liberation,
218:We live by fragments of experience and judge by our fragmentary values each thing and the whole. ~ Sri Aurobindo, The Synthesis Of Yoga 2.15 - The Cosmic Consciousness,
219:We live by fragments of experience and judge by our fragmentary values each thing and the whole. ~ Sri Aurobindo, The Synthesis Of Yoga 2.15 - The Cosmic Consciousness,
220:In the long and difficult integral Yoga there must be an integral faith and an unshakable patience. ~ Sri Aurobindo, The Synthesis Of Yoga 1.11 - The Master of the Work,
221:Mind is an expression not of Life, but of that of which Life itself is a less luminous expression. ~ Sri Aurobindo, The Synthesis Of Yoga 2.01 - The Object of Knowledge,
222:Wherever desire and ego harbour, passion and disturbance harbour with them and share their life. ~ Sri Aurobindo, The Synthesis Of Yoga 1.10 - The Three Modes of Nature,
223:Egoistic desire is not a law for the soul that seeks liberation or aspires to its own original god-nature. ~ Sri Aurobindo, The Synthesis Of Yoga 1.08 - The Supreme Will,
224:Closeness of the human soul to the Divine is the object, and fear sets always a barrier and a distance. ~ Sri Aurobindo, The Synthesis Of Yoga 3.03 - The Godward Emotions,
225:Eliminate the falsity of the being which figures as the ego; then our true being can manifest in us. ~ Sri Aurobindo, The Synthesis Of Yoga 2.01 - The Object of Knowledge,
226:Fear of the gods arose from man’s ignorance of God and his ignorance of the laws that govern the world. ~ Sri Aurobindo, The Synthesis Of Yoga 3.03 - The Godward Emotions,
227:When the sun of the gnosis has risen, doubt itself will pass away because its cause and utility have ended. ~ Sri Aurobindo, The Synthesis Of Yoga Faith and Shakti,
228:All the colour and variety of life is made of the intricate pattern of the weaving of the gunas. ~ Sri Aurobindo, The Synthesis Of Yoga 4.09 - The Liberation of the Nature,
229:Altruism does the works of compassion more often for its own sake than for the sake of the world it helps. ~ Sri Aurobindo, The Synthesis Of Yoga 0.03 - The Threefold Life,
230:God meets us in many ways of his being and in all tempts us to him even while he seems to elude us. ~ Sri Aurobindo, The Synthesis Of Yoga 3.06 - The Delight of the Divine,
231:Sadhana [means] the practice by which perfection, Siddhi, is attained; sadhaka, the Yogin who seeks by that practice the Siddhi. ~ Sri Aurobindo, The Synthesis Of Yoga 45,
232:There is an intuition which serves the intellect and an intuition which serves the heart and the life. ~ Sri Aurobindo, The Synthesis Of Yoga 3.05 - The Divine Personality,
233:Mental life is not a finished evolution of Nature; it is not yet firmly founded in the human animal. ~ Sri Aurobindo, The Synthesis Of Yoga 0.02 - The Three Steps of Nature,
234:Knowledge is still incomplete if it gives us only an idea and cannot verify it in experience; ~ Sri Aurobindo, The Synthesis Of Yoga 2.12 - The Realisation of Sachchidananda,
235:The transition from the mind-self to the knowledge-self is the great and the decisive transition in the Yoga. ~ Sri Aurobindo, The Synthesis Of Yoga 2.22 - Vijnana or Gnosis,
236:What Nature aims at for the mass in a slow evolution, Yoga effects for the individual by a rapid revolution. ~ Sri Aurobindo, The Synthesis Of Yoga 0.03 - The Threefold Life,
237:A present incapacity, however heavy may seem its pressure, is only a trial of faith and a temporary difficulty. ~ Sri Aurobindo, The Synthesis Of Yoga Faith and Shakti,
238:Perversion comes by a conversion into lower forms—by transmission through the ego and the gunas. ~ Sri Aurobindo, The Synthesis Of Yoga 4.17 - The Action of the Divine Shakti,
239:The pure psychic being is of the essence of Ananda, it comes from the delight-soul in the universe. ~ Sri Aurobindo, The Synthesis Of Yoga 4.14 - The Power of the Instruments,
240:Through all ways of our being the Divine can touch us and make use of them to awaken and liberate the spirit. ~ Sri Aurobindo, The Synthesis Of Yoga 3.07 - The Ananda Brahman,
241:For man here is the result of an evolution and contains in himself the whole of that evolution. ~ Sri Aurobindo, The Synthesis Of Yoga 2.12 - The Realisation of Sachchidananda,
242:The ego sense must be replaced by a oneness with the transcendental Divine and with universal being. ~ Sri Aurobindo, The Synthesis Of Yoga 4.08 - The Liberation of the Spirit,
243:The secret Self within us is an intuitive self and this intuitive self is seated in every centre of our being. ~ Sri Aurobindo, The Synthesis Of Yoga 4.20 - The Intuitive Mind,
244:This is the weakness of the mind that it limits itself by its thoughts, its positive and negative ideas, ~ Sri Aurobindo, The Synthesis Of Yoga 3.01 - Love and the Triple Path,
245:All Nature is an attempt at a progressive revelation of the concealed Truth, a more and more successful reproduction of the divine image. ~ Sri Aurobindo, The Synthesis Of Yoga ,
246:All things here are the one indivisable eternal transcendent and cosmic Brahman that is in its seeming divided in things and creatures... ~ Sri Aurobindo, The Synthesis Of Yoga ,
247:Gnosis is the characteristic, illumined, significant action of spirit in its own native reality. ~ Sri Aurobindo, The Synthesis Of Yoga 4.03 - The Psychology of Self-Perfection,
248:Spirit and material existence are highest and lowest rung of an orderly and progressive series. ~ Sri Aurobindo, The Synthesis Of Yoga 2.10 - The Realisation of the Cosmic Self,
249:Spirit and material existence are highest and lowest rung of an orderly and progressive series. ~ Sri Aurobindo, The Synthesis Of Yoga 2.10 - The Realisation of the Cosmic Self,
250:The entire conquest of the body comes in fact by the conquest of the physical life-energy. ~ Sri Aurobindo, The Synthesis Of Yoga 2.07 - The Release from Subjection to the Body,
251:The generalisation of Yoga in humanity must be the last victory of Nature over her own delays and concealments. ~ Sri Aurobindo, The Synthesis Of Yoga 0.03 - The Threefold Life,
252:It is always through something which she has formed in her evolution that Nature thus overpasses her evolution. ~ Sri Aurobindo, The Synthesis Of Yoga 0.04 - The Systems of Yoga,
253:It is in God alone, by the possession of the Divine only that all the discords of life can be resolved. ~ Sri Aurobindo, The Synthesis Of Yoga 2.18 - The Soul and Its Liberation,
254:renunciation of life cannot be the goal of life nor rejection of the world the object for which the world was created. ~ Sri Aurobindo, The Synthesis Of Yoga 2.05 - Renunciation,
255:Supermind carries in it the unity, but also the largeness and multiplicities of the infinite. ~ Sri Aurobindo, The Synthesis Of Yoga The Supramental Thought and Knowledge,
256:The aim of the Universal Mother is to embrace the Divine in her own play and creations and there to realise It. ~ Sri Aurobindo, The Synthesis Of Yoga 0.04 - The Systems of Yoga,
257:The central aim of Knowledge is the recovery of the Self, of our true self-existence. ~ Sri Aurobindo, The Synthesis Of Yoga 2.06 - The Synthesis of the Disciplines of Knowledge,
258:A man might sit still and motionless for ever and yet be as much bound to the Ignorance as the animal or the insect. ~ Sri Aurobindo, The Synthesis Of Yoga 1.12 - The Divine Work,
259:A perfect equality not only of the self, but in the nature is a condition of the Yoga of self-perfection. ~ Sri Aurobindo, The Synthesis Of Yoga 4.11 - The Perfection of Equality,
260:No Yoga can be successfully undertaken and followed unless there is a strong awakening to the necessity of that larger spiritual existence. ~ Sri Aurobindo, The Synthesis Of Yoga ,
261:Purification, liberation, perfection, delight of being are four constituent elements of the Yoga. ~ Sri Aurobindo, The Synthesis Of Yoga 4.04 - The Perfection of the Mental Being,
262:The mind is really a reflector and a medium and none of its activities originate in themselves, ~ Sri Aurobindo, The Synthesis Of Yoga 2.13 - The Difficulties of the Mental Being,
263:The way of knowledge tends easily towards the impersonal and the absolute, may very soon become exclusive. ~ Sri Aurobindo, The Synthesis Of Yoga 3.06 - The Delight of the Divine,
264:We have no power of our own in any separately individual sense, but only a personal formulation of the one Shakti. ~ Sri Aurobindo, The Synthesis Of Yoga 4.16 - The Divine Shakti,
265:Mind is the dubious outer penumbra of a conscious existence which is not limited by mentality but exceeds it. ~ Sri Aurobindo, The Synthesis Of Yoga 2.01 - The Object of Knowledge,
266:No man works, but Nature works through him for the self-expression of a Power within that proceeds from the Infinite. ~ Sri Aurobindo, The Synthesis Of Yoga 1.12 - The Divine Work,
267:The consciousness of collective humanity is only a larger comprehensive edition or a sum of individual egos. ~ Sri Aurobindo, The Synthesis Of Yoga 2.09 - The Release from the Ego,
268:To know, be and possess the Divine is the one thing needful and it includes or leads up to all the rest. ~ Sri Aurobindo, The Synthesis Of Yoga 0.05 - The Synthesis of the Systems,
269:Self-knowledge and world-knowledge must be made one in the all-ensphering knowledge of the Brahman. ~ Sri Aurobindo, The Synthesis Of Yoga 2.10 - The Realisation of the Cosmic Self,
270:The Divine is beyond our oppositions of ideas, beyond the logical contradictions we make between his aspects. ~ Sri Aurobindo, The Synthesis Of Yoga 3.01 - Love and the Triple Path,
271:He has no method and every method. His system is a natural organization of the highest processes and movements of which the nature is capable. ~ Sri Aurobindo, The Synthesis Of Yoga ,
272:We regard the world not as an invention of the devil or a self-delusion of the soul, but as a manifestation of the Divine. ~ Sri Aurobindo, The Synthesis Of Yoga 2.05 - Renunciation,
273:Mind is Maya, sat-asat: there is a field of embrace of the true and the false, the existent and the non-existent, ~ Sri Aurobindo, The Synthesis Of Yoga 1.11 - The Master of the Work,
274:Purity and concentration are indeed two aspects, feminine and masculine, passive and active, of the same status of being . ~ Sri Aurobindo, The Synthesis Of Yoga 2.04 - Concentration,
275:The circumstances that provoke our first entry into the path are not the real index of the thing that is at work in us. ~ Sri Aurobindo, The Synthesis Of Yoga Faith and Shakti,
276:The ultimate knowledge is that which perceives and accepts God in the universe as well as beyond the universe. ~ Sri Aurobindo, The Synthesis Of Yoga 0.02 - The Three Steps of Nature,
277:For integral self-possession we must be one not only with the Self, with God, but with all existences. ~ Sri Aurobindo, The Synthesis Of Yoga 2.10 - The Realisation of the Cosmic Self,
278:Science gives us the objective truth of existence and the superficial knowledge of our physical and vital being. ~ Sri Aurobindo, The Synthesis Of Yoga 2.20 - The Lower Triple Purusha,
279:The gnosis is not only light, it is force; it is creative knowledge, it is the self-effective truth of the divine Idea. ~ Sri Aurobindo, The Synthesis Of Yoga 2.22 - Vijnana or Gnosis,
280:The truth is always the One at work on itself, at play with itself, infinite in unity, infinite in multiplicity. ~ Sri Aurobindo, The Synthesis Of Yoga 2.09 - The Release from the Ego,
281:Even the highest spiritual realisation on the plane of mentality has in it something top-heavy, one-sided and exclusive. ~ Sri Aurobindo, The Synthesis Of Yoga 2.24 - Gnosis and Ananda,
282:The Divine Truth is greater than any religion or creed or scripture or idea or philosophy. ~ Sri Aurobindo, Letters on Himself and the Ashram Passages from The Synthesis of Yoga,
283:The liberation from an externalised ego sense is the first step towards the soul’s freedom and mastery. ~ Sri Aurobindo, The Synthesis Of Yoga 4.04 - The Perfection of the Mental Being,
284:The One Spirit who has mirrored some of His modes of being in the world and in the soul, is multiple in the Jiva. ~ Sri Aurobindo, The Synthesis Of Yoga 2.09 - The Release from the Ego,
285:The Purusha has that capacity; for the spirit within can always change and perfect the working of its nature. ~ Sri Aurobindo, The Synthesis Of Yoga 4.14 - The Power of the Instruments,
286:These limitations of his power, knowledge, life, delight of existence are the whole cause of man's dissatisfaction with himself and the universe. ~ Sri Aurobindo, The Synthesis Of Yoga ,
287:We must aim indeed at the Highest, the Source of all, the Transcendent but not to the exclusion of that which it transcends. ~ Sri Aurobindo, The Synthesis Of Yoga 2.04 - Concentration,
288:An inner passivity and an outer action independent of each other is a state of entire spiritual freedom. ~ Sri Aurobindo, The Synthesis Of Yoga 2.14 - The Passive and the Active Brahman,
289:the only thing that is to be eliminated is our own unconsciousness, the Ignorance and the results of the Ignorance. ~ Sri Aurobindo, The Synthesis Of Yoga 2.01 - The Object of Knowledge,
290:The true nirvāṇa is the release of all that is bindingly characteristic of the lower into the larger being of the Higher. ~ Sri Aurobindo, The Synthesis Of Yoga 2.24 - Gnosis and Ananda,
291:This equality and this oneness are the indispensable twin foundation we must lay down for a divine being, a divine consciousness, a divine action. ~ Sri Aurobindo, The Synthesis Of Yoga ,
292:A calm, equal and detached mind can alone reflect the peace or base the action of the liberated spirit. ~ Sri Aurobindo, The Synthesis Of Yoga Purification - Intelligence and Will,
293:If the egoism of the worker disappears, the egoism of the instrument may replace it or else prolong it in a disguise. ~ Sri Aurobindo, The Synthesis Of Yoga 1.11 - The Master of the Work,
294:The ego-sense is not indispensable to the world-play in which it is so active and so falsifies the truth of things. ~ Sri Aurobindo, The Synthesis Of Yoga 2.09 - The Release from the Ego,
295:The leader of the journey, the captain of the march, the first and most ancient priest of our sacrifice is the Will. ~ Sri Aurobindo, The Synthesis Of Yoga 2.01 - The Object of Knowledge,
296:The Self, the Divine, the Supreme Reality, the All, the Transcendent, - the One in all aspects is then the object of Yogic knowledge. ~ Sri Aurobindo, The Synthesis Of Yoga ,
297:The oneness which is brought about by the happy loss of the will of desire and the ego, is the essence of Mukti. ~ Sri Aurobindo, The Synthesis Of Yoga 4.08 - The Liberation of the Spirit,
298:All consciousness implies power, Shakti; where there is infinite consciousness of being, there is infinite power of being. ~ Sri Aurobindo, The Synthesis Of Yoga The Mystery of Love,
299:Behind the appearance of these opposites are their truths and the truths of the Eternal are not in conflict with each other. ~ Sri Aurobindo, The Synthesis Of Yoga 2.22 - Vijnana or Gnosis,
300:Even divine realisations must not be clung to, if they are not the divine realisation in its utter essentiality and completeness. ~ Sri Aurobindo, The Synthesis Of Yoga 2.05 - Renunciation,
301:There is nothing which is beyond the reach of the God-lover or denied to him; for he is the favorite of the Divine Lover and the self of the Beloved. ~ Sri Aurobindo, The Synthesis Of Yoga ,
302:Behind every exoteric religion there is an esoteric Yoga, an intuitive knowledge to which its faith is the first step. ~ Sri Aurobindo, The Synthesis Of Yoga 2.20 - The Lower Triple Purusha,
303:Desire is at once the motive of our actions, our lever of accomplishment and the bane of our existence. ~ Sri Aurobindo, The Synthesis Of Yoga 2.08 - The Release from the Heart and the Mind,
304:Man is not and cannot be wholly governed either in his thought or his action by the reason alone. ~ Sri Aurobindo, The Synthesis Of Yoga The Supramental Instruments - Thought-Process,
305:Religion is the first attempt of man to get beyond himself and beyond the obvious and material facts of his existence. ~ Sri Aurobindo, The Synthesis Of Yoga 2.20 - The Lower Triple Purusha,
306:Soul-existence is the real Individuality which stands behind the constant mutations of the thing we call our personality. ~ Sri Aurobindo, The Synthesis Of Yoga 2.11 - The Modes of the Self,
307:The breath of divine Power blows where it lists and fills today one and tomorrow another with the word or the puissance. ~ Sri Aurobindo, The Synthesis Of Yoga 1.11 - The Master of the Work,
308:The ego is in fact driven by the mechanism of Nature of which it is a part and the ego-will is not and cannot be a free will. ~ Sri Aurobindo, The Synthesis Of Yoga 4.16 - The Divine Shakti,
309:Ananda is the presence of the Self and Master of our being and the stream of its out-flowing can be the pure joy of his Lila. ~ Sri Aurobindo, The Synthesis Of Yoga 3.07 - The Ananda Brahman,
310:A supreme difficulty is Nature’s indication to us of a supreme conquest to be won and an ultimate problem to be solved ~ Sri Aurobindo, The Synthesis Of Yoga 0.02 - The Three Steps of Nature,
311:It is necessarily through the individual Self that we must arrive at the One, for that is the basis of all our experience. ~ Sri Aurobindo, The Synthesis Of Yoga 2.11 - The Modes of the Self,
312:Philosophy dealing with the principles of things must come to perceive the Principle of all these principles. ~ Sri Aurobindo, The Synthesis Of Yoga 2.25 - The Higher and the Lower Knowledge,
313:Yoga does not either in its path or in its attainment exclude and throw away the forms of the lower knowledge ~ Sri Aurobindo, The Synthesis Of Yoga 2.25 - The Higher and the Lower Knowledge,
314:Light is the source of all clearness and harmony even as the darkness of ignorance is the cause of all our stumblings. ~ Sri Aurobindo, The Synthesis Of Yoga 2.03 - The Purified Understanding,
315:The future like the past presents itself to knowledge in the supermind as a memory of the preknown. ~ Sri Aurobindo, The Synthesis Of Yoga The Supramental Instruments - Thought-Process,
316:Our Yoga is not undertaken for the sake of the acquisition of supermind itself but for the sake of the Divine. ~ Sri Aurobindo, The Synthesis Of Yoga 1.13 - The Supermind and the Yoga of Works,
317:The divine Nature, free and perfect and blissful, must be manifested in the individual in order that it may manifest in the world. ~ Sri Aurobindo, The Synthesis Of Yoga 1.12 - The Divine Work,
318:The silence of the Ineffable is a truth of divine being, but the Word which proceeds from that silence is also a truth. ~ Sri Aurobindo, The Synthesis Of Yoga 4.11 - The Perfection of Equality,
319:As individual egos we dwell in the Ignorance and judge everything by a broken, partial and personal standard of knowledge; ~ Sri Aurobindo, The Synthesis Of Yoga 2.15 - The Cosmic Consciousness,
320:As individual egos we dwell in the Ignorance and judge everything by a broken, partial and personal standard of knowledge; ~ Sri Aurobindo, The Synthesis Of Yoga 2.15 - The Cosmic Consciousness,
321:The universe is there as a truth in God even though the individual soul may have shut its eyes to it. ~ Sri Aurobindo, The Synthesis Of Yoga 2.06 - The Synthesis of the Disciplines of Knowledge,
322:All is determined by the Spirit, for all from subtlest existence to grossest matter is manifestation of the Spirit. ~ Sri Aurobindo, The Synthesis Of Yoga The Ladder of Self-Transcendence,
323:Our nature acts on a basis of confusion and restless compulsion to action, the Divine acts freely out of a fathomless calm. ~ Sri Aurobindo, The Synthesis Of Yoga 2.09 - The Release from the Ego,
324:The struggle of Mind to elevate life is the promise and condition of the conquest of life by that which is higher even than Mind. ~ Sri Aurobindo, The Synthesis Of Yoga 0.03 - The Threefold Life,
325:Consecration becomes in its fullness a devoting of all our being to the Divine; therefore also of all our thoughts and our works. ~ Sri Aurobindo, The Synthesis Of Yoga 3.04 - The Way of Devotion,
326:Even a blind and ignorant faith is a better possession than the sceptical doubt which turns its back on our spiritual possibilities. ~ Sri Aurobindo, The Synthesis Of Yoga Faith and Shakti,
327:To see divine possibility and overcome its play of obstacles constitutes the whole mystery and greatness of human existence. ~ Sri Aurobindo, The Synthesis Of Yoga 3.06 - The Delight of the Divine,
328:We have to realise the true self of ourselves and of all; and to realise the true self is to realise Sachchidananda. ~ Sri Aurobindo, The Synthesis Of Yoga 2.12 - The Realisation of Sachchidananda,
329:All intuitive knowledge comes more or less directly from the light of the self-aware spirit entering into the mind. ~ Sri Aurobindo, The Synthesis Of Yoga Towards the Supramental Time Vision,
330:We perceive that this miraculous development is not the result of our own efforts: an eternal Perfection is moulding us into its own image ~ Sri Aurobindo, The Synthesis Of Yoga The Four Aids [63],
331:It is only by the loss of the bound soul’s exclusive passion for its freedom that there can come an absolute liberation of our nature. ~ Sri Aurobindo, The Synthesis Of Yoga 2.24 - Gnosis and Ananda,
332:The height of love is the rapturous immersion of ourselves in unity of ecstatic delight with the object of our love and adoration. ~ Sri Aurobindo, The Synthesis Of Yoga 2.11 - The Modes of the Self,
333:To get the universal Ananda all our instruments must learn to take not any partial or perverse, but the essential joy of all things. ~ Sri Aurobindo, The Synthesis Of Yoga 4.12 - The Way of Equality,
334:The impersonal is a truth, the personal too is a truth; they are the same truth seen from two sides of our psychological activity. ~ Sri Aurobindo, The Synthesis Of Yoga 3.05 - The Divine Personality,
335:The Supreme has laid his luminous hand upon a chosen human vessel of his miraculous Light and Power and Ananda. ~ Sri Aurobindo, The Synthesis Of Yoga The Yoga of Divine Works,
336:In the actual state of humanity, it is the individual who must climb to this height as a pioneer and precursor. ~ Sri Aurobindo, The Synthesis Of Yoga 1.07 - Standards of Conduct and Spiritual Freedom,
337:The savage is perhaps not so much the first forefather of civilised man as the degenerate descendant of a previous civilisation. ~ Sri Aurobindo, The Synthesis Of Yoga 0.02 - The Three Steps of Nature,
338:It is not possible for the tongue of human speech to tell all the utter unity and all the eternal variety of the ananda of divine love. ~ Sri Aurobindo, The Synthesis Of Yoga The Mystery of Love,
339:The fear of death and the aversion to bodily cessation are the stigma left by his animal origin on the human being. ~ Sri Aurobindo, The Synthesis Of Yoga 2.07 - The Release from Subjection to the Body,
340:The heart’s faith and will in good are founded on a perception of the one Divine immanent in all things and leading the world. ~ Sri Aurobindo, The Synthesis Of Yoga 4.14 - The Power of the Instruments,
341:The Jiva cannot really become master except in proportion as he arrives at oneness with the Divine who is his supreme Self. ~ Sri Aurobindo, The Synthesis Of Yoga 4.17 - The Action of the Divine Shakti,
342: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. ~ Sri Aurobindo, The Synthesis Of Yoga 2.10 - The Realisation of the Cosmic Self,
343:Faith is necessary throughout and at every step because it is a needed assent of the soul and without this assent there can be no progress. ~ Sri Aurobindo, The Synthesis Of Yoga Faith and Shakti,
344:All harmony proceeds upon seen or given lines and carries with it a constant pulsation and rhythmic recurrence. ~ Sri Aurobindo, The Synthesis Of Yoga The Supramental Instruments - Thought-Process,
345:All pursuit of knowledge, if not vitiated by a too earthward tendency, tends to refine, to subtilise, to purify the being. ~ Sri Aurobindo, The Synthesis Of Yoga 2.25 - The Higher and the Lower Knowledge,
346:In whatever form and with whatever spirit we approach him, in that form and with that spirit he receives the sacrifice. ~ Sri Aurobindo, The Synthesis Of Yoga The Yoga of Divine Works,
347:The external renunciation is not the essential, but even that is necessary for a time, indispensable in many things and sometimes useful in all. ~ Sri Aurobindo, The Synthesis Of Yoga 2.05 - Renunciation,
348:The fault of our nature is first an inert subjection to the impacts of things as they come in upon the mind pell-mell without order or control. ~ Sri Aurobindo, The Synthesis Of Yoga 2.04 - Concentration,
349:The integral liberation comes when this passion for release, mumukṣutva, founded on distaste or vairāgya, is itself transcended. ~ Sri Aurobindo, The Synthesis Of Yoga 4.09 - The Liberation of the Nature,
350:Psychological self-knowledge is only the experience of the modes of the Self, it is not the realisation of the Self in its pure being. ~ Sri Aurobindo, The Synthesis Of Yoga 2.02 - The Status of Knowledge,
351:The Absolute is beyond personality and beyond impersonality, and yet it is both the Impersonal and the supreme Person and all persons. ~ Sri Aurobindo, The Synthesis Of Yoga 2.01 - The Object of Knowledge,
352:The Absolute is beyond the distinction of unity and multiplicity, and yet it is the One and the innumerable Many in all the universes. ~ Sri Aurobindo, The Synthesis Of Yoga 2.01 - The Object of Knowledge,
353:Spirit is the image of the Lord of the Yoga; mind and body are the means He has provided for reproducing that image in phenomenal existence. ~ Sri Aurobindo, The Synthesis Of Yoga 0.03 - The Threefold Life,
354:The reactions of the normal mind are a degradation of the divine values which would but for this degradation make this truth evident to us. ~ Sri Aurobindo, The Synthesis Of Yoga 4.12 - The Way of Equality,
355: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 ,
356:By knowledge we seek unity with the Divine in his conscious being: by works we seek also unity with the Divine in his conscious being. ~ Sri Aurobindo, The Synthesis Of Yoga 3.06 - The Delight of the Divine,
357:Fear, desire and sorrow are diseases of the mind; born of its sense of division and limitation, they cease with the falsehood that begot them. ~ Sri Aurobindo, The Synthesis Of Yoga 2.24 - Gnosis and Ananda,
358:Love without knowledge is a passionate and intense, but blind, crude, often dangerous thing, a great power, but also a stumbling-block. ~ Sri Aurobindo, The Synthesis Of Yoga 3.01 - Love and the Triple Path,
359:The faith of the heart and the life mind, like that of the intelligence, must be capable of a constant correction, enlarging and transformation. ~ Sri Aurobindo, The Synthesis Of Yoga Faith and Shakti,
360:The godhead of the reason, the intellectual Logos, is only a partial representative and substitute for the greater supramental Logos. ~ Sri Aurobindo, The Synthesis Of Yoga The Nature of the Supermind,
361:An abstract logic must always arrive, as the old systems arrived, at an infinite empty Negation or an infinite equally vacant Affirmation. ~ Sri Aurobindo, The Synthesis Of Yoga 2.01 - The Object of Knowledge,
362:The will of man works in the ignorance by a partial light or more often flickerings of light which mislead as much as they illuminate. ~ Sri Aurobindo, The Synthesis Of Yoga The Nature of the Supermind,
363:Neither the mental effort nor the spiritual impulse can suffice, divorced from each other, to overcome the immense resistance of material Nature. ~ Sri Aurobindo, The Synthesis Of Yoga 0.03 - The Threefold Life,
364:Yogic knowledge seeks to enter into a secret consciousness beyond mind which is only occultly here, concealed at the basis of all existence. ~ Sri Aurobindo, The Synthesis Of Yoga 2.02 - The Status of Knowledge,
365:Fear belongs to the lower nature, to the lower self, and in approaching the higher Self must be put aside before we can enter into its presence. ~ Sri Aurobindo, The Synthesis Of Yoga 3.03 - The Godward Emotions,
366:The physical body is therefore a basis of action, pratiṣṭhā, which cannot be despised, neglected or excluded from the spiritual evolution. ~ Sri Aurobindo, The Synthesis Of Yoga 4.10 - The Elements of Perfection,
367:The whole method of Yoga is psychological; it might almost be termed the consummate practice of a perfect psychological knowledge. ~ Sri Aurobindo, The Synthesis Of Yoga 2.25 - The Higher and the Lower Knowledge,
368:A perfection of the body as the outer instrument of a complete divine living on earth will be necessarily a part of the gnostic conversion. ~ Sri Aurobindo, The Synthesis Of Yoga 4.10 - The Elements of Perfection,
369: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,
370:We have to throw away the props of our weakness, the motives of the ego, the lures of our lower nature before we can deserve the divine union. ~ Sri Aurobindo, The Synthesis Of Yoga 3.02 - The Motives of Devotion,
371:We must not only have the possession of a pure self-existence independent of the world-play, but possess all existence as our ow. ~ Sri Aurobindo, The Synthesis Of Yoga 2.13 - The Difficulties of the Mental Being,
372:Ethics deals only with the desire-soul and the active outward dynamical part of our being; its field is confined to character and action. ~ Sri Aurobindo, The Synthesis Of Yoga 4.05 - The Instruments of the Spirit,
373:The mind is the ignorance attempting to know or it is the ignorance receiving a derivative knowledge: it is the action of Avidya. ~ Sri Aurobindo, The Synthesis Of Yoga The Supramental Thought and Knowledge,
374:The Vedantic formula of the Self in all things, all things in the Self and all things as becomings of the Self is the key to this richer and all-embracing Yoga. ~ Sri Aurobindo, The Synthesis Of Yoga [Intro-3 27],
375:We must be prepared to leave behind on the path not only that which we stigmatise as evil, but that which seems to us to be good, yet is not the one good. ~ Sri Aurobindo, The Synthesis Of Yoga 2.05 - Renunciation,
376:The many souls of the universal manifestation are only faces of the one Divine, the many minds, lives, bodies are only His masks and disguises. ~ Sri Aurobindo, The Synthesis Of Yoga 2.15 - The Cosmic Consciousness,
377:The self and the world are in an eternal close relation and there is a connection between them, not a gulf that has to be overleaped. ~ Sri Aurobindo, The Synthesis Of Yoga 2.10 - The Realisation of the Cosmic Self,
378:When we get back to our true being, the ego falls away from us; its place is taken by our supreme and integral self, the true individuality. ~ Sri Aurobindo, The Synthesis Of Yoga 2.18 - The Soul and Its Liberation,
379:Always we must keep ourselves open to the higher Word from above that does not confine itself to its own sense and the light of the Thought that carries in it its own opposites ~ Sri Aurobindo, The Synthesis Of Yoga ,
380:A oneness finding itself out in the variations of its own duality is the whole play of the soul with Nature in its cosmic birth and becoming. ~ Sri Aurobindo, The Synthesis Of Yoga 2.18 - The Soul and Its Liberation,
381:Experience shows that, in proportion as we deliver ourselves from the limiting mental and vital ego, we command a wider life, a larger existence. ~ Sri Aurobindo, The Synthesis Of Yoga 2.09 - The Release from the Ego,
382:There is nothing which is beyond the reach of the God-lover or denied to him; for he is the favourite of the divine Lover and the self of the Beloved. ~ Sri Aurobindo, The Synthesis Of Yoga The Mystery of Love,
383:The seeker of the integral state of knowledge must be free from attachment to action and equally free from attachment to inaction. ~ Sri Aurobindo, The Synthesis Of Yoga 2.07 - The Release from Subjection to the Body,
384:All sounds become to the supramentalised ear the voice of the Divine, himself born into sound, and a rhythm of the concord of the universal symphony. ~ Sri Aurobindo, The Synthesis Of Yoga The Supramental Sense,
385: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. ~ Sri Aurobindo, The Synthesis Of Yoga ,
386:The Self is there in the universe really and not falsely, supporting all that we have rejected, truly immanent in all things. ~ Sri Aurobindo, The Synthesis Of Yoga 2.06 - The Synthesis of the Disciplines of Knowledge,
387:On a certain level all knowledge presents itself as a remembering, because all is latent or inherent in the self of supermind. ~ Sri Aurobindo, The Synthesis Of Yoga The Supramental Instruments - Thought-Process,
388:We live in a false relation with our environment, because we know neither the universe nor ourselves for what they really are. ~ Sri Aurobindo, The Synthesis Of Yoga 2.06 - The Synthesis of the Disciplines of Knowledge,
389:Matter is a formation of life that has no real existence apart from the informing universal spirit which gives it its energy and substance. ~ Sri Aurobindo, The Synthesis Of Yoga 4.03 - The Psychology of Self-Perfection,
390:We prefer and put on almost unconsciously the garb which will look best in the eye that regards us from outside and we allow a veil to drop over the eye within. ~ Sri Aurobindo, The Synthesis Of Yoga 2.05 - Renunciation,
391:Still, right thought only becomes effective when in the purified understanding it is followed by other operations, by vision, by experience, by realisation. ~ Sri Aurobindo, The Synthesis Of Yoga 2.02 - The Status of Knowledge,
392:The body is given us as one instrument necessary to the totality of our works and it is to be used, not neglected, hurt, suppressed or abolished. ~ Sri Aurobindo, The Synthesis Of Yoga 4.14 - The Power of the Instruments,
393:Our dynamic self-fulfilment cannot be worked out so long as we remain in the egoistic consciousness, in the mind’s candle-lit darkness, in the bondage. ~ Sri Aurobindo, The Synthesis Of Yoga 2.01 - The Object of Knowledge,
394:Some reject life because it is tainted with grief and pain, but to the God-lover grief and pain become means of meeting with him, imprints of his pressure. ~ Sri Aurobindo, The Synthesis Of Yoga The Mystery of Love,
395:The higher mentality cannot be complete or secure so long as the inferior intelligence is able to deform it or even to bring in any of its own intermixture. ~ Sri Aurobindo, The Synthesis Of Yoga 4.20 - The Intuitive Mind,
396:The self of the finite individual must pour itself into the boundless finite and that cosmic spirit too must be exceeded in the transcendent Infinite. ~ Sri Aurobindo, The Synthesis Of Yoga 2.09 - The Release from the Ego,
397:The Spirit created the world for Ananda, enjoyment and possession of the many by the One, of the One by the many and of the many too by the many. ~ Sri Aurobindo, The Synthesis Of Yoga 4.05 - The Instruments of the Spirit,
398:When we have all the true delight of his being, then heaven is within ourselves, and wherever he is and we are, there we have the joy of his kingdom. ~ Sri Aurobindo, The Synthesis Of Yoga 3.06 - The Delight of the Divine,
399:The godhead in us is our spirit moving towards its own concealed perfection, must be a supreme spiritual law and truth of our nature. ~ Sri Aurobindo, The Synthesis Of Yoga 1.07 - Standards of Conduct and Spiritual Freedom,
400:There is nothing that is impossible to her who is the conscious Power and universal Goddess all-creative from eternity and armed with the Spirit’s omnipotence. ~ Sri Aurobindo, The Synthesis Of Yoga Faith and Shakti,
401:To arrive by the shortest way at the largest development of spiritual power and being and divinise by it a liberated nature in the whole range of human living is our inspiring motive. ~ Sri Aurobindo, The Synthesis Of Yoga ,
402:The cleansed and emptied cup is filled with the wine of divine love and delight and no longer with the sweet and bitter poison of passion. ~ Sri Aurobindo, The Synthesis Of Yoga 2.08 - The Release from the Heart and the Mind,
403:Yoga is the conscious and perfect seeking of union with the Divine towards which all the rest was an ignorant and imperfect moving and seeking. ~ Sri Aurobindo, The Synthesis Of Yoga 2.25 - The Higher and the Lower Knowledge,
404:The Vedantic formula of the Self in all things, all things in the Self and all things as becomings of the Self is the key to this richer and all-embracing Yoga. ~ Sri Aurobindo, The Synthesis Of Yoga 0.03 - The Threefold Life,
405:A divine Descent no less than an ascent to the Divine is possible; there is a prospect of the bringing down of a future perfection and a present deliverance. ~ Sri Aurobindo, The Synthesis Of Yoga 1.11 - The Master of the Work,
406:Agreat part of our thoughts and feelings come into us from outside, from our fellow-men, both from individuals and from the collective mind of humanity. ~ Sri Aurobindo, The Synthesis Of Yoga 2.19 - The Planes of Our Existence,
407:Altruism and indifference are often its most effective disguises; so draped, it will riot boldly in the very face of the divine spies who are missioned to hunt it out. ~ Sri Aurobindo, The Synthesis Of Yoga 2.05 - Renunciation,
408:The beginning of Science is the examination of the truths of the world-force that underlie its apparent workings such as our senses represent them to be. ~ Sri Aurobindo, The Synthesis Of Yoga 2.03 - The Purified Understanding,
409:The major part of the work done in the universe is accomplished without any interference of desire; it proceeds by the calm necessity and spontaneous law of Nature. ~ Sri Aurobindo, The Synthesis Of Yoga 1.12 - The Divine Work,
410:In a complete silence only is the Silence heard; in a pure peace only is its Being revealed. Therefore to us the name of That is the Silence and the Peace. ~ Sri Aurobindo, The Synthesis Of Yoga 2.03 - The Purified Understanding,
411:And if it is a play of the All-Existence, then we may well consent to play out our part in it with grace and courage, well take delight in the game along with our divine Playmate. ~ Sri Aurobindo, The Synthesis Of Yoga 2.05 - Renunciation,
412: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. ~ Sri Aurobindo, The Synthesis Of Yoga 1.01 - The Four Aids,
413:A divine quietism discovers the immaculate eternity of the Spirit, a divine kinetism adds to it the right pure undeviating action of the soul, mind and body. ~ Sri Aurobindo, The Synthesis Of Yoga 4.05 - The Instruments of the Spirit,
414:Any final recoil from the physical life must be a turning away from the completeness of the divine Wisdom and a renunciation of its aim in earthly manifestation. ~ Sri Aurobindo, The Synthesis Of Yoga 0.02 - The Three Steps of Nature,
415:In Nature in the infinite scale of being there are no wide gulfs, no abrupt chasms to be overleaped, but a melting of one thing into another, a subtle continuity. ~ Sri Aurobindo, The Synthesis Of Yoga 2.19 - The Planes of Our Existence,
416:Spirit is the image of the Lord of the Yoga; mind and body are the means He has provided for reproducing that image in phenomenal existence. ~ Sri Aurobindo, The Synthesis Of Yoga The Conditions of the Synthesis,
417:In relation to the individual the Supreme is our own true and highest self, that which ultimately we are in our essence, that of which we are in our manifested nature. ~ Sri Aurobindo, The Synthesis Of Yoga 2.01 - The Object of Knowledge,
418:In relation to the individual the Supreme is our own true and highest self, that which ultimately we are in our essence, that of which we are in our manifested nature. ~ Sri Aurobindo, The Synthesis Of Yoga 2.01 - The Object of Knowledge,
419:The knowledge of the Self includes also the knowledge of the principles of Being, its fundamental modes and its relations with the principles of the phenomenal universe. ~ Sri Aurobindo, The Synthesis Of Yoga 2.11 - The Modes of the Self,
420:The Power of self-aware existence, whether drawn into itself or acting in the works of its consciousness and force, its knowledge and its will, Chit and Tapas, Chit and its Shakti,-that is Prakriti. ~ Sri Aurobindo, The Synthesis Of Yoga ,
421:The Power of self-aware existence, whether drawn into itself or acting in the works of its consciousness and force, its knowledge and its will, Chit and Tapas, Chit and its Shakti,-that is Prakriti. ~ Sri Aurobindo, The Synthesis Of Yoga ,
422:Man is obliged by a Power within him to be the labourer of a more or less conscious self-evolution that shall lead him to self-mastery and self-knowledge. ~ Sri Aurobindo, The Synthesis Of Yoga The Supramental Thought and Knowledge,
423:The body is not only the necessary outer instrument of the physical part of action, but for the purposes of this life a base or pedestal also for all inner action. ~ Sri Aurobindo, The Synthesis Of Yoga 4.14 - The Power of the Instruments,
424:The nature of mind is that it lives between half-lights and darkness, amid probabilities and possibilities, amid partly grasped aspects, amid incertitudes and half certitudes. ~ Sri Aurobindo, The Synthesis Of Yoga 4.20 - The Intuitive Mind,
425:The pleasant is not always the right thing, the object to be preferred and selected, nor the unpleasant the wrong thing, the object to be shunned and rejected. ~ Sri Aurobindo, The Synthesis Of Yoga Purification - The Lower Mentality,
426:To know the highest Truth and to be in harmony with it is the condition of right being, to express it in all that we are, experience and do is the condition of right living. ~ Sri Aurobindo, The Synthesis Of Yoga 2.11 - The Modes of the Self,
427:Mind cannot arrive at identity with the Absolute even when by a stretch of the intellect it conceives the idea, but can only disappear into it in a swoon or extinction. ~ Sri Aurobindo, The Synthesis Of Yoga The Nature of the Supermind,
428:The sacrifice and the divine return for our sacrifice then become a gladly accepted means towards our last perfection; for it is recognised now as the road to the fulfilment in us of the eternal purpose. ~ Sri Aurobindo, The Synthesis Of Yoga ,
429:This growth of the conscious being, an expansion, an increasing self-expression, a more and more harmonised development of his constituent members is the whole meaning and all the pith of human existence. ~ Sri Aurobindo, The Synthesis Of Yoga ,
430:To know and possess our true Self in the essential and the universal is to discover the essential and the universal delight of existence, self-bliss and all-bliss. ~ Sri Aurobindo, The Synthesis Of Yoga 2.12 - The Realisation of Sachchidananda,
431:The widest synthesis of perfection possible to thought is the sole effort entirely worthy of those whose dedicated vision perceives that God dwells concealed in humanity. ~ Sri Aurobindo, The Synthesis Of Yoga 0.05 - The Synthesis of the Systems,
432:To be first in tune with the Infinite, in harmony with the Divine, and then to be unified with the Infinite, taken into the Divine is its condition of perfect strength and mastery. ~ Sri Aurobindo, The Synthesis Of Yoga 2.17 - The Soul and Nature,
433:No knowledge can be true knowledge which subjects itself to the senses or uses them otherwise than as first indices whose data have constantly to be corrected and overpassed. ~ Sri Aurobindo, The Synthesis Of Yoga 2.03 - The Purified Understanding,
434:The Eternal is bound neither by quality nor absence of quality, neither by Personality nor by Impersonality; He is Himself, beyond all our positive and all our negative definitions. ~ Sri Aurobindo, The Synthesis Of Yoga 2.11 - The Modes of the Self,
435:The intuitive mind is not yet the wide sunlight of truth, but a constant play of flashes of it keeping lighted up a basic state of ignorance or of half-knowledge and indirect knowledge. ~ Sri Aurobindo, The Synthesis Of Yoga 4.20 - The Intuitive Mind,
436:the recipient of the sacrifice ::: Whoever the recipient, whatever the gift, it is the Supreme, the Eternal in things, who receives and accepts it, even if it be rejected or ignored by the immediate recipient. ~ Sri Aurobindo, The Synthesis Of Yoga ,
437:Man is given faith in himself, his ideas and his powers that he may work and create and rise to greater things and in the end bring his strength as a worthy offering to the altar of the Spirit. ~ Sri Aurobindo, The Synthesis Of Yoga Faith and Shakti,
438:The divine Narayana of whom the universe is only one ray is revealed and fulfilled in man; the complete man is Nara-Narayana and in that completeness he symbolises the supreme mystery of existence. ~ Sri Aurobindo, The Synthesis Of Yoga 2.05 - Renunciation,
439:But the centre of all resistance is egoism and this we must pursue into every covert and disguise and drag it out and slay it; for its disguises are endless and it will cling to every shred of possible self-concealment. ~ Sri Aurobindo, The Synthesis Of Yoga ,
440:Realised mental being and realised spiritual being are really two different planes in the arrangement of our existence, the one superior and divine, the other inferior and human. ~ Sri Aurobindo, The Synthesis Of Yoga 2.13 - The Difficulties of the Mental Being,
441:Science at its limits, even physical Science, is compelled to perceive in the end the infinite, the universal, the spirit, the divine intelligence and will in the material universe. ~ Sri Aurobindo, The Synthesis Of Yoga 2.25 - The Higher and the Lower Knowledge,
442:Philosophy not only purifies the reason and predisposes it to the contact of the universal and the infinite, but tends to stabilise the nature and create the tranquillity of the sage. ~ Sri Aurobindo, The Synthesis Of Yoga 2.25 - The Higher and the Lower Knowledge,
443:If we surrender our conscious will and allow it to be made one with the will of the Eternal, then, and then only, shall we attain to a true freedom; ~ Sri Aurobindo, The Synthesis Of Yoga The Yoga of Divine Works,
444: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,
445:The mind of ignorance relies on a certain foundation or element of relative or moral certainties, but for the rest a dealing with probabilities and possibilities is its chief resource. ~ Sri Aurobindo, The Synthesis Of Yoga Towards the Supramental Time Vision,
446:But it is in itself a secondary aim[transcending the ego]; to find, know and possess the Divine existence, consciousness and nature and to live in it for the Divine is our true aim and the one perfection to which we must aspire. ~ Sri Aurobindo, The Synthesis Of Yoga ,
447: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. ~ Sri Aurobindo, The Synthesis Of Yoga ,
448:On the other hand, every energy or activity that we can convert from its allegiance to the lower and dedicate to the service of the higher is so much gained on our road, so much taken from the powers that oppose our progress. ~ Sri Aurobindo, The Synthesis Of Yoga ,
449:The development of the experience in its rapidity, its amplitude, the intensity and power of its results, depends primarily, in the beginning of the path and long after, on the aspiration and personal effort of the sadhaka. ~ Sri Aurobindo, The Synthesis Of Yoga Agenda Vol 8,
450:The purpose and law of the birth-series is for the soul in the body to rise from plane to plane and substitute always the rule of the higher for the rule of the lower play even down to the material field. ~ Sri Aurobindo, The Synthesis Of Yoga 2.24 - Gnosis and Ananda,
451:All the rest is either auxiliary and subordinate or accidental and otiose; that only matters which sustains and helps the evolution of his nature and the growth or rather the progressive unfolding and discovery of his self and spirit. ~ Sri Aurobindo, The Synthesis Of Yoga ,
452:The passion of pity with its impure elements of physical repulsion and emotional inability to bear the suffering of others has to be rejected and replaced by the higher divine compassion. ~ Sri Aurobindo, The Synthesis Of Yoga 2.08 - The Release from the Heart and the Mind,
453:The human intellect is too much afraid of error precisely because it is too much attached to a premature sense of certitude and a too hasty eagerness for positive finality in what it seems to seize of knowledge. ~ Sri Aurobindo, The Synthesis Of Yoga Faith and Shakti,
454:The proper function of the life-energy is to do what it is bidden by the divine principle in us, to reach to and enjoy what is given to it by that indwelling Divine and not to desire at all. ~ Sri Aurobindo, The Synthesis Of Yoga 2.08 - The Release from the Heart and the Mind,
455:Nature seeks the Divine in her own symbols: Yoga goes beyond Nature to the Lord of Nature, beyond universe to the Transcendent and can return with the transcendent light and power, with the fiat of the Omnipotent. ~ Sri Aurobindo, The Synthesis Of Yoga 0.03 - The Threefold Life,
456:If we fail in our immediate aim, it is because he has intended the failure; often our failure or ill-result is the right road to a truer issue than an immediate and complete success would have put in our reach. ~ Sri Aurobindo, The Synthesis Of Yoga 1.11 - The Master of the Work,
457:Always indeed it is the higher Power that acts. Our sense of personal effort and aspiration comes from the attempt of the egoistic mind to identify itself in a wrong and imperfect way with the workings of the divine Force. ~ Sri Aurobindo, The Synthesis Of Yoga 1.01 - The Four Aids,
458:Faith is a support from above; it is the brilliant shadow thrown by a secret light that exceeds the intellect and its data; it is the heart of a hidden knowledge that is not at the mercy of immediate appearances. ~ Sri Aurobindo, The Synthesis Of Yoga 1.11 - The Master of the Work,
459:For whatever desires still trouble his being, he must, if he accepts the high aim of Yoga, put them away from him into the hands of the Lord within us. The supreme Power will deal with them for the good of the Sadhaka and for the good of all. ~ Sri Aurobindo, The Synthesis Of Yoga ,
460:It is to have the soul free from craving and attachment, but free from the attachment to inaction as well as from the egoistic impulse to action, free from attachment to the forms of virtue as well as from the attraction to sin. ~ Sri Aurobindo, The Synthesis Of Yoga 2.05 - Renunciation,
461:the demand on us ::: This, in short, is the demand made on us, that we should turn our whole life into a conscious sacrifice. Every moment and every movement of our being is to be resolved into a continuous and devoted self-giving to the Eternal. ~ Sri Aurobindo, The Synthesis Of Yoga ,
462:The truest reason why we must seek liberation is not to be delivered, individually, from the sorrow of the world, though that deliverance too will be given to us, but that we may be one with the Divine, the Supreme, the Eternal. ~ Sri Aurobindo, The Synthesis Of Yoga 1.12 - The Divine Work,
463:It is for this meaningful development of consciousness by thought, will, emotion, desire, action and experience, leading in the end to a supreme divine self-discovery, that Man, the mental being, has entered into the material body. ~ Sri Aurobindo, The Synthesis Of Yoga Self-Surrender in Works,
464:It is always the originating supermind that contains within itself the true values, significances and relations of the other parts of our being and its unfolding is the condition of the integral possession of our self and nature. ~ Sri Aurobindo, The Synthesis Of Yoga The Supramental Sense,
465:when it arrives at an intellectual perception or conclusion, to attach no final value to it, but rather look upward, refer all to the divine principle and wait as in complete silence as it can command for the light from above. ~ Sri Aurobindo, The Synthesis Of Yoga 2.03 - The Purified Understanding,
466:The intelligence can also follow this trend, but is ceases then to be the pure intellect; it calls in its power of imagination to its aid, it becomes the image-maker, the creator of symbols and values, a spiritual artist and poet. ~ Sri Aurobindo, The Synthesis Of Yoga 3.05 - The Divine Personality,
467:And if we can thus be free in the spirit, we shall find out all the wonder of God's workings; we shall find that in inwardly renouncing everything we have lost nothing. 'By all this abandoned thou shalt come to enjoy the All.' ~ Sri Aurobindo, The Synthesis Of Yoga The Yoga of Integral Knowledge,
468:fruits of the sacrifice ::: The soul knows that it does not give itself to God in vain; claiming nothing, it yet receives the infinite riches of the divine Power and Presence. ~ Sri Aurobindo, The Synthesis Of Yoga The Yoga of Divine Works,
469:But all life, when we look behind its appearances, is a vast Yoga of Nature who attempts in the conscious and the subconscious to realise her perfection in an ever-increasing expression of her yet unrealised potentialities and to unite herself with her own divine reality. ~ Sri Aurobindo, The Synthesis Of Yoga 6,
470:Everything must be given to the Divine within us, to the universal All and to the transcendent Supreme. An absolute concentration of our will, our heart and our thought on that one and manifold Divine, an unreserved self-consecration of our whole being to the Divine alone ~ Sri Aurobindo, The Synthesis Of Yoga 89,
471:The power of Love supramentalised can take hold of all living relations without hestitation or danger and turn them Godwards delivered from their crude, mixed and petty human settings and sublimated into the happy material of a divine life. ~ Sri Aurobindo, The Synthesis Of Yoga The Ascent of the Sacrifice - 2,
472:The object of a Yoga of spiritual knowledge can be nothing else than this eternal Reality, this Self, this Brahman, this Transcendent that dwells over all and in all and is manifest yet concealed in the individual, manifest yet disguised in the universe. ~ Sri Aurobindo, The Synthesis Of Yoga 2.01 - The Object of Knowledge,
473:Always we must repeat to the doubting intellect the promise of the Master, 'I will deliver thee from all sin and evil; do not grieve.' At the end, the flickerings of faith will cease; for we shall see his face and feel always the Divine Presence. ~ Sri Aurobindo, The Synthesis Of Yoga 1.11 - The Master of the Work,
474: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; ~ Sri Aurobindo, The Synthesis of Yoga ,
475:An essential movement of the Yoga is to draw back from the outward ego sense by which we are identified with the action of mind, life and body and live inwardly in the soul. The liberation from an externalised ego sense is the first step towards the soul's freedom and mastery. ~ Sri Aurobindo, The Synthesis Of Yoga 633,
476:a sign of progress ::: We may even come to feel that the body is in a certain sense non-existent except as a sort of partial expression of our vital force and of our mentality. These experiences are signs that the mind is coming to a right poise regarding the body... ~ Sri Aurobindo, The Synthesis Of Yoga 2.05 - Renunciation,
477:The mind can reflect the Infinite, it can dissolve itself into it, it can live in it by a large passivity, it can take its suggestions and act them out in its own way, a way always fragmentary, derivative and subject to a greater or less deformation, but ~ Sri Aurobindo, The Synthesis Of Yoga The Nature of the Supermind,
478:The supermind is a Truth-Consciousness in which the Divine Reality, fully manifested, no longer works with the instrumentation of the Ignorance; a truth of status of being which is absolute becomes dynamic in a truth of energy and activity of the being which is self-existent and perfect. ~ Sri Aurobindo, The Synthesis Of Yoga 280,
479: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 it ~ Sri Aurobindo, The Synthesis Of Yoga The Ascent of the Sacrifice - II,
480:If we call in rajas again to correct this error and bid it ally itself to sattwa and by their united agency endeavour to get rid of the dark principle, we find that we have elevated our action, but that there is again subjection to rajasic eagerness, passion, disappointment, suffering, anger. ~ Sri Aurobindo, The Synthesis Of Yoga 250,
481:Afterwards we may more easily find the one common principle and the one common power from which all derive their being and tendency, towards which all subconsciously move and in which, therefore, it is possible for all consciously to unite. ~ Sri Aurobindo, The Synthesis Of Yoga The Conditions of the Synthesis,
482: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 mans unconverted state and the revelation of the Divine within him. ~ Sri Aurobindo, The Synthesis Of Yoga ,
483:Our personal life and our communal life, our commerce with ourselves and our commerce with our fellows are founded on a falsity and are therefore false in their recognised principles and methods, although through all this error a growing truth continually ~ Sri Aurobindo, The Synthesis Of Yoga 2.06 - The Synthesis of the Disciplines of Knowledge,
484: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 Yoga of Divine Works,
485:\“… we must not only cut asunder the snare of the mind and the senses, but flee also beyond the snare of the thinker, the snare of the theologian and the church-builder, the meshes of the Word and the bondage of the Idea\” [[p. 330](/cwsa/23/renunciation ~ \“… we must not only cut asunder the snare of the mind and the senses, but flee also beyond the snare of the thinker the snare of the theologian and the church-builder,
486:In fact, however, the divine Strength, often unobserved and behind the veil, substitutes itself for our weakness and supports us through all our failings of faith, courage and patience. It makes the blind to see and the lame to stride over the hills. ~ Sri Aurobindo, The Synthesis Of Yoga The Conditions of the Synthesis,
487:... In all is the one Self, the one Divine is all; all are in the Divine, all are the Divine and there is nothing else in the universe, - this thought or this faith is the whole background until it becomes the whole substance of the consciousness of the worker. ... ~ Sri Aurobindo, The Synthesis Of Yoga The Sacrifice and the Lord of the Sacrifice [112],
488:As the servant and disciple of the Master has no business with pride or egoism because all is done for him from above, so also he has no right to despond because of his personal deficiencies or the stumblings of his nature. For the Force that works in him is impersonal -- or superpersonal-and infinite. ~ Sri Aurobindo, The Synthesis Of Yoga 1.01 - The Four Aids,
489:The passage from the lower to the higher is the aim of Yoga; and this passage may effect itself by the rejection of the lower and escape into the higher, - the ordinary view-point, - or by the transformation of the lower and its elevation to the higher Nature. it is this, rather, that must be the aim of an integral Yoga. ~ Sri Aurobindo, The Synthesis Of Yoga ,
490:As individual egos we dwell in the Ignorance and judge everything by a broken, partial and personal standard of knowledge; we experience everything according to the capacity of a limited consciousness and force and are therefore unable to give a divine response or set the true value upon any part of cosmic experience. ~ Sri Aurobindo, The Synthesis Of Yoga 396,
491:Our purpose in Yoga is to exile the limited outward-looking ego and enthrone God in its place as the ruling Inhabitant of the nature. And this means, first, to disinherit desire and no longer accept the enjoyment of desire as the ruling human motive. The ... ~ Sri Aurobindo, The Synthesis Of Yoga The Yoga of Divine Works,
492:three knots binding us to our lower nature ::: Again our renunciation must obviously be an inward renunciation; especially and above all, a renunciation of attachment and the craving of desire in the senses and the heart, of self-will in the thought and action and of egoism in the centre of the consciousness. ~ Sri Aurobindo, The Synthesis Of Yoga 2.05 - Renunciation,
493:WILL, KNOWLEDGE and love are the three divine powers in human nature and the life of man, and they point to the three paths by which the human soul rises to the divine. The integrality of them, the union of man with God in all the three, must therefore, as we have seen, be the foundation of an integral Yoga. ~ Sri Aurobindo, The Synthesis Of Yoga 3.01 - Love and the Triple Path,
494:This cannot be done without an uncompromising abolition of the ego-sense at its very basis and source. In the path of Knowledge one attempts this abolition, negatively by a denial of the reality of the ego, positively by a constant fixing of the thought upon the idea of the One and the Infinite in itself or the One and Infinite everywhere. ~ Sri Aurobindo, The Synthesis Of Yoga ,
495:And even the All is at first too hard for him; for he himself in his active consciousness is a limited and selective formation and can open himself only to that which is in harmony with his limited nature. There are things in the All which are too hard for his comprehension or seem too terrible to his sensitive emotions and cowering sensations. ~ Sri Aurobindo, The Synthesis Of Yoga ,
496:The aim of a human perfection must include, if it is to deserve the name, two things, self-mastery and a mastery of the surroundings; it must seek for them in the greatest degree of these powers which is at all attainable by our human nature. Man's urge of self-perfection is to be, in the ancient language, svarat and samrat, self-ruler and king. ~ Sri Aurobindo, The Synthesis Of Yoga ,
497:three first approaches of Karma Yoga ::: Equality, renunciation of all desire for the fruit of our works, action done as a sacrifice to the supreme Lord of our nature and of all nature, - these are the three first Godward approaches in the Gita's way of Karmayoga. ~ Sri Aurobindo, The Synthesis Of Yoga The Yoga of Divine Works,
498:The material movements are an exterior notation by which the soul represents its perceptions of certain truths of the Infinite and makes them effective in the terms of Substance. These things are a language, a notation, a hieroglyphic, a system of symbols, not themselves the deepest truest sense of the things they intimate. ~ Sri Aurobindo, The Synthesis Of Yoga 2.01 - The Object of Knowledge,
499:The triple Path of devotion, knowledge and works ... seizes on certain central principles, the intellect, the heart, the will, and seeks to convert their normal operations by turning them away from their ordinary and external preoccupations and activities and concentrating them on the Divine. ~ Sri Aurobindo, The Synthesis Of Yoga The Conditions of the Synthesis,
500:Our object is to change into the divine nature, but the divine nature is not a mental or moral but a spiritual condition, difficult to achieve, difficult even to conceive by our intelligence. The Master of our work and our Yoga knows the thing to be done, and we must allow him to do it in us by his own means and in his own manner. ~ Sri Aurobindo, The Synthesis Of Yoga 1.11 - The Master of the Work,
501: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. ~ Sri Aurobindo, The Synthesis Of Yoga The Yoga of Divine Works,
502:[the nature of the psychic being ::: 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. ~ Sri Aurobindo, The Synthesis Of Yoga The Ascent of the Sacrifice - 1,
503:The intellectual understanding is only the lower buddhi; there is another and a higher buddhi which is not intelligence but vision, is not understanding but rather an over-standings in knowledge, and does not seek knowledge and attain it in subjection to the data it observes but possesses already the truth and brings it out in the terms of a revelatory and intuitional thought. ~ Sri Aurobindo, The Synthesis Of Yoga ,
504: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,
505:the four standards of spiritual conduct ::: There are four main standards of human conduct that make an ascending scale. The first is personal need, preference and desire; the second is the law and good of the collectivity; the third is an ideal ethic; the last is the highest divine law of the nature. ~ Sri Aurobindo, The Synthesis Of Yoga The Yoga of Divine Works,
506:the one thing needful ::: To know, be and possess the Divine is the one thing needful and it includes or leads up to all the rest; towards the sole good we have to drive and this attained, all the rest that the divine Will chooses for us, all the necessary form and manifestation, will be added. ~ Sri Aurobindo, The Synthesis Of Yoga The Conditions of the Synthesis,
507:That Self, Lord, Brahman we would know that we may realise our unity with it and with all that it manifests and in that unity we would live. For we demand of knowledge that it shall unite; the knowledge that divides must always be a partial knowing good for certain practical purposes; the knowledge that unites is the knowledge. ~ Sri Aurobindo, The Synthesis Of Yoga 2.06 - The Synthesis of the Disciplines of Knowledge,
508:In the first movement of self-preparation, the period of personal effort, the method we have to use is this concentration of the whole being on the Divine that it seeks and, as its corollary, this constant rejection, throwing out, katharsis, of all that is not the true Truth of the Divine. An entire consecration of all that we are, think, feel and do will be the result of this persistence. ~ Sri Aurobindo, The Synthesis Of Yoga ,
509: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. ~ Sri Aurobindo, The Synthesis Of Yoga 1.01 - The Four Aids,
510:powers of freedom from subjection to the body ::: By a similar process the habit by which the bodily nature associates certain forms and degrees of activity with strain, fatigue, incapacity can be rectified and the power, freedom, swiftness, effectiveness of the work whether physical or mental which can be done with this bodily instrument marvelously increased, doubled, tripled, decupled. ~ Sri Aurobindo, The Synthesis Of Yoga 2.05 - Renunciation,
511:But in the Rajayogic Samadhi there are different grades of status, - that in which the mind, though lost to outward objects, still muses, thinks, perceives in the world of thought, that in which the mind is still capable of primary thought-formations and that in which, all out-darting of the mind even within itself having ceased, the soul rises beyond thought into the silence of the Incommunicable and Ineffable. ~ Sri Aurobindo, The Synthesis Of Yoga ,
512:upon a supramental collective ::: But if a collectivity or group could be formed of those who had reached the supramental perfection, there indeed some divine creation could take shape; a new earth could descend that would be a new heaven, a world of supamental light could be created here amidst the receding darkness of this terrestrial ignorance. ~ Sri Aurobindo, The Synthesis Of Yoga The Yoga of Divine Works,
513:All knowledge is ultimately the knowledge of God, through himself, through Nature, through her works. Mankind has first to seek this knowledge through the external life; for until its mentality is sufficiently developed, spiritual knowledge is not really possible, and in proportion as it is developed, the possibilities of spiritual knowledge become richer and fuller. ~ Sri Aurobindo, The Synthesis Of Yoga The Yoga of Integral Knowledge,
514:All that the Light from above asks of us that it may begin its work is a call from the soul and a sufficient point of support in the mind. This support can be reached through an insistent idea of the Divine in the thought, a corresponding will in the dynamic parts, an aspiration, a faith, a need in the heart. Any one of these may lead or predominate, if all cannot move in unison or in an equal rhythm. ~ Sri Aurobindo, The Synthesis Of Yoga The Yoga of Divine Works,
515:But if we desire to make the most of the opportunity that this life gives us, if we wish to respond adequately to the call we have received and to attain to the goal we have glimpsed, not merely advance a little towards it, it is essential that there should be an entire self-giving. The secret of success in Yoga is to regard it not as one of the aims to be pursued in life, but as the one and only aim, not as an important part of life, but as the whole of life. ~ Sri Aurobindo, The Synthesis Of Yoga ,
516: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. ~ Sri Aurobindo, The Synthesis Of Yoga Yoga of Divine Works,
517: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,
518:the Divine Personalities ::: But behind all these and in them he has felt a Divinity who is all these things, a Bringer of Light, a Guide and All-Knower, a Master of Force, A Giver of Bliss, Friend, Helper, Father, Mother, Playmate in the world-game, an absolute Master of his being, his souls Beloved and Lover. All relations known to human personality are there in the souls contact with the Divine; but they rise towards superhuman levels and compel him towards a divine nature. ~ Sri Aurobindo, The Synthesis Of Yoga ,
519:for in the unseen providence of things our greatest difficulties are our best opportunities. A supreme difficulty is Nature's indication to us of a supreme conquest to be won and an ultimate problem to be solved; it is not a warning of an inextricable snare to be shunned or of an enemy too strong for us from whom we must flee. Equally, the vital and nervous energies in us are there for a great utility; they too demand the divine realisation of their possibilities in our ultimate fulfilment. ~ Sri Aurobindo, The Synthesis Of Yoga ,
520:Yet would the ideal working of an integral Yoga be a movement, even from the beginning, integral in its process and whole and many-sided in its progress. In any case our present preoccupation is with a Yoga, integral in its aim and complete movement, but starting from works and proceeding by works althrough at each step more and more moved by a vivifying divine love and more and more illumined by a helping divine knowledge. ~ Sri Aurobindo, The Synthesis Of Yoga The Yoga Of Divine Works,
521:the first period of endurance ::: Ordinarily we have to begin with a period of endurance; for we must learn to confront, to suffer and to assimilate all contacts. Each fiber must be taught not to wince away from that which pains and repels and not to run eagerly towards that which pleases and attracts, but rather to accept, to face, to bear and to conquer. ... This is the stoical period of the preparation of equality, its most elementary and yet its heroic age. ~ Sri Aurobindo, The Synthesis Of Yoga Equality and the Annihilation Of Ego,
522: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. ~ Sri Aurobindo, The Synthesis Of Yoga ,
523: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 ,
524:it is better to wander ::: 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 ones 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. ~ Sri Aurobindo, The Synthesis Of Yoga The Ascent of the Sacrifice - 1,
525:Purusha and Prakriti ::: ... On one side he becomes aware of a witness recipient observing experiencing Consciousness which does not appear to act but for which all these activities inside and outside us seem to be undertaken and continue. On the other side he is aware at the same time of an executive Force or an energy of Process which is seen to constitute, drive and guide all conceivable activities and to create a myraid form visible to us and invisible and use them as stable supports for its incessant flux of action and creation. ~ Sri Aurobindo, The Synthesis Of Yoga ,
526:At best we have only the poor relative freedom which by us is ignorantly called free-will. But that is at bottom illusory, since it is the modes of Nature that express themselves through our personal will; it is force of Nature, grasping us, ungrasped by us that determines what we shall will and how we shall will it. Nature, not an independent ego, chooses what object we shall seek, whether by reasoned will or unreflecting impulse, at any moment of our existence. ~ Sri Aurobindo, The Synthesis Of Yoga The Yoga of Divine Works,
527:Mind, heart, life, body are to do the works of the Divine, all the works which they do now and yet more, but to do them divinely, as now they do not do them. This is the first appearance of the problem before him on which the seeker of perfection has to lay hold, that it is not a negative, prohibitory, passive or quietistic, but a positive, affirmative, active purity which is his object. A divine quietism discovered the immaculate eternity of the Spirit, a divine kinetism adds to it the right pure undeviating action of the soul, mind and body. ~ Sri Aurobindo, The Synthesis Of Yoga ,
528:We have to know ourselves as the self, the spirit, the eternal; we have to exist consciously in our true being. Therefore this must be our primary, if not our first one and all-absorbing idea and effort in the path of knowledge. But when we have realised the eternal self that we are, when we have become that inalienably, we have still a secondary aim, to establish the true relation between this eternal self that we are and the mutable existence and mutable world which till now we had falsely taken for our real being and our sole possible status. ~ Sri Aurobindo, The Synthesis Of Yoga ,
529:Yoga, as Swami Vivekananda has said, may be regarded as a means of compressing one's evolution into a single life or a few years or even a few months of bodily existence. A given system of Yoga, then, can be no more than a selection or a compression, into narrower but more energetic forms of intensity, of the general methods which are already being used loosely, largely, in a leisurely movement, with a profuser apparent waste of material and energy but with a more complete combination by the great Mother in her vast upward labour. ~ Sri Aurobindo, The Synthesis Of Yoga 0.01 - Life and Yoga,
530:the philosophic second period of indifference ::: There is next a period of high-seated impartiality and indifference in which the soul becomes free from exultation and depression and escapes from the snare of eagerness of joy as from the dark net of the pangs of grief and suffering. All things and persons and forces, all thoughts and feelings and sensations and actions, one's own no less than those of others, are regarded from above by a spirit that remains intact and immutable and is not disturbed by these things. ~ Sri Aurobindo, The Synthesis Of Yoga 1.09 - Equality and the Annihilation of Ego,
531:And in a recent unique example, in the life of Ramakrishna Paramhansa, we see a colossal spiritual capacity first driving straight to the divine realisation, taking, as it were, the kingdom of heaven by violence, and then seizing upon one Yogic method after another and extracting the substance out of it with an incredible rapidity, always to return to the heart of the whole matter, the realisation and possession of God by the power of love, by the extension of inborn spirituality into various experience and by the spontaneous play of an intuitive knowledge. ~ Sri Aurobindo, The Synthesis Of Yoga ,
532:way of the Integral Yogin ::: Nor is the seeker of the integral fulfilment permitted to solve too arbitrarily even the conflict of his own inner members. He has to harmonise deliberate knowledge with unquestioning faith; he must conciliate the gentle soul of love with the formidable need of power; the passivity of the soul that lives content in transcendent calm has to be fused with the activity of the divine helper and the divine warrior. ... An all-inclusive concentration is the difficult achievement towards which he must labour. ~ Sri Aurobindo, The Synthesis Of Yoga 1.02 - Self-Consecration,
533:That status of knowledge is then the aim of this path and indeed of all paths when pursued to their end, to which intellectual discrimination and conception and all concentration and psychological self-knowledge and all seeking by the heart through love and by the senses through beauty and by the will through power and works and by the soul through peace and joy are only keys, avenues, first approaches and beginnings of the ascent which we have to use and to follow till the wide and infinite levels are attained and the divine doors swing open into the infinite Light. ~ Sri Aurobindo, The Synthesis Of Yoga ,
534:The Divine is in his essence infinite and his manifestation too is multitudinously infinite. If that is so, it is not likely that our true integral perfection in being and in nature can come by one kind of realisation alone; it must combine many different strands of divine experience. It cannot be reached by the exclusive pursuit of a single line of identity till that is raised to its absolute; it must harmonise many aspects of the Infinite. An integral consciousness with a multiform dynamic experience is essential for the complete transformation of our nature. ~ Sri Aurobindo, The Synthesis Of Yoga p. 114,
535:Only, all is directed to the one aim, directed towards God, filled with the idea of the divine, infinite, universal existence so that the outward-going, sensuous, pragmatical preoccupation of the lower knowledge with phenomena and forms is replaced by the one divine preoccupation. After attainment the same character remains. The Yogin continues to know and see God in the finite and be a channel of God-consciousness and God-action in the world; therefore the knowledge of the world and the enlarging and uplifting of all that appertains to life comes within his scope. ~ Sri Aurobindo, The Synthesis Of Yoga 517,
536:In reality, thought is only a scout and pioneer; it can guide but not command or effectuate. The leader of the journey, the captain of the march, the first and most ancient priest of our sacrifice is the Will. This Will is not the wish of the heart or the demand or preference of the mind to which we often give the name. It is that inmost, dominant and often veiled conscious force of our being and of all being, Tapas, Shakti, Sraddha, that sovereignly determines our orientation and of which the intellect and the heart are more or less blind and automatic servants and instruments. ~ Sri Aurobindo, The Synthesis Of Yoga ,
537:The customary routine, the customary institutions, the inherited or habitual forms of thought, - these things are the life-breath of their nostrils. They admit and jealously defend the changes compelled by the progressive mind in the past, but combat with equal zeal the changes that are being made by it in the present.For to the material man the living progressive thinker is an ideologue, dreamer or madman. The old Semites who stoned the living prophets and adored their memories when dead, were the very incarnation of this instinctive and unintelligent principle in Nature. ~ Sri Aurobindo, The Synthesis Of Yoga ,
538:As gnostic knowledge, will and ananda are a direct instrumentation of spirit and can only be won by growing into the spirit, into divine being, this growth has to be the first aim of our Yoga. The mental being has to enlarge itself into the oneness of the Divine before the Divine will perfect in the soul of the individual its gnostic outflowering. That is the reason why the triple way of knowledge, works and love becomes the key-note of the whole Yoga, for that is the direct means for the soul in mind to rise to its highest intensities where it passes upward into the divine oneness. ~ Sri Aurobindo, The Synthesis Of Yoga ,
539:Purusha and Prakriti in their union and duality arise from the being of Sachchidananda. Self-conscious existence is the essential nature of the Being; that is Sat or Purusha. The Power of self-aware existence, whether drawn into itself or acting in the works of its consciousness and force, its knowledge and its will, Chit and Tapas, Chit and its Shakti,-that is Prakriti. Delight of being, Ananda, is the eternal truth of the union of this conscious being and its conscious force whether absorbed in itself or else deployed in the inseparable duality of its two aspects. ~ Sri Aurobindo, The Synthesis Of Yoga 2.17 - The Soul and Nature,
540:Vainly the sands of Time have been strewn with the ruins of empires,Signs that the gods had left, but in vain. For they look for a nation,One that can conquer itself having conquered the world, but they find none. ~ Sri Aurobindo, The Synthesis Of Yoga 2.05 - Renunciation,
541:compensation for sacrificed discipline of the lesser for greater ::: ...a passage from a lesser satisfaction to a greater Ananda. There is only one thing painful in the beginning to a raw or turbid part of the surface nature; it is the indispensable discipline demanded, the denial necessary for the merging of the incomplete ego. But for that there can be a speedy and enormous compensation in the discovery of a real greater or ultimate completeness in others, in all things, in the cosmic oneness, in the freedom of the transcendent Self and Spirit, in the rapture of the touch of the Divine. ~ Sri Aurobindo, The Synthesis Of Yoga ,
542:sacrifice, the redeeming principle ::: The law of sacrifice is the common divine action that was thrown out into the world in its beginning as a symbol of the solidarity of the universe. It is by the attraction of this law that a divinising principle, a saving power descends to limit and correct and gradually to eliminate the errors of an egoistic and self-divided creation. This descent, this sacrifice of the Purusha, the Divine Soul, submitting itself to Force and Matter so that it may inform and illuminate them, is the seed of redemption of this world of Inconscience and Ignorance. ~ Sri Aurobindo, The Synthesis Of Yoga 106,
543:[the third aid, the inner guide, guru ::: 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. ~ Sri Aurobindo, The Synthesis Of Yoga 1.01 - The Four Aids,
544: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. ~ Sri Aurobindo, The Synthesis Of Yoga ,
545: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. ~ Sri Aurobindo, The Synthesis Of Yoga The Ascent Of The Sacrifice - I,
546:the lord of the sacrifice and the measure of our works ::: The Divine, the Eternal is the Lord of our sacrifice of works and union with him in all our being and consciousness and in its expressive instruments is the one object of the sacrifice; the steps of the sacrifice of works must therefore be measured, first, by the growth in our nature of something that brings us nearer to the Divine Nature, but secondly also by an experience of the Divine, his presence, his manifestation to us, an increasing closeness and union with that Presence. ~ Sri Aurobindo, The Synthesis Of Yoga The Sacrifice,
547:The system of negation is indispensable to it in order to get rid of its own definitions and limited experience; it is obliged to escape through a vague Indefinite into the Infinite. For it lives in a closed prison of constructions and representations that are necessary for its action but are not the self-existent truth either of Matter or Life or Mind or Spirit. But if we can once cross beyond the Minds frontier twilight into the vast plane of supramental Knowledge, these devices cease to be indispensable. supermind has quite another, a positive and direct and living experience of the supreme Infinite. ~ Sri Aurobindo, The Synthesis Of Yoga ,
548:There is a period, more or less prolonged, of internal effort and struggle in which the individual will has to reject the darkness and distortions of the lower nature and to put itself resolutely or vehemently on the side of the divine Light. The mental energies, the heart's emotions, the vital desires, the very physical being have to be compelled into the right attitude or trained to admit and answer to the right influences. It is only then, only when this has been truly done, that the surrender of the lower to the higher can be effected, because the sacrifice has become acceptable. ~ Sri Aurobindo, The Synthesis Of Yoga 1.01 - The Four Aids,
549:But if human mind can become capable of the glories of the divine Light, human emotion and sensibility can be transformed into the mould and assume the measure and movement of the supreme Bliss, human action not only represent but feel itself to be the motion of a divine and non-egoistic Force and the physical substance of our being suffiently partake of the purity of the supernal essence, suffiently unify plasticity and durable constancy to support and prolong these highest experiences and agencies, then all the long labour of Nature will end in a crowning justification and her evolutions reveal their profound significance. ~ Sri Aurobindo, The Synthesis Of Yoga ,
550:the inability to know ::: In sum, it may be safely affirmed that no solution offered can be anything but provisional until a supramental Truth-consciousness is reached by which the appearances of things are put in their place and their essence revealed and that in them which derives straight from the spiritual essence. In the meanwhile our only safety is to find a guiding law of spiritual experience - or else to liberate a light within that can lead us on the way until that greater direct Truth-consciousness is reached above us or born within us. ~ Sri Aurobindo, The Synthesis Of Yoga The Ascent of the Sacrifice - 1,
551:abolishing the ego ::: In the path of Knowledge one attempts this abolition, negatively by a denial of the reality of the ego, positively by a constant fixing of the thought upon the idea of the One and the Infinite in itself or the One and Infinite everywhere. This, if persistently done, changes in the end the mental outlook on oneself and the whole world and there is a kind of mental realisation; but afterwards by degrees or perhaps rapidly and imperatively and almost at the beginning the mental realisation deepens into spiritual experience - a realisation in the very substance of our being. ~ Sri Aurobindo, The Synthesis Of Yoga 2.09 - The Release from the Ego,
552:For it is in God alone, by the possession of the Divine only that all the discords of life can be resolved, and therefore the raising of men towards the Divine is in the end the one effective way of helping mankind. All the other activities and realisations of our self-experience have their use and power, but in the end these crowded sidetracks or these lonely paths must circle round to converge into the wideness of the integral way by which the liberated soul transcends all, embraces all and becomes the promise and the power of the fulfilment of all in their manifested being of the Divine. ~ Sri Aurobindo, The Synthesis Of Yoga 2.18 - The Soul and Its Liberation,
553:But while it is difficult for man to believe in something unseen within himself, it is easy for him to believe in something which he can image as extraneous to himself. The spiritual progress of most human beings demands an extraneous support, an object of faith outside us. It needs an external image of God; or it needs a human representative, - Incarnation, Prophet or Guru; or it demands both and receives them. For according to the need of the human soul the Divine manifests himself as deity, as human divine or in simple humanity - using that thick disguise, which so successfully conceals the Godhead, for a means of transmission of his guidance. ~ Sri Aurobindo, The Synthesis Of Yoga ,
554:The ego cannot see where it is being led; it revolts against the leading, loses confidence, loses courage. These failings would not matter; for the divine Guide within is not offended by our revolt, not discouraged by our want of faith or repelled by our weakness; he has the entire love of the mother and the entire patience of the teacheR But by withdrawing our assent from the guidance we lose the consciousness, though not all the actuality-not, in any case, the eventuality -of its benefit. And we withdraw our assent because we fail to distinguish our higher Self from the lower through which he is preparing his self-revelation. ~ Sri Aurobindo, The Synthesis Of Yoga 1.01 - The Four Aids,
555:The true intuition on the contrary carries in itself its own guarantee of truth; it is sure and infallible within its limits. And so long as it is pure intuition and does not admit into itself any mixture of sense-error or intellectual ideation, it is never contradicted by experience: the intuition may be verified by the reason or the sense-perception afterwards, but its truth does not depend on that verification, it is assured by an automatic self-evidence. ... For the true intuition proceeds from the self-existent truth of things and is secured by that self-existent truth and not by any indirect, derivatory or dependent method of arriving at knowledge. ~ Sri Aurobindo, The Synthesis Of Yoga ,
556:If a division of works has to be made, it is between those that are nearest to the heart of the sacred flame and those that are least touched or illumined by it because they are more at a distance, or between the fuel that burns strongly or brightly and the logs that if too thickly heaped on the altar may impede the ardour of the fire by their damp, heavy and diffused abundance. But otherwise, apart from this division, all activities of knowledge that seek after or express Truth are in themselves rightful materials for a complete offering ; none ought necessarily to be excluded from the wide framework of the divine life. ~ Sri Aurobindo, The Synthesis Of Yoga The Ascent of the Sacrifice - 1,
557:Self-justification is always a sign of ego and ignorance. ~ Sri Aurobindo, The Synthesis Of Yoga The Supramental Sense,
558:The highest truth, the integral self-knowledge is not to be gained by this self-blinded leap into the Absolute but by a patient transit beyond the mind into the Truth-consciousness where the Infinite can be known, felt, seen, experienced in all the fullness of its unending riches. And there we discover this Self that we are to be not only a static tenuous vacant Atman but a great dynamic Spirit individual, universal and transcendent. That Self and Spirit cannot be expressed by the mind's abstract generalisations; all the inspired descriptions of the seers and mystics cannot exhaust its contents and its splendours. ~ Sri Aurobindo, The Synthesis Of Yoga The Integral Knowledge,
559:It is therefore sufficient to start by one of them and find the point at which it meets the other at first parallel lines of advance and melts into them by its own widenings. At the same time a more difficult, complex, wholly powerful process would be to start, as it were, on three lines together, on a triple wheel of soul-poweR But the consideration of this possibility must be postponed till we have seen what are the conditions and means of the Yoga of self-perfection. For we shall see that this also need not be postponed entirely, but a certain preparation of it is part of and a certain initiation into it proceeds by the growth of the divine works, love and knowledge. ~ Sri Aurobindo, The Synthesis Of Yoga ,
560:[two grappling hooks for the Divine to lay hold upon one's nature] As he can use his thinking mind and will to restrain and correct his life impulses, so too he can bring in the action of a still higher luminous mentality aided by the deeper soul in him, the psychic being, and supersede by these greater and purer motive-powers the domination of the vital and sensational force that we call desire. He can entirely master or persuade it and offer it up for transformation to its divine Master. This higher mentality and this deeper soul, the psychic element in mall, are the two grappling hooks by which the Divine can lay hold upon his nature. ~ Sri Aurobindo, The Synthesis Of Yoga 1.02 - Self-Consecration,
561:But the vijnana or gnosis is not only truth but truth power, it is the very working of the infinite and divine nature; it is the divine knowledge one with the divine will in the force and delight of a spontaneous and luminous and inevitable self-fulfilment. By the gnosis, then, we change our human into a divine nature. But even the intuitive reason is not the gnosis; it is only an edge of light of the supermind finding its way by flashes of illumination into the mentality like lightnings in dim and cloudy places. Its inspirations, revelations, intuitions, self-luminous discernings are messages from a higher knowledge-plane that make their way opportunely into our lower level of consciousness. ~ Sri Aurobindo, The Synthesis Of Yoga ,
562:I am not this, not that, neti, neti ::: We say then to the mind This is a working of Prakriti, this is neither thyself nor myself; stand back from it. We shall find, if we try, that the mind has this power of detachment and can stand back from the body not only in idea, but in act and as it were physically or rather vitally. This detachment of the mind must be strengthened by a certain attitude of indifference to the things of the body; we must not care essentially about its sleep or its waking, its movement or its rest, its pain or its pleasure, its health or ill-health, its vigour or its fatigue, its comfort or its discomfort, or what it eats or drinks. ~ Sri Aurobindo, The Synthesis Of Yoga 2.07 - The Release from Subjection to the Body,
563:all life is yoga.. ::: In the right view both of life and of Yoga all life is either consciously or subconsciously a Yoga. For we mean by this term a methodised effort towards self-perfection by the expression of the secret potentialities latent in the being and - highest condition of victory in that effort - union of the human individual with the universal and transcendent Existence we see partially expressed in man and in the Cosmos. But all life, when we look behind its appearances, is a vast Yoga of Nature who attempts in the conscious and the subconscious to realise her perfection in an ever-increasing expression of her yet unrealised potentialities and to unite herself with her own divine reality. ~ Sri Aurobindo, The Synthesis Of Yoga 6,
564:... All the works of mind and intllect 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, these again transformed into the dynamic outpourings of the Overmind radiance, and those 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. ~ Sri Aurobindo, The Synthesis Of Yoga The Ascent of the Sacrifice - 1,
565:It is not one's self, but the band of the spirit's inner enemies that we have to discourage, expel, slay upon the altar of the growth of the spirit; these can be ruthlessly excised, whose names are desire, wrath, inequality, greed, attachment to outward pleasures and pains, the cohort of usurping demons that are the cause of the soul's errors and sufferings. These should be regarded not as part of oneself but as intruders and perverters of our self's real and diviner nature; these have to be sacrificed in the harsher sense of the word, whatever pain in going they may throw by reflection on the consciousness of the seeker. ~ Sri Aurobindo, The Synthesis Of Yoga The Yoga of Divine Works,
566:But his most important capacity is that of developing the powers of the higher principles in himself, a greater power of life, a purer light of mind, the illumination of supermind, the infinite being, consciousness and delight of spirit. By an ascending movement he can develop his human imperfection towards that greater perfection. But whatever his aim, however exalted his aspiration, he has to begin from the law of his present imperfection, to take full account of it and see how it can be converted to the law of a possible perfection. This present law of his being starts from the inconscience of the material universe, an involution of the soul in form and subjection to material nature; and ~ Sri Aurobindo, The Synthesis Of Yoga The Psychology Of Perfection,
567:The surest way towards this integral fulfilment is to find the Master of the secret who dwells within us, open ourselves constantly to the divine Power which is also the divine Wisdom and Love and trust to it to effect the conversion. But it is difficult for the egoistic consciousness to do this at all at the beginning. And, if done at all, it is still difficult to do it perfectly and in every strand of our nature. It is difficult at first because our egoistic habits of thought, of sensation, of feeling block up the avenues by which we can arrive at the perception that is needed. It is difficult afterwards because the faith, the surrender, the courage requisite in this path are not easy to the ego-clouded soul. ~ Sri Aurobindo, The Synthesis Of Yoga game test3,
568:The principle of Bhakti Yoga is to utilise all the normal relations of human life into which emotion enters and apply them no longer to transient worldly relations, but to the joy of the All-Loving, the All-Beautiful and the All-Blissful. Worship and meditation aroused only for the preparation and increase of intensity of the divine relationship. And this Yoga is catholic in its use of all emotional relations, so that even enmity and opposition to God, considered as an intense, impatient and perverse form of Love, is conceived as a possible means of realisation and salvation. This path, too, as ordinarily practised, leads away from world-existence to an absorption, of another kind than the Monists, in the Transcendent and Supra-cosmic. ~ Sri Aurobindo, The Synthesis Of Yoga ,
569: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 ,
570:The Gita replies with its third great secret of the divine life. All action must be done in a more and more Godward and finally a God-possessed consciousness; our works must be a sacrifice to the Divine and in the end a surrender of all our being, mind, will, heart, sense, life and body to the One must make God-love and God-service our only motive. This transformation of the motive force and very character of works is indeed its master idea; it is the foundation of its unique synthesis of works, love and knowledge. In the end not desire, but the consciously felt will of the Eternal remains as the sole driver of our action and the sole originator of its initiative. ~ Sri Aurobindo, The Synthesis Of Yoga The Yoga of Divine Works,
571:three paths as one ::: We can see also that in the integral view of things these three paths are one. Divine Love should normally lead to the perfect knowledge of the Beloved by perfect intimacy, thus becoming a path of Knowledge, and to divine service, thus becoming a path of Works. So also should perfect Knowledge lead to perfect Love and Joy and a full acceptance of the works of That which is known; dedicated Works to the entire love of the Master of the Sacrifice and the deepest knowledge of His ways and His being. It is in the triple path that we come most readily to the absolute knowledge, love and service of the One in all beings and in the entire cosmic manifestation. ~ Sri Aurobindo, The Synthesis Of Yoga Introduction - The Conditions of the Synthesis,
572:The full recognition of this inner Guide, Master of the Yoga, lord, light, enjoyer and goal of all sacrifice and effort, is of the utmost importance in the path of integral perfection. It is immaterial whether he is first seen as an impersonal Wisdom, Love and Power behind all things, as an Absolute manifesting in the relative and attracting it, as one's highest Self and the highest Self of all, as a Divine Person within us and in the world, in one of his-or her-numerous forms and names or as the ideal which the mind conceives. In the end we perceive that he is all and more than all these things together. The mind's door of entry to the conception of him must necessarily vary according to the past evolution and the present nature. ~ Sri Aurobindo, The Synthesis Of Yoga 1.01 - The Four Aids,
573:the fundamental experience ::: There must awake in us a constant indwelling and enveloping nearness, a vivid perception, a close feeling and communion, a concrete sense and contact of a true and infinite Presence always and everywhere. That Presence must remain with us as the living, pervading Reality in which we and all things exist and move and act, and we must feel it always and everywhere, concrete, visible, inhabiting all things; it must be patent to us as closely as their inmost Spirit. To see, to feel, to sense, to contact in every way and not merely to conceive this Self and Spirit here in all existences and to feel with the same vividness all existences in this Self and Spirit, is the fundamental experience which must englobe all other knowledge. ~ Sri Aurobindo, The Synthesis Of Yoga ,
574:But what Nature aims at for the mass in a slow evolution, Yoga effects for the individual by a rapid revolution. It works by a quickening of all her energies, a sublimation of all her faculties. While she develops the spiritual life with difficulty and has constantly to fall back from it for the sake of her lower realisations, the sublimated force, the concentrated method of Yoga can attain directly and carry with it the perfection of the mind and even, if she will, the perfection of the body. Nature seeks the Divine in her own symbols: Yoga goes beyond Nature to the Lord of Nature, beyond universe to the Transcendent and can return with the transcendent light and power, with the fiat of the Omnipotent. ~ Sri Aurobindo, The Synthesis Of Yoga The Conditions Of The Synthesis,
575:[the four aids ::: YOGA-SIDDHI, the perfection that comes from the practice of Yoga, can be best attained by the combined working of four great instruments. There is, first, the knowledge of the truths, principles, powers and processes that govern the realisation - sastra. Next comes a patient and persistent action on the lines laid down by this knowledge, the force of our personal effort - utsaha. There intervenes, third, uplifting our knowledge and effort into the domain of spiritual experience, the direct suggestion, example and influence of the Teacher - guru. Last comes the instrumentality of Time - kala; for in all things there is a cycle of their action and a period of the divine movement. ~ Sri Aurobindo, The Synthesis Of Yoga The Yoga of Divine Works,
576:It is only when after long and persistent concentration or by other means the veil of the mind is rent or swept aside, only when a flood of light breaks over the awakened mentality, jyotirmaya brahman, and conception gives place to a knowledge-vision in which the Self is as present, real, concrete as a physical object to the physical eye, that we possess in knowledge; for we have seen. After that revelation, whatever fadings of the light, whatever periods of darkness may afflict the soul, it can never irretrievably lose what it has once held. The experience is inevitably renewed and must become more frequent till it is constant; when and how soon depends on the devotion and persistence with which we insist on the path and besiege by our will or our love the hidden Deity. ~ Sri Aurobindo, The Synthesis Of Yoga game test3,
577:The consciousness of the transcendent Absolute with its consequence in individual and universal is the last, the eternal knowledge. Our minds may deal with it on various lines, may build upon it conflicting philosophies, may limit, modify, overstress, understress sides of the knowledge, deduce from it truth or error; but our intellectual variations and imperfect statements make no difference to the ultimate fact that if we push thought and experience to their end, this is the knowledge in which they terminate. The object of a Yoga of spiritual knowledge can be nothing else than this eternal Reality, this Self, this Brahman, this Transcendent that dwells over all and in all and is manifest yet concealed in the individual, manifest yet disguised in the universe. ~ Sri Aurobindo, The Synthesis Of Yoga The Object of Knowledge.,
578:All true Truth of love and of the works of love the psychic being accepts in their place: but its flame mounts always upward and it is eager to push the ascent from lesser to higher degrees of Truth, since it knows that only by the ascent to a highest Truth and the descent of that highest Truth can Love be delivered from the cross and placed upon the throne; for the cross is the sign of the Divine Descent barred and marred by the transversal line of a cosmic deformation which turns it into a stake of suffering and misfortune. Only by the ascent to the original Truth can the deformation be healed and all the works of love, as too all the works of knowledge and of life, be restored to a divine significance and become part of an integral spiritual existence. ~ Sri Aurobindo, The Synthesis Of Yoga The Ascent of the Sacrifice - 1,
579:Only, in all he sees God, sees the supreme reality, and his motive of work is to help mankind towards the knowledge of God and the possession of the supreme reality. He sees God through the data of science, God through the conclusions of philosophy, God through the forms of Beauty and the forms of Good, God in all the activities of life, God in the past of the world and its effects, in the present and its tendencies, in the future and its great progression. Into any or all of these he can bring his illumined vision and his liberated power of the spirit. The lower knowledge has been the step from which he has risen to the higher; the higher illumines for him the lower and makes it part of itself, even if only its lower fringe and most external radiation. ~ Sri Aurobindo, The Synthesis Of Yoga 2.25 - The Higher and the Lower Knowledge,
580:Therefore, also, an integral liberation. Not only the freedom born of unbroken contact and identification of the individual being in all its parts with the Divine, sayujya-mukti, by which it can become free even in its separation, even in the duality; not only the salokya-mukti by which the whole conscious existence dwells in the same status of being as the Divine, in the state of Sachchidananda; but also the acquisition of the divine nature by the transformation of this lower being into the human image of the Divine, sadharmya-mukti, and the complete and final release of all, the liberation of the consciousness from the transitory mould of the ego and its unification with the One Being, universal both in the world and the individual and transcendentally one both in the world and beyond all universe. ~ Sri Aurobindo, The Synthesis Of Yoga ,
581:the soul alone ensures sincerity ::: It is here that the emergence of the secret psychic being in us as the leader of the sacrifice is of the utmost importance; for this inmost being alone can bring with it the full power of the spirit in the act, the soul in the symbol. It alone can assure, even while the spiritual consciousness is incomplete, the perennial freshness and sincerity and beauty of the symbol and prevent it from becoming a dead form or a corrupted and corrupting magic; it alone can preserve for the act its power with its significance. All the other members of our being, mind, life-force, physical or body consciousness, are too much under the control of the Ignorance to be a sure instrumentation and much less can they be a guide or the source of an unerring impulse. ~ Sri Aurobindo, The Synthesis Of Yoga The Ascent of the Sacrifice - 2,
582:The transformation of our superficial, narrow and fragmentary human way of thinking, seeing, feeling and being into a deep and wide spiritual consciousness and an integrated inner and outer existence and of our ordinary human living into the divine way of life must be its central purpose. The means towards this supreme end is a self-giving of all our nature to the Divine. Everything must be given to the Divine within us, to the universal All and to the transcendent Supreme. An absolute concentration of our will, our heart and our thought on that one and manifold Divine, an unreserved self-consecration of our whole being to the Divine alone - this is the decisive movement, the turning of the ego to That which is infinitely greater than itself, its self-giving and indispensable surrender ~ Sri Aurobindo, The Synthesis Of Yoga Self-Surrender in Works - The Way of the Gita,
583:The power to do nothing, which is quite different from indolence, incapacity or aversion to action and attachment to inaction, is a great power and a great mastery; the power to rest absolutely from action is as necessary for the Jnanayogin as the power to cease absolutely from thought, as the power to remain indefinitely in sheer solitude and silence and as the power of immovable calm. Whoever is not willing to embrace these states is not yet fit for the path that leads towards the highest knowledge; whoever is unable to draw towards them, is as yet unfit for its acquisition....Still, periods of absolute calm, solitude and cessation from works are highly desirable and should be secured as often as possible for that recession of the soul into itself which is indispensable to knowledge. ~ Sri Aurobindo, The Synthesis Of Yoga The Freedom from Subjection to the Being,
584:It is not enough to devote ourselves by the reading of Scriptures or by the stress of philosophic reasoning to an intellectual understanding of the Divine; for at the end of our long mental labour we might know all that has been said of the Eternal, possess all that can be thought about the Infinite and yet we might not know him at all. This intellectual preparation can indeed be the first stage in a powerful Yoga, but it is not indispensable: it is not a step which all need or can be called upon to take. Yoga would be impossible, except for a very few, if the intellectual figure of knowledge arrived at by the speculative or meditative Reason were its indispensable condition or a binding preliminary. All that the Light from above asks of us that it may begin its work is a call from the soul and a sufficient point of support in the mind. ~ Sri Aurobindo, The Synthesis Of Yoga ,
585:The Yoga that we seek must also be an integral action of Nature, and the whole difference between the Yogin and the natural man will be this, that the Yogin seeks to substitute in himself for the integral action of the lower Nature working in and by ego and division the integral action of the higher Nature working in and by God and unity. If indeed our aim be only an escape from the world to God, synthesis is unnecessary and a waste of time; for then our sole practical aim must be to find out one path out of the thousand that lead to God, one shortest possible of shortcuts, and not to linger exploring different paths that end in the same goal. But if our aim be a transformation of our integral being into the terms of God-existence, it is then that a synthesis becomes necessary. ~ Sri Aurobindo, The Synthesis Of Yoga The Conditions of the Synthesis,
586:potential limitation of Yogic methods ::: But as in physical knowledge the multiplication of scientific processes has its disadvantages, as it tends, for instance, to develop a victorious artificiality which overwhelms our natural human life under a load of machinery and to purchase certain forms of freedom and mastery at the price of an increased servitude, so the preoccupation with Yogic processes and their exceptional results may have its disadvantages and losses. The Yogin tends to draw away from the common existence and lose his hold upon it; he tends to purchase wealth of spirit by an impoverishment of his human activities, the inner freedom by and outer death. If he gains God, he loses life, or if he turns his efforts outward to conquer life, he is in danger of losing God... ~ Sri Aurobindo, The Synthesis Of Yoga Introduction - The Conditions of the Synthesis,
587:What then are the lines of Karmayoga laid down by the Gita? Its key principle, its spiritual method, can be summed up as the union of two largest and highest states or powers of consciousness, equality and oneness. The kernel of its method is an unreserved acceptance of the Divine in our life as in our inner self and spirit. An inner renunciation of personal desire leads to equality, accomplishes our total surrender to the Divine, supports a delivery from dividing ego which brings us oneness. The kernal of its method is an unreserved acceptance of the Divine in our life as in our inner self and spirit. An inner renunciation of personal desire leads to equality, accomplishes our total surrender to the Divine, supports a delivery from dividing ego which brings us oneness. ~ Sri Aurobindo, The Synthesis Of Yoga The Yoga of Divine Works,
588:It is true that the root of all this evil is the ego-sense and that the seat of the conscious ego-sense is the mind itself; but in reality the conscious mind only reflects an ego already created in the subconscious mind in things, the dumb soul in the stone and the plant which is present in all body and life and only finally delivered into voicefulness and wakefulness but not originally created by the conscious mind. And in this upward procession it is the life-energy which has become the obstinate knot of the ego, it is the desire-mind which refuses to relax the knot even when the intellect and the heart have discovered the cause of their ills and would be glad enough to remove it; for the Prana in them is the Animal who revolts and who obscures and deceives their knowledge and coerces their will by his refusal. ~ Sri Aurobindo, The Synthesis Of Yoga 2.08 - The Release from the Heart and the Mind,
589:Ordinarily, the Word from without, representative of the Divine, is needed as an aid in the work of self-unfolding; andit may be either a word from the past or the more powerful word of the living Guru. In some cases this representative wordis only taken as a sort of excuse for the inner power to awakenand manifest; it is, as it were, a concession of the omnipotent andomniscient Divine to the generality of a law that governs Nature The usual agency of this revealing is the Word, the thing heard (sruta ´ ). The Word may come to us from within; it may come to us from without. But in either case, it is only an agency for setting the hidden knowledge to work. The word within maybe the utterance of the inmost soul in us which is always opento the Divine; or it may be the word of the secret and universal Teacher who is seated in the hearts of all. ~ Sri Aurobindo, The Synthesis Of Yoga 1.01 - The Four Aids,
590:The method we have to pursue, then, is to put our whole conscious being into relation and contact with the Divine and to call Him in to transform our entire being into His, so that in a sense God Himself, the real Person in us, becomes the Sadhaka of the sadhana as well as the Master of the Yoga by whom the lower personality is used as the centre of a divine transfiguration and the instrument of its own perfection. In effect, the pressure of the Tapas, the force of consciousness in us dwelling in the Idea of the divine Nature upon that which we are in our entirety, produces its own realisation. The divine and all-knowing and all-effecting descends upon the limited and obscure, progressively illumines and energises the whole lower nature and substitutes its own action for all the terms of the inferior human light and mortal activity. ~ Sri Aurobindo, The Synthesis Of Yoga The Conditions of the Synthesis,
591:renunciation as a means ::: Therefore renunciation must be for us merely an instrument and not an object; nor can it be the only or the chief instrument since our object is the fulfilment of the Divine in the human being, a positive aim which cannot be reached by negative means. The negative means can only be for the removal of that which stands in the way of the positive fulfilment. It must be a renunciation, a complete renunciation of all that is other than and opposed to the divine self-fulfilment and a progressive renunciation of all that is a lesser or only a partial achievement. We shall have no attachment to our life in the world; if that attachment exists, we must renounce it and renounce utterly; but neither shall we have any attachment to the escape from the world, to salvation, to the great self-annihilation; if that attachment exists, that also we must renounce and renounce it utterly. ~ Sri Aurobindo, The Synthesis Of Yoga 2.05 - Renunciation,
592:the best we can conceive as the thing to be done ::: The work itself is at first determined by the best light we can command in our ignorance. It is that which we conceive as the thing that should be done. And whether it be shaped by our sense of duty, by our feeling for our fellow-creatures, by our idea of what is for the good of others or the good of the world or by the direction of one whom we accept as a human Master, wiser than ourselves and for us the representative of that Lord of all works in whom we believe but whom we do not yet know, the principle is the same. The essential of the sacrifice of works must be there and the essential is the surrender of all desire for the fruit of our works, the renunciation of all attachment to the result for which yet we labour. For so long as we work with attachment to the result, the sacrifice is offered not to the Divine, but to our ego... ~ Sri Aurobindo, The Synthesis Of Yoga 1.09 - Equality and the Annihilation of Ego,
593:burden and advantage to an Integral Yoga; ::: ...The hope of an integral transformation forbids us to take a short cut or to make ourselves light for the race by throwing away our impedimenta. For we have set out to conquer all ourselves and the world for God; ... Our compensation is that even if the path is that even if the path is more rugged, the effort more complex and baffling arduous, yet after a certain point we gain an immense advantage. For once our minds are reasonably fixed in the central vision and our wills are on the whole converted to the single pursuit, Life becomes our helper. Intent, vigilant, integrally conscious, we can take every detail of its forms and every incident of its movements as food for the sacrificial Fire within us. Victorious in the struggle, we can compel Earth herself to be an aid towards our perfection and can enrich our realisation with the booty torn from the Powers that oppose us. ~ Sri Aurobindo, The Synthesis Of Yoga 74,
594:The greatest value of the dream-state of Samadhi lies, however, not in these more outward things, but in its power to open up easily higher ranges and powers of thought, emotion, will by which the soul grows in height, range and self-mastery. Especially, withdrawing from the distraction of sensible things, it can, in a perfect power of concentrated self-seclusion, prepare itself by a free reasoning, thought, discrimination or more intimately, more finally, by an ever deeper vision and identification, for access to the Divine, the supreme Self, the transcendent Truth, both in its principles and powers and manifestations and in its highest original Being. Or it can by an absorbed inner joy and emotion, as in a sealed and secluded chamber of the soul, prepare itself for the delight of union with the divine Beloved, the Master of all bliss, rapture and Ananda. ~ Sri Aurobindo, The Synthesis Of Yoga Part Two: The Yoga of Integral Knowledge,
595:To see, know, become and fulfil this One in our inner selves and in all our outer nature, was always the secret goal and becomes now the conscious purpose of our embodied existence. To be conscious of him in all parts of our being and equally in all that the dividing mind sees as outside our being, is the consummation of the individual consciousness. To be possessed by him and possess him in ourselves and in all things is the term of all empire and mastery. To enjoy him in all experience of passivity and activity, of peace and of power, of unity and of difference is the happiness which the Jiva, the individual soul manifested in the world, is obscurely seeking. This is the entire definition of the aim of integral Yoga; it is the rendering in personal experience of the truth which universal Nature has hidden in herself and which she travails to discover. It is the conversion of the human soul into the divine soul and of natural life into divine living. ~ Sri Aurobindo, The Synthesis Of Yoga ,
596: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 ,
597: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 ,
598:All that the Light from above asks of us that it may begin its work is a call from the soul and a sufficient point of support in the mind. This support can be reached through an insistent idea of the Divine in the thought, a corresponding will in the dynamic parts, an aspiration, a faith, a need in the heart. Any one of these may lead or predominate, if all cannot move in unison or in an equal rhythm. The idea may be and must in the beginning be inadequate; the aspiration may be narrow and imperfect, the faith poorly illumined or even, as not surely founded on the rock of knowledge, fluctuating, uncertain, easily diminished; often even it may be extinguished and need to be lit again with difficulty like a torch in a windy pass. But if once there is a resolute self-consecration from deep within, if there is an awakening to the souls call, these inadequate things can be a sufficient instrument for the divine purpose. ~ Sri Aurobindo, The Synthesis Of Yoga The Yoga of Divine Works,
599:The personal will of the sadhaka has first to seize on the egoistic energies and turn them towards the light and the right; once turned, he has still to train them to recognise that always, always to accept, always to follow that. Progressing, he learns, still using the personal will, personal effort, personal energies, to employ them as representatives of the higher Power and in conscious obedience to the higher Influence. Progressing yet farther, his will, effort, energy become no longer personal and separate, but activities of that higher Power and Influence at work in the individual. But there is still a sort of gulf or distance which necessitates an obscure process of transit, not always accurate, sometimes even very distorting, between the divine Origin and the emerging human current. At the end of the process, with the progressive disappearance of egoism and impurity and ignorance, this last separation is removed; all in the individual becomes the divine working. ~ Sri Aurobindo, The Synthesis Of Yoga ,
600:For the contact of the human and individual consciousness with the divine is the very essence of Yoga. Yoga is the union of that which has become separated in the play of the universe with its own true self, origin and universality. The contact may take place at any point of the complex and intricately organised consciousness which we call our personality. It may be effected in the physical through the body; in the vital through the action of those functionings which determine the state and the experiences of our nervous being; through the mentality, whether by means of the emotional heart, the active will or the understanding mind, or more largely by a general conversion of the mental consciousness in all its activities. It may equally be accomplished through a direct awakening to the universal or transcendent Truth and Bliss by the conversion of the central ego in the mind. And according to the point of contact that we choose will be the type of the Yoga that we practise. ~ Sri Aurobindo, The Synthesis Of Yoga ,
601:fruits of the release ::: For even before complete purification, if the strings of the egoistic heart and mind are already sufficiently frayed and loosened, the Jiva can by a sudden snapping of the main cords escape, ascending like a bird freed into the spaces or widening like a liberated flood into the One and Infinite. There is first a sudden sense of a cosmic consciousness, a casting of oneself into the universal; from that universality one can aspire more easily to the Transcendent. There is a pushing back and rending or a rushing down of the walls that imprisoned our conscious being; there is a loss of all sense of individuality and personality, of all placement in ego, a person definite and definable, but only consciousness, only existence, only peace or bliss; one becomes immortatlity, becomes eternity, becomes infinity. All that is left of the personal soul is a hymn of peace and freedom and bliss vibrating somewhere in the Eternal. ~ Sri Aurobindo, The Synthesis Of Yoga 2.09 - The Release from the Ego,
602:A Transcendent who is beyond all world and all Nature and yet possesses the world and its nature, who has descended with something of himself into it and is shaping it into that which as yet it is not, is the Source of our being, the Source of our works and their Master. But the seat of the Transcendent Consciousness is above in an absoluteness of divine Existence - and there too is the absolute Power, Truth, Bliss of the Eternal - of which our mentality can form no conception and of which even our greatest spiritual experience is only a diminished reflection in the spiritualised mind and heart, a faint shadow, a thin derivate. Yet proceeding from it there is a sort of golden corona of Light, Power, Bliss and Truth - a divine Truth-Consciousness as the ancient mystics called it, a Supermind, a Gnosis, with which this world of a lesser consciousness proceeding by Ignorance is in secret relation and which alone maintains it and prevents it from falling into a disintegrated chaos. ~ Sri Aurobindo, The Synthesis Of Yoga ,
603: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 ,
604:THE MASTER and Mover of our works is the One, the Universal and Supreme, the Eternal and Infinite. He is the transcendent unknown or unknowable Absolute, the unexpressed and unmanifested Ineffable above us; but he is also the Self of all beings, the Master of all worlds, transcending all worlds, the Light and the Guide, the All-Beautiful and All-Blissful, the Beloved and the Lover. He is the Cosmic Spirit and all-creating Energy around us; he is the Immanent within us. All that is is he, and he is the More than all that is, and we ourselves, though we know it not, are being of his being, force of his force, conscious with a consciousness derived from his; even our mortal existence is made out of his substance and there is an immortal within us that is a spark of the Light and Bliss that are for ever. No matter whether by knowledge, works, love or any other means, to become aware of this truth of our being, to realise it, to make it effective here or elsewhere is the object of all Yoga. ~ Sri Aurobindo, The Synthesis Of Yoga ,
605:There is only one thing painful in the beginning to a raw or turbid part of the surface nature; it is the indispensable discipline demanded, the denial necessary for the merging of the incomplete ego. But for that there can be a speedy and enormous compensation in the discovery of a real greater or ultimate completeness in others, in all things, in the cosmic oneness, in the freedom of the transcendent Self and Spirit, in the rapture of the touch of the Divine. Our sacrifice is not a giving without any return or any fruitful acceptance from the other side; it is an interchange between the embodied soul and conscious Nature in us and the eternal Spirit. For even though no return is demanded, yet there is the knowledge deep within us that a marvellous return is inevitable. The soul knows that it does not give itself to God in vain; claiming nothing, it yet receives the infinite riches of the divine Power and Presence. ~ Sri Aurobindo, The Synthesis Of Yoga The Yoga of Divine Works,
606:But in whatever way it comes, there must be a decision of the mind and the will and, as its result, a complete and effective self-consecration. The acceptance of a new spiritual idea-force and upward orientation in the being, an illumination, a turning or conversion seized on by the will and the heart's aspiration, -this is the momentous act which contains as in a seed all the results that the Yoga has to give. The mere idea or intellectual seeking of something higher beyond, however strongly grasped by the mind's interest, is ineffective unless it is seized on by the heart as the one thing desirable and by the will as the one thing to be done. For truth of the Spirit has not to be merely thought but to be lived, and to live it demands a unified single-mindedness of the being; so great a change as is contemplated by the Yoga is not to be effected by a divided will or by a small portion of the energy or by a hesitating mind. He who seeks the Divine must consecrate himself to God and to God only. ~ Sri Aurobindo, The Synthesis Of Yoga 1.02 - Self-Consecration,
607:Yet not for tyrant wrong nor to serve as a sword for our passionsZeus created our strength, but that earth might have help from her children.Not of our moulding its gifts to our soul nor were formed by our labour!When did we make them, where were ~ Sri Aurobindo, The Synthesis Of Yoga 3.02 - The Motives of Devotion,
608:ALL YOGA is in its nature a new birth; it is a birth out of the ordinary, the mentalised material life of man into a higher spiritual consciousness and a greater and diviner being. No Yoga can be successfully undertaken and followed unless there is a strong awakening to the necessity of that larger spiritual existence. The soul that is called to this deep and vast inward change, may arrive in different ways to the initial departure. It may come to it by its own natural development which has been leading it unconsciously towards the awakening; it may reach it through the influence of a religion or the attraction of a philosophy; it may approach it by a slow illumination or leap to it by a sudden touch or shock; it may be pushed or led to it by the pressure of outward circumstances or by an inward necessity, by a single word that breaks the seals of the mind or by long reflection, by the distant example of one who has trod the path or by contact and daily influence. According to the nature and the circumstances the call will come. ~ Sri Aurobindo, The Synthesis Of Yoga 1.02 - Self-Consecration,
609:This concentration proceeds by the Idea, using thought, form and name as keys which yield up to the concentrating mind the Truth that lies concealed behind all thought, form and name; for it is through the Idea that the mental being rises beyond all expression to that which is expressed, to that of which the Idea itself is only the instrument. By concentration upon the Idea the mental existence which at present we are breaks open the barrier of our mentality and arrives at the state of consciousness, the state of being, the state of power of conscious-being and bliss of conscious-being to which the Idea corresponds and of which it is the symbol, movement and rhythm. Concentration by the Idea is, then, only a means, a key to open to us the superconscient planes of our existence; a certain self-gathered state of our whole existence lifted into that superconscient truth, unity and infinity of self-aware, self-blissful existence is the aim and culmination; and that is the meaning we shall give to the term Samadhi. ~ Sri Aurobindo, The Synthesis Of Yoga The Integral Knowledge,
610:the supreme third period of greater divine equality ::: If we can pass through these two stages of the inner change without being arrested or fixed in either, we are admitted to a greater divine equality which is capable of a spiritual ardour and tranquil passion of delight, a rapturous, all-understanding and all-possessing equality of the perfected soul, an intense and even wideness and fullness of its being embracing all things. This is the supreme period and the passage to it is through the joy of a total self-giving to the Divine and to the universal Mother. For strength is then crowned by a happy mastery, peace deepens into bliss, the possession of the divine calm is uplifted and made the ground for the possession of the divine movement. But if this greater perfection is to arrive, the soul's impartial high-seatedness looking down from above on the flux of forms and personalities and movements and forces must be modified and change into a new sense of strong and calm submission and a powerful and intense surrender. ... ~ Sri Aurobindo, The Synthesis Of Yoga 1.09 - Equality and the Annihilation of Ego,
611:Supermind is the dynamic form of satcitananda (being-consciousness-bliss), and the necessary conduit, mediator or linkage between satcitananda and the manifest creation. (Life Divine Book I, ch.14-16) ... Supermind is spiritual consciousness acting as a self-luminous knowledge, will, sense, aesthesis, energy, self-creative and unveiling power of its own delight and being. Mind is the action of the same powers, but limited and only very indirectly and partially illumined. Supermind lives in unity though it plays with diversity; mind lives in a separative action of diversity, though it may open to unity. Mind is not only capable of ignorance, but, because it acts always partially and by limitation, it works characteristically as a power of ignorance : it may even and it does forget itself in a complete inconscience, or nescience, awaken from it to the ignorance of a partial knowledge and move from the ignorance towards a complete knowledge, -- that is its natural action in the human being, -- but it can never have by itself a complete knowledge. ~ Sri Aurobindo, The Synthesis Of Yoga 4.03 - The Psychology of Self-Perfection,
612:Only by our coming into constant touch with the divine Consciousness and its absolute Truth can some form of the conscious Divine, the dynamic Absolute, take up our earth-existence and transform its strife, stumbling, sufferings and falsities into an image of the supreme Light, Power and Ananda. The culmination of the soul's constant touch with the Supreme is that self-giving which we call surrender to the divine Will and immergence of the separated ego in the One who is all. A vast universality of soul and an intense unity with all is the base and fixed condition of the supramental consciousness and spiritual life. In that universality and unity alone can we find the supreme law of the divine manifestation in the life of the embodied spirit; in that alone can we discover the supreme motion and right play of our individual nature. In that alone can all these lower discords resolve themselves into a victorious harmony of the true relations between manifested beings who are portions of the one Godhead and children of one universal Mother. ~ Sri Aurobindo, The Synthesis Of Yoga 1.07 - Standards of Conduct and Spiritual Freedom,
613: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,
614:In Hathayoga the instrument is the body and life. All the power of the body is stilled, collected, purified, heightened, concentrated to its utmost limits or beyond any limits by Asana and other physical processes; the power of the life too is similarly purified, heightened, concentrated by Asana and Pranayama. This concentration of powers is then directed towards that physical centre in which the divine consciousness sits concealed in the human body. The power of Life, Nature-power, coiled up with all its secret forces asleep in the lowest nervous plexus of the earth-being,-for only so much escapes into waking action in our normal operations as is sufficient for the limited uses of human life,-rises awakened through centre after centre and awakens, too, in its ascent and passage the forces of each successive nodus of our being, the nervous life, the heart of emotion and ordinary mentality, the speech, sight, will, the higher knowledge, till through and above the brain it meets with and it becomes one with the divine consciousness. ~ Sri Aurobindo, The Synthesis Of Yoga The Yoga of Self-Perfection,
615:Prayer helps to prepare this relation for us at first on the lower plane even while it is there consistent with much that is mere egoism and self-delusion; but afterwards we can draw towards the spiritual truth which is behind it. It is not then the giving of the thing asked for that matters, but the relation itself, the contact of mans life with God, the conscious interchange. In spiritual matters and in the seeking of spiritual gains, this conscious relation is a great power; it is a much greater power than our own entirely self-reliant struggle and effort and it brings a fuller spiritual growth and experience. Necessarily, in the end prayer either ceases in the greater thing for which it prepared us, -- in fact the form we call prayer is not itself essential so long as the faith, the will, the aspiration are there, -- or remains only for the joy of the relation. Also its objects, the artha or interest it seeks to realise, become higher and higher until we reach the highest motiveless devotion, which is that of divine love pure and simple without any other demand or longing. ~ Sri Aurobindo, The Synthesis Of Yoga The Yoga of Divine Love,
616:An Informal Integral Canon: Selected books on Integral Science, Philosophy and the Integral Transformation Sri Aurobindo - The Life Divine Sri Aurobindo - The Synthesis of Yoga Pierre Teilhard de Chardin - The Phenomenon of Man Jean Gebser - The Ever-Present Origin Edward Haskell - Full Circle - The Moral Force of Unified Science Oliver L. Reiser - Cosmic Humanism and World Unity Christopher Hills - Nuclear Evolution: Discovery of the Rainbow Body The Mother - Mother's Agenda Erich Jantsch - The Self-Organizing Universe - Scientific and Human Implications of the Emerging Paradigm of Evolution T. R. Thulasiram - Arut Perum Jyothi and Deathless Body Kees Zoeteman - Gaiasophy Ken Wilber - Sex Ecology Spirituality: The Spirit of Evolution Don Edward Beck - Spiral Dynamics: Mastering Values, Leadership, and Change Kundan Singh - The Evolution of Integral Yoga: Sri Aurobindo, Sri Ramakrishna, and Swami Vivekananda Sean Esbjorn-Hargens - Integral Ecology: Uniting Multiple Perspectives on the Natural World ~ M Alan Kazlev, Kheper.html">Kheper ,
617:The Lord sees in his omniscience the thing that has to be done. This seeing is his Will, it is a form of creative Power, and that which he sees the all-conscious Mother, one with him, takes into her dynamic self and embodies, and executive Nature-Force carries it out as the mechanism of their omnipotent omniscience. But this vision of what is to be and therefore of what is to be done arises out of the very being, pours directly out of the consciousness and delight of existence of the Lord, spontaneously, like light from the Sun. It is not our mortal attempt to see, our difficult arrival at truth of action and motive or just demand of Nature. When the individual soul is entirely at one in its being and knowledge with the Lord and directly in touch with the original Shakti, the transcendent Mother, the supreme Will can then arise in us too in the high divine manner as a thing that must be and is achieved by the spontaneous action of Nature. There is then no desire, no responsibility, no reaction; all takes place in the peace, calm, light, power of the supporting and enveloping and inhabiting Divine. ~ Sri Aurobindo, The Synthesis Of Yoga 1.08 - The Supreme Will,
618:Other impacts it meets, but finds them too strong for it or too dissimilar and discordant or too weak to give it satisfaction; these are things which it cannot bear or cannot equate with itself or cannot assimilate, and it is obliged to give to them reactions of grief, pain, discomfort, dissatisfaction, disliking, disapproval, rejection, inability to understand or know, refusal of admission. Against them it seeks to protect itself, to escape from them, to avoid or minimise their recurrence; it has with regard to them movements of fear, anger, shrinking, horror, aversion, disgust, shame, would gladly be delivered from them, but it cannot get away from them, for it is bound to and even invites their causes and therefore the results; for these impacts are part of life, tangled up with the things we desire, and the inability to deal with them is part of the imperfection of our nature. Other impacts again the normal mind succeeds in holding at bay or neutralising and to these it has a natural reaction of indifference, insensibility or tolerance which is neither positive acceptance and enjoymentnor rejection or suffering. ~ Sri Aurobindo, The Synthesis Of Yoga 730,
619:But for the knowledge of the Self it is necessary to have the power of a complete intellectual passivity, the power of dismissing all thought, the power of the mind to think not at all which the Gita in one passage enjoins. This is a hard saying for the occidental mind to which thought is the highest thing and which will be apt to mistake the power of the mind not to think, its complete silence for the incapacity of thought. But this power of silence is a capacity and not an incapacity, a power and not a weakness. It is a profound and pregnant stillness. Only when the mind is thus entirely still, like clear, motionless and level water, in a perfect purity and peace of the whole being and the soul transcends thought, can the Self which exceeds and originates all activities and becomings, the Silence from which all words are born, the Absolute of which all relativities are partial reflections manifest itself in the pure essence of our being. In a complete silence only is the Silence heard; in a pure peace only is its Being revealed. Therefore to us the name of That is the Silence and the Peace. ~ Sri Aurobindo, The Synthesis Of Yoga 2.03 - The Purified Understanding,
620:Ishwara-Shakti is not quite the same as Purusha-Prakriti; for Purusha and Prakriti are separate powers, but Ishwara and Shakti contain each other. Ishwara is Purusha who contains Prakriti and rules by the power of the Shakti within him. Shakti is Prakriti ensouled by Purusha and acts by the will of the Ishwara which is her own will and whose presence in her movement she carries always with her. The Purusha-Prakriti realisation is of the first utility to the seeker on the Way of Works; for it is the separation of the conscient being and the Energy and the subjection of the being to the mechanism of the Energy that are the efficient cause of our ignorance and imperfection; by this realisation the being can liberate himself from the mechanical action of the nature and become free and arrive at a first spiritual control over the nature. Ishwara-Shakti stands behind the relation of Purusha-Prakriti and its ignorant action and turns it to an evolutionary purpose. The Ishwara-Shakti realisation can bring participation in a higher dynamism and a divine working and a total unity and harmony of the being in a spiritual nature. ~ Sri Aurobindo, The Synthesis Of Yoga 1.08 - The Supreme Will,
621:five schools of yoga ::: For if, leaving aside the complexities of their particular processes, we fix our regard on the central principle of the chief schools of Yoga still prevalent in India, we find that they arrange themselves in an ascending order which starts from the lowest rung of the ladder, the body, and ascends to the direct contact between the individual soul and the transcendent and universal Self. Hathayoga selects the body and the vital functionings as its instruments of perfection and realisation; its concern is with the gross body. Rajayoga selects the mental being in its different parts as its lever-power; it concentrates on the subtle body. The triple Path of Works, of Love and of Knowledge uses some part of the mental being, will, heart or intellect as a starting-point and seeks by its conversion to arrive at the liberating Truth, Beatitude and Infinity which are the nature of the spiritual life.Its method is a direct commerce between the human Purusha in the individual body and the divine Purusha who dwells in everybody and yet transcends all form and name. ~ Sri Aurobindo, The Synthesis Of Yoga Introduction - The Conditions of the Synthesis,
622:It proceeds by a personal effort to a conversion through a divine influence and possession; but this divine grace, if we may so call it, is not simply a mysterious flow or touch coming from above, but the all-pervading act of a divine presence which we come to know within as the power of the highest Self and Master of our being entering into the soul and so possessing it that we not only feel it close to us and pressing upon our mortal nature, but live in its law, know that law, possess it as the whole power of our spiritualised nature. The conversion its action will effect is an integral conversion of our ethical being into the Truth and Right of the divine nature, of our intellectual into the illumination of divine knowledge, our emotional into the divine love and unity, our dynamic and volitional into a working of the divine power, our aesthetic into a plenary reception and a creative enjoyment of divine beauty, not excluding even in the end a divine conversion of the vital and physical being. It regards all the previous life as an involuntary and unconscious or half-conscious preparatory growing towards this change and Yoga as the voluntary and conscious ~ Sri Aurobindo, The Synthesis Of Yoga ,
623:the first necessity ::: An entire self-consecration, a complete equality, an unsparing effacement of the ego, a transforming deliverance of the nature from its ignorant modes of action are the steps by which the surrender of all the being and nature to the Divine Will can be prepared and achieved, -- a self-giving true, total and without reserve. The first necessity is an entire spirit of self-consecration in our works; it must become first the constant will, then the ingrained need in all the being, finally its automatic but living and conscious habit, the self-existent turn to do all action as a sacrifice to the Supreme and to the veiled Power present in us and in all beings and in all the workings of the universe. Life is the altar of this sacrifice, works are our offerings; a transcendent and universal Power and Presence as yet rather felt or glimpsed than known or seen by us is the Deity to whom they are offered. This sacrifice, this self-consecration has two sides to it; there is the work itself and there is the spirit in which it is done, the spirit of worship to the Master of Works in all that we see, think and experience. ~ Sri Aurobindo, The Synthesis Of Yoga 1.09 - Equality and the Annihilation of Ego,
624:An integral method and an integral result. First, an integral realisation of Divine Being; not only a realisation of the One in its indistinguishable unity, but also in its multitude of aspects which are also necessary to the complete knowledge of it by the relative consciousness; not only realisation of unity in the Self, but of unity in the infinite diversity of activities, worlds and creatures. Therefore, also, an integral liberation. Not only the freedom born of unbroken contact of the individual being in all its parts with the Divine, sayujyamukti, by which it becomes free even in its separation, even in the duality; not only the salokyalmukti by which the whole conscious existence dwells in the same status of being as the Divine, in the state of Sachchidananda; but also the acquisition of the divine nature by the transformation of this lower being into the human image of the divine, sadharmyamukti, and the complete and final release of all, the liberation of the consciousness from the transitory mould of the ego and its unification with the One Being, universal both in the world and the individual and transcendentally one both in the world and beyond all universe. ~ Sri Aurobindo, The Synthesis Of Yoga p.47-8,
625:the three results of effective practice: devotion, the central liberating knowledge and purification of ego; ::: ...it leads straight and inevitably towards the highest devotion possible;.. There is bound up a growing sense of the Divine in all things, a deepening communion with the Divine in all our through, will and action and at every moment of our lives, a more and more moved conscecration to the Divine of the totality of our being.... ...next, the practice of this Yoga demands a constant inward rememberance of the one central liberating knowledge, ... In all is the one Self, the one Divine is all; all are in the Divine, all are the Divine and there is nothing else in the universe, - this thought or this faith is the whole background until it becomes the whole substance of the consciousness of the worker. ... Lastly, the practice of this Yoga of sacrifice compels us to renounce all the inner supports of egoism, casting them out of our mind and will and actions, and to eliminate its seed, its presence, its influence out of our nature. All must be done for the Divine; all must be directed towards the Divine. ~ Sri Aurobindo, The Synthesis Of Yoga The Sacrifice,
626:In order to strengthen the higher knowledge-faculty in us we have to effect the same separation between the intuitive and intellectual elements of our thought as we have already effected between the understanding and the sense-mind; and this is no easy task, for not only do our intuitions come to us incrusted in the intellectual action, but there are a great number of mental workings which masquerade and ape the appearances of the higher faculty. The remedy is to train first the intellect to recognise the true intuilion, to distinguish it from the false and then to accustom it, when it arrives at an intellectual perception or conclusion, to attach no final value to it, but rather look upward, refer all to the divine principle and wait in as complete a silence as it can command for the light from above. In this way it is possible to transmute a great part of our intellectual thinking into the luminous truth-conscious vision, -- the ideal would be a complete transition, -- or at least to increase greatly the frequency, purity and conscious force of the ideal knowledge working behind the intellect. The latter must learn to be subject and passive to the ideal faculty. ~ Sri Aurobindo, The Synthesis Of Yoga 2.03 - The Purified Understanding,
627:all is the method of God's workings; all life is Yoga ::: Thirdly, the divine Power in us uses all life as the means of this integral Yoga. Every experience and outer contact with our world-environment, however trifling or however disastrous, is used for the work, and every inner experience, even to the most repellent suffering or the most humiliating fall, becomes a step on the path to perfection. And we recognize in ourselves with opened eyes the method of God in the world, His purpose of light in the obscure, of the might in the weak and fallen, of delight in what is grievous and miserable. We see the divine method to be the same in the lower and in the higher working; only in the one it is pursued tardily and obscurely through the subconscious in Nature, in the other it becomes swift and self-conscious and the instrument confesses the hand of the Master. All life is a Yoga of Nature seeking to manifest God within itself. Yoga marks the stage at which this effort becomes capable of self-awareness and there for right completion in the individual. It is a gathering up and concentration of the movements dispersed and loosely combined in the lower evolution. ~ Sri Aurobindo, The Synthesis Of Yoga Conditions of the Synthesis [47],
628:the three successive elements ::: The progressive self-manifestation of Nature in man, termed in modern language his evolution, must necessarily depend upon three successive elements, that which is already evolved, that which is persistently in the stage of conscious evolution and that which is to be evolved and may perhaps be already displayed, if not constantly, then occasionally or with some regularity of recurrence, in primary formations or in others more developed and, it may well be, even in some, however rare, that are near to the highest possible realisation of our present humanity. For the march of Nature is not drilled to a regular and mechanical forward stepping. She reaches constantly beyond herself even at the cost of subsequent deplorable retreats. She has rushes; she has splendid and mighty outbursts; she has immense realisations. She storms sometimes passionately forward hoping to take the kingdom of heaven by violence. And these self-exceedings are the revelation of that in her which is most divine or else most diabolical, but in either case the most puissant to bring her rapidly forward towards her goal. ~ Sri Aurobindo, The Synthesis Of Yoga Introduction - The Conditions of the Synthesis,
629:The Self, the Divine, the Supreme Reality, the All, the Transcendent, - the One in all these aspects is then the object of Yogic knowledge. Ordinary objects, the external appearances of life and matter, the psychology of out thoughts and actions, the perception of the forces of the apparent world can be part of this knowledge, but only in so far as it is part of the manifestation of the One. It becomes at once evident that the knowledge for which Yoga strives must be different from what men ordinarily understand by the word. For we mean ordinarily by knowledge an intellectual appreciation of the facts of life, mind and matter and the laws that govern them. This is a knowledge founded upon our sense-perception and upon reasoning from our sense-perceptions and it is undertaken partly for the pure satisfaction of the intellect, partly for practical efficiency and the added power which knowledge gives in managing our lives and the lives of others, in utilising for human ends the overt or secret forces of Nature and in helping or hurting, in saving and ennobling or in oppressing and destroying our fellow-men. Yoga, indeed, is commensurate with all life and can include these subjects and objects. ~ Sri Aurobindo, The Synthesis Of Yoga 2.02 - The Status of Knowledge,
630:on cultivating equality ::: For it is certain that so great a result cannot be arrived at immediately and without any previous stages. At first we have to learn to bear the shocks of the world with the central part of our being untouched and silent, even when the surface mind, heart, life are strongly shaken; unmoved there on the bedrock of our life, we must separate the soul watching behind or immune deep within from these outer workings of our nature. Afterwards, extending this calm and steadfastness of the detached soul to its instruments, it will become slowly possible to radiate peace from the luminous centre to the darker peripheries. In this process we may take the passing help of many minor phases; a certain stoicism, a certain calm philosophy, a certain religious exaltation may help us towards some nearness to our aim, or we may call in even less strong and exalted but still useful powers of our mental nature. In the end we must either discard or transform them and arrive instead at an entire equality, a perfect self-existent peace within and even, if we can, a total unassailable, self-poised and spontaneous delight in all our members. ~ Sri Aurobindo, The Synthesis Of Yoga The Yoga of Divine Works,
631: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,
632:Ordinarily, man is limited in all these parts of his being and he can grasp at first only so much of the divine truth as has some large correspondence to his own nature and its past development and associations. Therefore God meets us first in different limited affirmations of his divine qualities and nature; he presents himself to the seeker as an absolute of the things he can understand and to which his will and heart can respond; he discloses some name and aspect of his Godhead.This is what is called in Yoga the is.t.a-devata, the name and form elected by our nature for its worship. In order that the human being may embrace this Godhead with every part of himself, it is represented with a form that answers to its aspects and qualities and which becomes the living body of God to the adorer. These are those forms of Vishnu, Shiva, Krishna, Kali, Durga, Christ, Buddha, which the mind of man seizes on for adoration. Even the monotheist who worships a formless Godhead, yet gives to him some form of quality, some mental form or form of Nature by which he envisages and approaches him. But to be able to see a living form, a mental body, as it were, of the Divine gives to the approach a greater closeness and sweetness. ~ Sri Aurobindo, The Synthesis Of Yoga The Mystery of Love,
633:understanding fails when pulled down by lower movements ::: By the understanding we mean that which at once perceives, judges and discriminates, the true reason of the human beingnot subservient to the senses, to desire or to the blind force of habit, but working in its own right for mastery, for knowledge. Certainly, the reason of man as he is at present does not even at its best act entirely in this free and sovereign fashion; but so far as it fails, it fails because it is still mixed with the lower half-animal action, because it is impure and constantly hampered and pulled down from its characteristic action. In its purity it should not be involved in these lower movements, but stand back from the object, and observe disinterestedly, put it in its right place in the whole by force of comparison, contrast, analogy, reason from its rightly observed data by deduction, induction, inference and holding all its gains in memory and supplementing them by a chastened and rightly-guided imagination view all in the light of a trained and disciplined judgment. Such is the pure intellectual understanding of which disinterested observation, judgment and reasoning are the law and characterising action. ~ Sri Aurobindo, The Synthesis Of Yoga The Yoga of Knowledge,
634:Equally must the sense-mind be stilled and taught to leave the function of thought to the mind that judges and understands. When the understanding in us stands back from the action of the sense-mind and repels its intermiscence, the latter detaches itself from the understanding and can be watched in its separate action. It then reveals itself as a constantly swirling and eddying undercurrent of habitual concepts, associations, perceptions, desires without any real sequence, order or principle of light. It is a constant repetition in a circle unintelligent and unfruitful. Ordinarily the human understanding accepts this undercurrent and tries to reduce it to a partial order and sequence; but by so doing it becomes itself subject to it and partakes of that disorder, restlessness, unintelligent subjection to habit and blind purposeless repetition which makes the ordinary human reason a misleading, limited and even frivolous and futile instrument. There is nothing to be done with this fickle, restless, violent and disturbing factor but to get rid of it whether by detaching it and then reducing it to stillness or by giving a concentration and singleness to the thought by which it will of itself reject this alien and confusing element. ~ Sri Aurobindo, The Synthesis Of Yoga 2.03 - The Purified Understanding,
635:Sweet Mother, Just as there is a methodical progression of exercises for mental and physical education, isn't there a similar method to progress towards Sri Aurobindo's yoga? It should vary with each individual. Could you make a step-by-step programme for me to follow daily?The mechanical regularity of a fixed programme is indispensable for physical, mental and vital development; but this mechanical rigidity has little or no effect on spiritual development where the spontaneity of an absolute sincerity is indispensable. Sri Aurobindo has written very clearly on this subject. And what he has written on it has appeared in The Synthesis Of Yoga. However, as an initial help to set you on the path, I can tell you: (1) that on getting up, before starting the day, it is good to make an offering of this day to the Divine, an offering of all that one thinks, all that one is, all that one will do; (2) and at night, before going to sleep, it is good to review the day, taking note of all the times one has forgotten or neglected to make an offering of one's self or one's action, and to aspire or pray that these lapses do not recur. This is a minimum, a very small beginning - and it should increase with the sincerity of your consecration. 31 March 1965 ~ The Mother, Some Answers From The Mother ,
636: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 ,
637:Adoration, before it turns into an element of the deeper Yoga of devotion, a petal of the flower of love, its homage and self-uplifting to its sun, must bring with it, if it is profound, an increasing consecration of the being to the Divine who is adored. And one element of this consecration must be a self-purifying so as to become fit for the divine contact, or for the entrance of the Divine into the temple of our inner being, or for his self-revelation in the shrine of the heart. This purifying may be ethical in its character, but it will not be merely the moralists seeking for the right and blameless action or even, when once we reach the stage of Yoga, an obedience to the law of God as revealed in formal religion; but it will be a throwing away, katharsis, of all that conflicts whether with the idea of the Divine in himself or of the Divine in ourselves. In the former case it becomes in habit of feeling and outer act an imitation of the Divine, in the latter a growing into his likeness in our nature. What inner adoration is to ceremonial worship, this growing into the divine likeness is to the outward ethical life. It culminates in a sort of liberation by likeness to the Divine, a liberation from our lower nature and a change into the divine nature. ~ Sri Aurobindo, The Synthesis Of Yoga 3.04 - The Way of Devotion,
638:He is the friend, the adviser, helper, saviour in trouble and distress, the defender from enemies, the hero who fights our battles for us or under whose shield we fight, the charioteer, the pilot of our ways. And here we come at once to a closer intimacy; he is the comrade and eternal companion, the playmate of the game of living. But still there is so far a certain division, however pleasant, and friendship is too much limited by the appearance of beneficence. The lover can wound, abandon, be wroth with us, seem to betray, yet our love endures and even grows by these oppositions; they increase the joy of reunion and the joy of possession; through them the lover remains the friend, and all that he does, we find in the end, has been done by the lover and helper of our being for our souls perfection as well as for his joy in us. These contradictions lead to a greater intimacy. He is the father and mother too of our being, its source and protector and its indulgent cherisher and giver of our desires. He is the child born to our desire whom we cherish and rear. All these things the lover takes up; his love in its intimacy and oneness keeps in it the paternal and maternal care and lends itself to our demands upon it. All is unified in that deepest many-sided relation. ~ Sri Aurobindo, The Synthesis Of Yoga The Yoga of Divine Love,
639:the great division ::: Secondly, with regard to the movements and experiences of the body the mind will come to know the Purusha seated within it as, first, the witness or observer of the movements and, secondly, the knower or perceiver of the experiences. It will cease to consider in thought or feel in sensation these movements and experiences as its own but rather consider and feel them as not its own, as operations of Nature governed by the qualities of Nature and their interaction upon each other. This detachment can be made so normal and carried so far that there will be a kind of division between the mind and the body and the former will observe and experience the hunger, thirst, pain, fatigue, depression, etc. of the physical being as if they were experiences of some other person with whom it has so close a rapport as to be aware of all that is going on within him. This division is a great means, a great step towards mastery; for the mind comes to observe these things first without being overpowered and finally without at all being affected by them, dispassionately, with clear understanding but with perfect detachment. This is the initial liberation of the mental being from servitude to the body; for by right knowledge put steadily into practice liberation comes inevitably ~ Sri Aurobindo, The Synthesis Of Yoga 2.05 - Renunciation,
640:uniting life and Yoga ::: No synthesis of Yoga can be satisfying which does not, in its aim, reunite God and Nature in a liberated and perfected human life or, in its method, not only permit but favour the harmony of our inner and outer activities and experiences in the divine consummation of both. For man is precisely that term and symbol of a higher Existence descended into the material world in which it is possible for the lower to transfigure itself and put on the nature of the higher and the higher to reveal itself in the forms of the lower. To avoid the life which is given him for the realisation of that possibility, can never be either the indispensable condition or the whole and ultimate object of his supreme endeavour or of his most powerful means of self-fulfilment. It can only be a temporary necessity under certain conditions or a specialised extreme effort imposed on the individual so as to prepare a greater general possibility for the race. The true and full object and utility of Yoga can only be accomplished when the conscious Yoga in man becomes. like the subconscious Yoga in Nature, outwardly conterminous withlife itself and we can once more, looking out both on the path and the achievement, say in a more perfect and luminous sense: All life is Yoga. ~ Sri Aurobindo, The Synthesis Of Yoga Introduction - The Conditions of the Synthesis,
641:Bhakti Yoga, the Path of Devotion; ::: The path of Devotion aims at the enjoyment of the supreme Love and Bliss and utilses normally the conception of the supreme Lord in His personality as the divine Lover and enjoyer of the universe. The world is then realised as a a play of the Lord, with our human life as its final stages, pursued through the different phases of self-concealment and self-revealation. The principle of Bhakti Yoga is to utilise all the normal relations of human life into which emotion enters and apply them no longer to transient worldly relations, but to the joy of the All-Loving, the All-Beautiful and the All-Blissful. Worship and meditation are used only for the preparation and increase the intensity of the divine relationship. And this Yoga is catholic in its use of all emotional relations, so that even enmity and opposition to God, considered as an intense, impatient and perverse form of Love, is conceived as a possible means of realisation and salvation. ... We can see how this larger application of the Yoga of Devotion may be used as to lead to the elevation of the whole range of human emotion, sensation and aesthetic perception to the divine level, its spiritualisation and the justification of the cosmic labour towards love and joy in humanity. ~ Sri Aurobindo, The Synthesis Of Yoga Introduction - The Conditions of the Synthesis,
642:The supramental memory is different from the mental, not a storing up of past knowledge and experience, but an abiding presence of knowledge that can be brought forward or, more characteristically, offers itself, when it is needed: it is not dependent on attention or on conscious reception, for the things of the past not known actually or not observed can be called up from latency by an action which is yet essentially a remembrance. Especially on a certain level all knowledge presents itself as a remembering, because all is latent or inherent in the self of supermind. The future like the past presents itself to knowledge in the supermind as a memory of the preknown. The imagination transformed in the supermind acts on one side as a power of true image and symbol, always all image or index of some value or significance or other truth of being, on the other as an inspiration or interpretative seeing of possibilities and potentialities not less true than actual or realised things. These are put in their place either by an attendant intuitive or interpretative judgment or by one inherent in the vision of the image, symbol or potentiality, or by a supereminent revelation of that which is behind the image or symbol or which determines the potential and the actual and their relations and, it may be, overrides and overpasses them, imposing ultimate truths and supreme certitudes. ~ Sri Aurobindo, The Synthesis Of Yoga ,
643:Last, there is to be considered the recipient of the sacrifice and the manner of the sacrifice. The sacrifice may be offered to others or it may be offered to divine Powers; it may be offered to the cosmic All or it may be offered to the transcendent Supreme. The worship given may take any shape from the dedication of a leaf or flower, a cup of water, a handful of rice, a loaf of bread, to consecration of all that we possess and the submission of all that we are. Whoever the recipient, whatever the gift, it is the Supreme, the Eternal in things, who receives and accepts it, even if it be rejected or ignored by the immediate recipient. For the Supreme who transcends the universe, is yet here too, however veiled, in us and in the world and in its happenings; he is there as the omniscient Witness and Receiver of all our works and their secret Master. All our actions, all our efforts, even our sins and stumblings and sufferings and struggles are obscurely or consciously, known to us and seen or else unknown and in a disguise, governed in their last result by the One. All is turned towards him in his numberless forms and offered through them to the single Omnipresence. In whatever form and with whatever spirit we approach him, in that form and with that spirit he receives the sacrifice. ~ Sri Aurobindo, The Synthesis Of Yoga The Yoga of Divine Works,
644:the fourth aid, time, kala ::: The sadhaka who has all these aids is sure of his goal. Even a fall will be for him only a means of rising and death a passage towards fulfilment. For once on this path, birth and death become only processes in the development of his being and the stages of his journey. Time is the remaining aid needed for the effectivity of the process. Time presents itself to human effort as an enemy or a friend, as a resistance, a medium or an instrument. But always it is really the instrument of the soul. Time is a field of circumstances and forces meeting and working out a resultant progression whose course it measures. To the ego it is a tyrant or a resistance, to the Divine an instrument. Therefore, while our effort is personal, Time appears as a resistance, for it presents to us all the obstruction of the forces that conflict with our own. When the divine working and the personal are combined in our consciousness, it appears as a medium and a condition. When the two become one, it appears as a servant and instrument. The ideal attitude of the sadhaka towards Time is to have an endless patience as if he had all eternity for his fulfilment and yet to develop the energy that shall realise now and with an ever-increasing mastery and pressure of rapidity till it reaches the miraculous instantaneousness of the supreme divine Transformation. ~ Sri Aurobindo, The Synthesis Of Yoga 1.01 - The Four Aids,
645:the one entirely acceptable sacrifice ::: And the fruit also of the sacrifice of works varies according to the work, according to the intention in the work and according to the spirit that is behind the intention. But all other sacrifices are partial, egoistic, mixed, temporal, incomplete, - even those offered to the highest Powers and Principles keep this character: the result too is partial, limited, temporal, mixed in its reactions, effective only for a minor or intermediate purpose. The one entirely acceptable sacrifice is a last and highest and uttermost self-giving, - it is that surrender made face to face, with devotion and knowledge, freely and without any reserve to One who is at once our immanent Self, the environing constituent All, the Supreme Reality beyond this or any manifestation and, secretly, all these together, concealed everywhere, the immanent Transcendence. For to the soul that wholly gives itself to him, God also gives himself altogether. Only the one who offers his whole nature, finds the Self. Only the one who can give everything, enjoys the Divine All everywhere. Only a supreme self-abandonment attains to the Supreme. Only the sublimation by sacrifice of all that we are, can enable us to embody the Highest and live here in the immanent consciousness of the transcendent Spirit. ~ Sri Aurobindo, The Synthesis Of Yoga The Yoga of Divine Works,
646:Behind the traditional way of Knowledge, justifying its thought-process of elimination and withdrawal, stands an over-mastering spiritual experience. Deep, intense, convincing, common to all who have overstepped a certain limit of the active mind-belt into the horizonless inner space, this is the great experience of liberation, the consciousness of something within us that is behind and outside of the universe and all its forms, interests, aims, events and happenings, calm, untouched, unconcerned, illimitable, immobile, free, the uplook to something above us indescribable and unseizable into which by abolition of our personality we can enter, the presence of an omnipresent eternal witness Purusha, the sense of an Infinity or a Timelessness that looks down on us from an august negation of all our existence and is alone the one thing Real. This experience is the highest sublimation of spiritualised mind looking resolutely beyond its own existence. No one who has not passed through this liberation can be entirely free from the mind and its meshes, but one is not compelled to linger in this experience for ever. Great as it is, it is only the Mind's overwhelming experience of what is beyond itself and all it can conceive. It is a supreme negative experience, but beyond it is all the tremendous light of an infinite consciousness, an illimitable Knowledge, an affirmative absolute Presence. ~ Sri Aurobindo, The Synthesis Of Yoga 2.01 - The Object of Knowledge,
647:In Rajayoga the chosen instrument is the mind. our ordinary mentality is first disciplined, purified and directed towards the divine Being, then by a summary process of Asana and Pranayama the physical force of our being is stilled and concentrated, the life-force released into a rhythmic movement capable of cessation and concentrated into a higher power of its upward action, the mind, supported and strengthened by this greater action and concentration of the body and life upon which it rests, is itself purified of all its unrest and emotion and its habitual thought-waves, liberated from distraction and dispersion, given its highest force of concentration, gathered up into a trance of absorption. Two objects, the one temporal, the other eternal,are gained by this discipline. Mind-power develops in another concentrated action abnormal capacities of knowledge, effective will, deep light of reception, powerful light of thought-radiation which are altogether beyond the narrow range of our normal mentality; it arrives at the Yogic or occult powers around which there has been woven so much quite dispensable and yet perhaps salutary mystery. But the one final end and the one all-important gain is that the mind, stilled and cast into a concentrated trance, can lose itself in the divine consciousness and the soul be made free to unite with the divine Being. ~ Sri Aurobindo, The Synthesis Of Yoga The Yoga of Self-Perfection,
648:If the spirit of divine love can enter, the hardness of the way diminishes, the tension is lightened, there is a sweetness and joy even in the core of difficulty and struggle. The indispensable surrender of all our will and works and activities to the Supreme is indeed only perfect and perfectly effective when it is a surrender of love. All life turned into this cult, all actions done in the love of the Divine and in the love of the world and its creatures seen and felt as the Divine manifested in many disguises become by that very fact part of an integral Yoga. It is the inner offering of the heart's adoration, the soul of it in the symbol, the spirit of it in the act, that is the very life of the sacrifice. If this offering is to be complete and universal, then a turning of all our emotions to the Divine is imperative. This is the intensest way of purification for the human heart, more powerful than any ethical or aesthetic catharsis could ever be by its half-power and superficial pressure. A psychic fire within must be lit into which all is thrown with the Divine Name upon it. In that fire all the emotions are compelled to cast off their grosser elements and those that are undivine perversions are burned away and the others discard their insufficiencies, till a spirit of largest love and a stainless divine delight arises out of the flame and smoke and frankincense. ~ Sri Aurobindo, The Synthesis Of Yoga The Ascent of the Sacrifice - 2,
649: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,
650:Here the formula of the supreme knowledge comes to our help; we have nothing to do in our essential standpoint with these distinctions, for there is no I nor thou, but only one divine Self equal in all embodiments, equal in the individual and the group, and to realise that, to express that, to serve that, to fulfil that is all that matters. Self-satisfaction and altruism, enjoyment and indifference are not the essential thing. If the realisation, fulfilment, service of the one Self demands from us an action that seems to others self-service or self-assertion in the egoistic sense or seems egoistic enjoyment and self-indulgence, that action we must do; we must be governed by the guide within rather than by the opinions of men. The influence of the environment works often with great subtlety; we prefer and put on almost unconsciously the garb which will look best in the eye that regards us from outside and we allow a veil to drop over the eye within; we are impelled to drape ourselves in the vow of poverty, or in the garb of service, or in outward proofs of indifference and renunciation and a spotless sainthood because that is what tradition and opinion demand of us and so we can make best an impression on our environment. But all this is vanity and delusion. We may be called upon to assume these things, for that may be the uniform of our service; but equally it may not. The eye of man outside matters nothing; the eye within is all. ~ Sri Aurobindo, The Synthesis Of Yoga ,
651:When, then, by the withdrawal of the centre of consciousness from identification with the mind, life and body, one has discovered ones true self, discovered the oneness of that self with the pure, silent, immutable Brahman, discovered in the immutable, in the Akshara Brahman, that by which the individual being escapes from his own personality into the impersonal, the first movement of the Path of Knowledge has been completed. It is the sole that is absolutely necessary for the traditional aim of the Yoga of Knowledge, for immergence, for escape from cosmic existence, for release into the absolute and ineffable Parabrahman who is beyond all cosmic being. The seeker of this ultimate release may take other realisations on his way, may realise the Lord of the universe, the Purusha who manifests Himself in all creatures, may arrive at the cosmic consciousness, may know and feel his unity with all beings; but these are only stages or circumstances of his journey, results of the unfolding of his soul as it approaches nearer the ineffable goal. To pass beyond them all is his supreme object. When on the other hand, having attained to the freedom and the silence and the peace, we resume possession by the cosmic consciousness of the active as well as the silent Brahman and can securely live in the divine freedom as well as rest in it, we have completed the second movement of the Path by which the integrality of self-knowledge becomes the station of the liberated soul. ~ Sri Aurobindo, The Synthesis Of Yoga ,
652:There must be accepted and progressively accomplished a surrender of our capacities of working into the hands of a greater Power behind us and our sense of being the doer and worker must disappear. All must be given for a more direct use into the hands of the divine Will which is hidden by these frontal appearances; for by that permitting Will alone is our action possible. A hidden Power is the true Lord and overruling Observer of our acts and only he knows through all the ignorance and perversion and deformation brought in by the ego their entire sense and ultimate purpose. There must be effected a complete transformation of our limited and distorted egoistic life and works into the large and direct outpouring of a greater divine Life, Will and Energy that now secretly supports us. This greater Will and Energy must be made conscious in us and master; no longer must it remain, as now, only a superconscious, upholding and permitting Force. There must be achieved an undistorted transmission through us of the all-wise purpose and process of a now hidden omniscient Power and omnipotent Knowledge which will turn into its pure, unobstructed, happily consenting and participating channel all our transmuted nature. This total consecration and surrender and this resultant entire transformation and free transmission make up the whole fundamental means and the ultimate aim of an integral Karmayoga. ~ Sri Aurobindo, The Synthesis Of Yoga The Yoga of Divine Works,
653:It is, then, in the highest mind of thought and light and will or it is in the inner heart of deepest feeling and emotion that we must first centre our consciousness, -in either of them or, if we are capable, in both together,- and use that as our leverage to lift the nature wholly towards the Divine. The concentration of an enlightened thought, will and heart turned in unison towards one vast goal of our knowledge, one luminous and infinite source of our action, one imperishable object of our emotion is the starting-point of the Yoga. And the object of our seeking must be the very fount of the Light which is growing in us, the very origin of the Force which we are calling to move our members. our one objective must be the Divine himself to whom, knowingly or unknowingly, something always aspires in our secret nature. There must be a large, many-sided yet single concentration of the thought on the idea, the perception, the vision, the awakening touch, the souls realisation of the one Divine. There must be a flaming concentration of the heart on the All and Eternal -and, when once we have found him, a deep plunging and immersion in the possession and ecstasy of the All-Beautiful. There must be a strong and immovable concentration of the will on the attainment and fulfilment of all that the Divine is and a free and plastic opening of it to all that he intends to manifest in us. This is the triple way of the Yoga. ~ Sri Aurobindo, The Synthesis Of Yoga The Yoga of Divine Works,
654: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,
655:the ruthless sacrifice ::: The vulgar conception of sacrifice is an act of painful self-immolation, austere self-mortification, difficult self-effacement; this kind of sacrifice may go even as far as self-mutilation and self-torture. These things may be temporarily necessary in man's hard endeavor to exceed his natural self; if the egoism in his nature is violent and obstinate, it has to be met sometimes by an answering strong internal repression and counterbalancing violence. But the Gita discourages any excess of violence done to oneself; for the self within is really the Godhead evolving, it is Krishna, the Divine; it has not to be troubled and tortured as the Titans of the world trouble and torture it, but to be increased, fostered, cherished, luminously opened to a divine light and strength and joy and wideness. It is not one's self, but the band of the spirit's inner enemies that we have to discourage, expel, slay upon the alter of the growth of the spirit; these can be ruthlessly excised, whose names are desire, wrath, inequality, greed, attachment to outward pleasures and pains, the cohort of usurping demons that are the cause of the soul's errors and sufferings. These should be regarded not as part of oneself but as intruders and perverters of our self's real and diviner nature; these have to be sacrificed in the harsher sense of the word, whatever pain in going they may thrown by reflection on the consciousness of the seeker. ~ Sri Aurobindo, The Synthesis Of Yoga The Sacrifice,
656:But what has fixed the modes of Nature? Or who has originated and governs the movements of Force? There is a Consciousness - or a Conscient - behind that is the lord, witness, knower, enjoyer, upholder and source of sanction for her works; this consciousness is Soul or Purusha. Prakriti shapes the action in us; Purusha in her or behind her witnesses, assents, bears and upholds it. Prakriti forms the thought in our minds; Purusha in her or behind her knows the thought and the truth in it. Prakriti determines the result of the action; Purusha in her or behind her enjoys or suffers the consequence. Prakriti forms mind and body, labours over them, develops them; Purusha upholds the formation and evolution and sanctions each step of her works. Prakriti applies the Will-force which works in things and men; Purusha sets that Will-force to work by his vision of that which should be done. This Purusha is not the surface ego, but a silent Self, a source of Power, an originator and receiver of Knowledge behind the ego. Our mental "I" is only a false reflection of this Self, this Power, this Knowledge. This Purusha or supporting Consciousness is therefore the cause, recipient and support of all Nature's works, but he is not himself the doer. Prakriti, NatureForce, in front and Shakti, Conscious-Force, Soul-Force behind her, - for these two are the inner and outer faces of the universal Mother, - account for all that is done in the universe. The universal Mother, Prakriti-Shakti, is the one and only worker. ~ Sri Aurobindo, The Synthesis Of Yoga 1.08 - The Supreme Will,
657:challenge for the Integral Yogin ::: Nor is the seeker of the integral fulfilment permitted to solve too arbitrarily even the conflict of his own inner members. He has to harmonise deliberate knowledge with unquestioning faith; he must conciliate the gentle soul of love with the formidable need of power; the passivity of the soul that lives content in transcendent calm has to be fused with the activity of the divine helper and the divine warrior. To him as to all seekers of the spirit there are offered for solution the oppositions of the reason, the clinging hold of the senses, the perturbations of the heart, the ambush of the desires, the clog of the physical body; but he has to deal in another fashion with their mutual and internal conflicts and their hindrance to his aim, for he must arrive at an infinitely more difficult perfection in the handling of all this rebel matter. Accepting them as instruments for the divine realisation and manifestation, he has to convert their jangling discords, to enlighten their thick darknesses, to transfigure them separately and all together, harmonising them in themselves and with each other, -- integrally, omitting no grain or strand or vibration, leaving no iota of imperfection anywhere. All exclusive concentration, or even a succession of concentrations of that kind, can be in his complex work only a temporary convenience; it has to be abandoned as soon as its utility is over. An all-inclusive concentration is the difficult achievement towards which he must labour. ~ Sri Aurobindo, The Synthesis Of Yoga 78,
658:[the value of sublimation:] And since Yoga is in its essence a turning away from the ordinary material and animal life led by most men or from the more mental but still limited way of living followed by the few to a greater spiritual life, to the way divine, every part of our energies that is given to the lower existence in the spirit of that existence is a contradiction of our aim and our self-dedication. On the other hand, every energy or activity that we can convert from its allegiance to the lower and dedicate to the service of the higher is so much gained on our road, so much taken from the powers that oppose our progress. It is the difficulty of this wholesale conversion that is the source of all the stumblings in the path of Yoga. For our entire nature and its environment, all our personal and all our universal self, are full of habits and of influences that are opposed to our spiritual rebirth and work against the whole-heartedness of our endeavour. In a certain sense we are nothing but a complex mass of mental, nervous and physical habits held together by a few ruling ideas, desires and associations, - an amalgam of many small self-repeating forces with a few major vibrations. What we propose in our Yoga is nothing less than to break up the whole formation of our past and present which makes up the ordinary material and mental man and to create a new centre of vision and a new universe of activities in ourselves which shall constitute a divine humanity or a superhuman nature. ~ Sri Aurobindo, The Synthesis Of Yoga 1.02 - Self-Consecration,
659:need for the soul's spiritualization ::: And yet even the leading of the inmost psychic being is not found sufficient until it has succeeded in raising itself out of this mass of inferior Nature to the highest spiritual levels and the divine spark and flame descended here have rejoined themselves to their original fiery Ether. For there is there no longer a spiritual consciousness still imperfect and half lost to itself in the thick sheaths of human mind, life and body, but the full spiritual consciousness in its purity, freedom and intense wideness. There, as it is the eternal Knower that becomes the Knower in us and mover and user of all knowledge, so it is the eternal All-Blissful who is the Adored attracting to himself the eternal divine portion of his being and joy that has gone out into the play of the universe, the infinite Lover pouring himself out in the multiplicity of his own manifested selves in a happy Oneness. All Beauty in the world is there the beauty of the Beloved, and all forms of beauty have to stand under the light of that eternal Beauty and submit themselves to the sublimating and transfiguring power of the unveiled Divine Perfection. All Bliss and Joy are there of the All-Blissful, and all inferior forms of enjoyment, happiness or pleasure are subjected to the shock of the intensity of its floods or currents and either they are broken to pieces as inadequate things under its convicting stress or compelled to transmute themselves into the forms of the Divine Ananda. ~ Sri Aurobindo, The Synthesis Of Yoga The Ascent of the Sacrifice - 2,
660:the powers of concentration ::: By concentration on anything whatsoever we are able to know that thing, to make it deliver up its concealed secrets; we must use this power to know not things, but the one Thing-in-itself. By concentration again the whole will can be gathered up for the acquisition of that which is still ungrasped, still beyond us; this power, if it is sufficiently trained, sufficiently single-minded, sufficiently sincere, sure of itself, faithful to itself alone, absolute in faith, we can use for the acquisition of any object whatsoever; but we ought to use it not for the acquisition of the many objects which the world offers to us, but to grasp spiritually that one object worthy of pursuit which is also the one subject worthy of knowledge. By concentration of our whole being on one status of itself, we can become whatever we choose; we can become, for instance, even if we were before a mass of weaknesses and fear, a mass instead of strength and courage, or we can become all a great purity, holiness and peace or a single universal soul of Love; but we ought, it is said, to use this power to become not even these things, high as they may be in comparison with what we now are, but rather to become that which is above all things and free from all action and attributes, the pure and absolute Being. All else, all other concentration can only be valuable for preparation, for previous steps, for a gradual training of the dissolute and self-dissipating thought, will and being towards their grand and unique object. ~ Sri Aurobindo, The Synthesis Of Yoga 2.04 - Concentration,
661:Karma Yoga, the Path of Works; ::: The Path of Works aims at the dedication of every human activity to the supreme Will. It begins by the renunciation of all egoistic aim for our works, all pursuit of action for an interested aim or for the sake of a worldly result. By this renunciation it so purifies the mind and the will that we become easily conscious of the great universal Energy as the true doer of all our actions and the Lord of that Energy as their ruler and director with the individual as only a mask, an excuse, an instrument or, more positively, a conscious centre of action and phenomenal relation. The choice and direction of the act is more and more consciously left to this supreme Will and this universal Energy. To That our works as well as the results of our works are finally abandoned. The object is the release of the soul from its bondage to appearances and to the reaction of phenomenal activities. Karmayoga is used, like the other paths, to lead to liberation from phenomenal existence and a departure into the Supreme. But here too the exclusive result is not inevitable. The end of the path may be, equally, a perception of the divine in all energies, in all happenings, in all activities, and a free and unegoistic participation of the soul in the cosmic action. So followed it will lead to the elevation of all human will and activity to the divine level, its spiritualisation and the justification of the cosmic labour towards freedom, power and perfection in the human being. ~ Sri Aurobindo, The Synthesis Of Yoga The Conditions of the Synthesis,
662:This ego or "I" is not a lasting truth, much less our essential part; it is only a formation of Nature, a mental form of thought centralisation in the perceiving and discriminating mind, a vital form of the centralisation of feeling and sensation in our parts of life, a form of physical conscious reception centralising substance and function of substance in our bodies. All that we internally are is not ego, but consciousness, soul or spirit. All that we externally and superficiallyare and do is not ego but Nature. An executive cosmic force shapes us and dictates through our temperament and environment and mentality so shaped, through our individualised formulation of the cosmic energies, our actions and their results. Truly, we do not think, will or act but thought occurs in us, will occurs in us, impulse and act occur in us; our ego-sense gathers around itself, refers to itself all this flow of natural activities. It is cosmic Force, it is Nature that forms the thought, imposes the will, imparts the impulse. our body, mind and ego are a wave of that sea of force in action and do not govern it, but by it are governed and directed. The Sadhaka in his progress towards truth and self-knowledge must come to a point where the soul opens its eyes of vision and recognises this truth of ego and this truth of works. He gives up the idea of a mental, vital, physical, "I" that acts or governs action; he recognises that Prakriti, Force of cosmic nature following her fixed modes, is the one and only worker in him and in all things and creatures. ~ Sri Aurobindo, The Synthesis Of Yoga 1.08 - The Supreme Will,
663:These are the conditions of our effort and they point to an ideal which can be expressed in these or in equivalent formulae. To live in God and not in the ego; to move, vastly founded, not in the little egoistic consciousness, but in the consciousness of the All-Soul and the Transcendent. To be perfectly equal in all happenings and to all beings, and to see and feel them as one with oneself and one with the Divine; to feel all in oneself and all in God; to feel God in all, oneself in all. To act in God and not in the ego. And here, first, not to choose action by reference to personal needs and standards, but in obedience to the dictates of the living highest Truth above us. Next, as soon as we are sufficiently founded in the spiritual consciousness, not to act any longer by our separate will or movement, but more and more to allow action to happen and develop under the impulsion and guidance of a divine Will that surpasses us. And last, the supreme result, to be exalted into an identity in knowledge, force, consciousness, act, joy of existence with the Divine Shakti; to feel a dynamic movement not dominated by mortal desire and vital instinct and impulse and illusive mental free-will, but luminously conceived and evolved in an immortal self-delight and an infinite self-knowledge. For this is the action that comes by a conscious subjection and merging of the natural man into the divine Self and eternal Spirit; it is the Spirit that for ever transcends and guides this world-Nature. ~ Sri Aurobindo, The Synthesis Of Yoga The Yoga of Divine Works,
664:The second condition of consciousness is potential only to the human being and gained by an inner enlightening and transformation of the mind of ignorance; it is that in which the mind seeks for its source of knowledge rather within than without and becomes to its own feeling and self-experience, by whatever means, a mind, not of original ignorance, but of self-forgetful knowledge. This mind is conscious that the knowledge of all things is hidden within it or at least somewhere in the being, but as if veiled and forgotten, and the knowledge comes to it not as a thing acquired from outside, but always secretly there and now remembered and known at once to be true, - each thing in its own place, degree, manner and measure. This is its attitude to knowledge even when the occasion of knowing is some external experience, sign or indication, because that is to it only the occasion and its reliance for the truth of the knowledge is not on the external indication or evidence but on the inner confirming witness. The true mind is the universal within us and the individual is only a projection on the surface, and therefore this second state of consciousness we have either when the individual mind goes more and more inward and is always consciously or subconsciously near and sensitive to the touches of the universal mentality in which all is contained, received, capable of being made manifest, or, still more powerfully, when we live in the consciousness of universal mind with the personal mentality only as a projection, a marking board or a communicating switch on the surface. ~ Sri Aurobindo, The Synthesis Of Yoga Towards the Supramental Time Vision,
665:But in the integral conception the Conscious Soul is the Lord, the Nature-Soul is his executive Energy. Purusha is of the nature of Sat, the being of conscious self-existence pure and infinite; Shakti or Prakriti is of the nature of Chit, - it is power of the Purusha's self-conscious existence, pure and infinite. The relation of the two exists between the poles of rest and action. When the Energy is absorbed in the bliss of conscious self-existence, there is rest; when thePurusha pours itself out in the action of its Energy, there is action, creation and the enjoyment or Ananda of becoming. But if Ananda is the creator and begetter of all becoming, its method is Tapas or force of the Purusha's consciousness dwelling upon its own infinite potentiality in existence and producing from it truths of conception or real Ideas, vijnana, which, proceedingfrom an omniscient and omnipotent Self-existence, have the surety of their own fulfilment and contain in themselves the nature and law of their own becoming in the terms of mind, life and matter. The eventual omnipotence of Tapas and the infallible fulfilment of the Idea are the very foundation of all Yoga. In man we render these terms by Will and Faith, - a will that is eventually self-effective because it is of the substance of Knowledge and a faith that is the reflex in the lower consciousness of a Truth or real Idea yet unrealised in the manifestation. It is this self-certainty of the Idea which is meant by the Gita when it says, yo yac-chraddhah sa eva sah, 'whatever is a man's faith or the sure Idea in him, that he becomes.' ~ Sri Aurobindo, The Synthesis Of Yoga The Conditions of the Synthesis,
666:[God is] The Hindu discipline of spirituality provides for this need of the soul by the conceptions of the Ishta Devata, the Avatar and the Guru. By the Ishta Devata, the chosen deity, is meant, - not some inferior Power, but a name and form of the transcendent and universal Godhead. Almost all religions either have as their base or make use of some such name and form of the Divine. Its necessity for the human soul is evident. God is the All and more than the All. But that which is more than the All, how shall man conceive? And even the All is at first too hard for him; for he himself in his active consciousness is a limited and selective formation and can open himself only to that which is in harmony with his limited nature. There are things in the All which are too hard for his comprehension or seem too terrible to his sensitive emotions and cowering sensations. Or, simply, he cannot conceive as the Divine, cannot approach or cannot recognise something that is too much out of the circle of his ignorant or partial conceptions. It is necessary for him to conceive God in his own image or in some form that is beyond himself but consonant with his highest tendencies and seizable by his feelings or his intelligence. Otherwise it would be difficult for him to come into contact and communion with the Divine. Even then his nature calls for a human intermediary so that he may feel the Divine in something entirely close to his own humanity and sensible in a human influence and example. This call is satisfied by the Divine manifest in a human appearance, the Incarnation, the Avatar - Krishna, Christ, Buddha. ~ Sri Aurobindo, The Synthesis Of Yoga 1.01 - The Four Aids,
667:The Lord has veiled himself and his absolute wisdom and eternal consciousness in ignorant Nature-Force and suffers her to drive the individual being, with its complicity, as the ego; this lower action of Nature continues to prevail, often even in spite of man's half-lit imperfect efforts at a nobler motive and a purer self-knowledge. Our human effort at perfection fails, or progresses very incompletely, owing to the force of Nature's past actions in us, her past formations, her long-rooted associations; it turns towards a true and high-climbing success only when a greater Knowledge and Power than our own breaks through the lid of our ignorance and guides or takes up our personal will. For our human will is a misled and wandering ray that has parted from the supreme Puissance. The period of slow emergence out of this lower working into a higher light and purer force is the valley of the shadow of death for the striver after perfection; it is a dreadful passage full of trials, sufferings, sorrows, obscurations, stumblings, errors, pitfalls. To abridge and alleviate this ordeal or to penetrate it with the divine delight faith is necessary, an increasing surrender of the mind to the knowledge that imposes itself from within and, above all, a true aspiration and a right and unfaltering and sincere practice. "Practise unfalteringly," says the Gita, "with a heart free from despondency," the Yoga; for even though in the earlier stage of the path we drink deep of the bitter poison of internal discord and suffering, the last taste of this cup is the sweetness of the nectar of immortality and the honey-wine of an eternal Ananda. ~ Sri Aurobindo, The Synthesis Of Yoga 1.08 - The Supreme Will,
668: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,
669:The sign of the immersion of the embodied soul in Prakriti is the limitation of consciousness to the ego. The vivid stamp of this limited consciousness can be seen in a constant inequality of the mind and heart and a confused conflict and disharmony in their varied reactions to the touches of experience. The human reactions sway perpetually between the dualities created by the soul's subjection to Nature and by its often intense but narrow struggle for mastery and enjoyment, a struggle for the most part ineffective. The soul circles in an unending round of Nature's alluring and distressing opposites, success and failure, good fortune and ill fortune, good and evil, sin and virtue, joy and grief, pain and pleasure. It is only when, awaking from its immersion in Prakriti, it perceives its oneness with the One and its oneness with all existences that it can become free from these things and found its right relation to this executive world-Nature. Then it becomes indifferent to her inferior modes, equal-minded to her dualities, capable of mastery and freedom; it is seated above her as the high-throned knower and witness filled with the calm intense unalloyed delight of his own eternal existence. The embodied spirit continues to express its powers in action, but it is no longer involved in ignorance, no longer bound by its works; its actions have no longer a consequence within it, but only a consequence outside in Prakriti. The whole movement of Nature becomes to its experience a rising and falling of waves on the surface that make no difference to its own unfathomable peace, its wide delight, its vast universal equality or its boundless God-existence. ~ Sri Aurobindo, The Synthesis Of Yoga ,
670:...that personality, like consciousness, life, soul is not a brief-lived stranger in an impersonal Eternity, but contains the very meaning of existence. This fine flower of the cosmic Energy carries in it a forecast of the aim and a hint of the very motive of the universal labour. As an occult vision opens in him, he becomes aware of worlds behind in which consciousness and personality hold an enormous place and assume a premier value; even here in the material world to this occult vision the inconscience of Matter fills with a secret pervading consciousness, its inanimation harbours a vibrant life, its mechanism is the device of an indwelling Intelligence, God and soul are everywhere. Above all stands an infinite conscious Being who is variously self-expressed in all these worlds; impersonality is only a first means of that expression. It is a field of principles and forces, an equal basis of manifestation; but these forces express themselves through beings, have conscious spirits at their head and are the emanation of a One Conscious Being who is their sorce. A multiple innumberable personality expressing that One is the very sense and central aim of the manifestation and if now personality seems to be narrow, fragmentary, restrictive, it is only because it has not opened to its source or flowered into its own divine truth and fullness packing itself with the universal and the infinite. Thus the world-creation is no more an illusion, a fortuitous mechanism, a play that need not have happened, a flux without consequence; it is an intimate dynamism of the conscious and living Eternal. ~ Sri Aurobindo, The Synthesis Of Yoga The Yoga of Divine Works,
671:[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],
672:the second aid, the need for effort and aspiration, utsaha ::: The development of the experience in its rapidity, its amplitude, the intensity and power of its results, depends primarily, in the beginning of the path and long after, on the aspiration and personal effort of the sadhaka. The process of Yoga is a turning of the human soul from the egoistic state of consciousness absorbed in the outward appearances and attractions of things to a higher state in which the Transcendent and Universal can pour itself into the individiual mould and transform it. The first determining element in the siddhi is, therefore, the intensity of the turning, the force which directs the soul inward. The power of aspiration of the heart, the force of the will, the concentration of the mind, the perseverance and determination of the applied energy are the measure of that intensity. The ideal sadhaka should be able to say in the Biblical phrase, 'My zeal for the Lord has eaten me up.' It is this zeal for the Lord, -utsaha, the zeal of the whole nature for its divine results, vyakulata, the heart's eagerness for the attainment of the Divine, - that devours the ego and breaks up the petty limitations ... 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. ~ Sri Aurobindo, The Synthesis Of Yoga 1.01 - The Four Aids,
673:Here lies the whole importance of the part of the Yoga of Knowledge which we are now considering, the knowledges of those essential principles of Being, those essential modes of self-existence on which the absolute Divine has based its self-manifestation. If the truth of our being is an infinite unity in which alone there is perfect wideness, light, knowledge, power, bliss, and if all our subjection to darkness, ignorance, weakness, sorrow, limitation comes of our viewing existence as a clash of infinitely multiple separate existences, then obviously it is the most practical and concrete and utilitarian as well as the most lofty and philosophical wisdom to find a means by which we can get away from the error and learn to live in the truth. So also, if that One is in its nature a freedom from bondage to this play of qualities which constitute our psychology and if from subjection to that play are born the struggle and discord in which we live, floundering eternally between the two poles of good and evil, virtue and sin, satisfaction and failure, joy and grief, pleasure and pain, then to get beyond the qualities and take our foundation in the settled peace of that which is always beyond them is the only practical wisdom. If attachment to mutable personality is the cause of our self-ignorance, of our discord and quarrel with ourself and with life and with others, and if there is an impersonal One in which no such discord and ignorance and vain and noisy effort exist because it is in eternal identity and harmony with itself, then to arrive in our souls at that impersonality and untroubled oneness of being is the one line and object of human effort to which our reason can consent to give the name of practicality. ~ Sri Aurobindo, The Synthesis Of Yoga ,
674: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 ,
675:The link between the spiritual and the lower planes of the mental being is that which is called in the old Vedantic phraseology the vijnana and which we may term the Truth-plane or the ideal mind or supermind where the One and the Many meet and our being is freely open to the revealing light of the divine Truth and the inspiration of the divine Will and Knowledge. If we can break down the veil of the intellectual, emotional, sensational mind which our ordinary existence has built between us and the Divine, we can then take up through the Truth-mind all our mental, vital and physical experience and offer it up to the spiritual -- this was the secret or mystic sense of the old Vedic "sacrifice" -- to be converted into the terms of the infinite truth of Sachchidananda, and we can receive the powers and illuminations of the infinite Existence in forms of a divine knowledge, will and delight to be imposed on our mentality, vitality, physical existence till the lower is transformed into the perfect vessel of the higher. This was the double Vedic movement of the descent and birth of the gods in the human creature and the ascent of the human powers that struggle towards the divine knowledge, power and delight and climb into the godheads, the result of which was the possession of the One, the Infinite, the beatific existence, the union with God, the Immortality. By possession of this ideal plane we break down entirely the opposition of the lower and the higher existence, the false gulf created by the Ignorance between the finite and the Infinite, God and Nature, the One and the Many, open the gates of the Divine, fulfil the individual in the complete harmony of the cosmic consciousness and realise in the cosmic being the epiphany of the transcendent Sachchidananda. ~ Sri Aurobindo, The Synthesis Of Yoga 2.15,
676:There is, indeed, a higher form of the buddhi that can be called the intuitive mind or intuitive reason, and this by its intuitions, its inspirations, its swift revelatory vision, its luminous insight and discrimination can do the work of the reason with a higher power, a swifter action, a greater and spontaneous certitude. It acts in a self-light of the truth which does not depend upon the torch-flares of the sense-mind and its limited uncertain percepts; it proceeds not by intelligent but by visional concepts: It is a kind of truth-vision, truth-hearing, truth-memory, direct truth-discernment. This true and authentic intuition must be distinguished from a power of the ordinary mental reason which is too easily confused with it, that power of Involved reasoning that reaches its conclusion by a bound and does not need the ordinary steps of the logical mind. The logical reason proceeds pace after pace and tries the sureness of each step like a marl who is walking over unsafe ground and has to test by the hesitating touch of his foot each span of soil that he perceives with his eye. But this other supralogical process of the reason is a motion of rapid insight or swift discernment; it proceeds by a stride or leap, like a man who springs from one sure spot to another point of sure footing, -- or at least held by him to be sure. He sees this space he covers in one compact and flashing view, but he does not distinguish or measure either by eye or touch its successions, features and circumstances. This movement has something of the sense of power of the intuition, something of its velocity, some appearance of its light and certainty, arid we always are apt to take it for the intuition. But our assumption is an error and, if we trust to it, it may lead us into grievous blunders. ~ Sri Aurobindo, The Synthesis Of Yoga ,
677:the aim of our yoga ::: The aim set before our Yoga is nothing less than to hasten this supreme object of our existence here. Its process leaves behind the ordinary tardy method of slow and confused growth through the evolution of Nature. For the natural evolution is at its best an uncertain growth under cover, partly by the pressure of the environment, partly by a groping education and an ill-lighted purposeful effort, an only partially illumined and half-automatic use of opportunities with many blunders and lapses and relapses; a great portion of it is made up of apparent accidents and circumstances and vicissitudes, - though veiling a secret divine intervention and guidance. In Yoga we replace this confused crooked crab-motion by a rapid, conscious and self-directed evolution which is planned to carry us, as far as can be, in a straight line towards the goal set before us. In a certain sense it may be an error to speak of a goal anywhere in a progression which may well be infinite. Still we can conceive of an immediate goal, an ulterior objective beyond our present achievement towards which the soul in man can aspire. There lies before him the possibility of a new birth; there can be an ascent into a higher and wider plane of being and its descent to transform his members. An enlarged and illumined consciousness is possible that shall make of him a liberated spirit and a perfected force - and, if spread beyond the individual, it might even constitute a divine humanity or else a new, a supramental and therefore a superhuman race. It is this new birth that we make our aim: a growth into a divine consciousness is the whole meaning of our Yoga, an integral conversion to divinity not only of the soul but of all the parts of our nature. ~ Sri Aurobindo, The Synthesis Of Yoga Self-Surrender in Works - The Way of the Gita,
678:Though the supermind is suprarational to our intelligence and its workings occult to our apprehension, it is nothing irrationally mystic, but rather its existence and emergence is a logical necessity of the nature of existence, always provided we grant that not matter or mind alone but spirit is the fundamental reality and everywhere a universal presence. All things are a manifestation of the infinite spirit out of its own being, out of its own consciousness and by the self-realising, self-determining, self-fulfilling power of that consciousness. The Infinite, we may say, organises by the power of its self-knowledge the law of its own manifestation of being in the universe, not only the material universe present to our senses, but whatever lies behind it on whatever planes of existence. All is organised by it not under any inconscient compulsion, not according to a mental fantasy or caprice, but in its own infinite spiritual freedom according to the self-truth of its being, its infinite potentialities and its will of self-creation out of those potentialities, and the law of this self-truth is the necessity that compels created things to act and evolve each according to its own nature. The Intelligence- to give it an inadequate name-the Logos that thus organises its own manifestation is evidently something infinitely greater, more extended in knowledge, compelling in self-power, large both in the delight of its self-existence and the delight of its active being and works than the mental intelligence which is to us the highest realised degree and expression of consciousness. It is to this intelligence infinite in itself but freely organising and self-determiningly organic in its self-creation and its works that we may give for our present purpose the name of the divine supermind or gnosis. ~ Sri Aurobindo, The Synthesis Of Yoga 785-86,
679:principle of Yogic methods ::: Yogic methods have something of the same relation to the customary psychological workings of man as has the scientific handling of the force of electricity or of steam to their normal operations in Nature. And they, too, like the operations of Science, are formed upon a knowledge developed and confirmed by regular experiment, practical analysis and constant result. All Rajayoga, for instance, depends on this perception and experience that our inner elements, combinations, functions, forces can be separated or dissolved, can be new-combined and set to novel and formerly impossible workings or can be transformed and resolved into a new general synthesis by fixed internal processes. Hathayoga similarly depends on this perception and experience that the vital forces and function to which our life is normally subjected and whose ordinary operations seem set and indispensable, can be mastered and the operations changed or suspended with results that would otherwise be impossible and that seem miraculous to those who have not seized the raionale of their process. And if in some other of its forms this character of Yoga is less apparent, because they are more intuitive and less mechanical, nearer, like the Yoga of Devotion, to a supernal ecstasy or, like the Yoga of Knowledge, to a supernal infinity of consciousness and being, yet they too start from the use of some principal faculty in us by ways and for ends not contemplated in its everyday spontaneous workings. All methods grouped under the common name of Yoga are special psychological processes founded on a fixed truth of Nature and developing, out of normal functions, powers and results which were always latent but which her ordinary movements do not easily or do not often manifest. ~ Sri Aurobindo, The Synthesis Of Yoga Introduction - The Conditions of the Synthesis,
680:The first cause of impurity in the understanding is the intermiscence of desire in the thinking functions, and desire itself is an impurity of the Will involved in the vital and emotional parts of our being. When the vital and emotional desires interfere with the pure Will-to-know, the thought-function becomes subservient to them, pursues ends other than those proper to itself and its perceptions are clogged and deranged. The understanding must lift itself beyond the siege of desire and emotion and, in order that it may have perfect immunity, it must get the vital parts and the emotions themselves purified. The will to enjoy is proper to the vital being but not the choice or the reaching after the enjoyment which must be determined and acquired by higher functions; therefore the vital being must be trained to accept whatever gain or enjoyment comes to it in the right functioning of the life in obedience to the working of the divine Will and to rid itself of craving and attachment. Similarly the heart must be freed from subjection to the cravings of the life-principle and the senses and thus rid itself of the false emotions of fear, wrath, hatred, lust, etc, which constitute the chief impurity of the heart. The will to love is proper to the heart, but here also the choice and reaching after love have to be foregone or tranquillised and the heart taught to love with depth and intensity indeed, but with a calm depth and a settled and equal, not a troubled and disordered intensity. The tranquillisation and mastery of these members is a first condition for the immunity of the understanding from error, ignorance and perversion. This purification spells an entire equality of the nervous being and the heart; equality, therefore, even as it was the first word of the path of works, so also is the first word of the path of knowledge. ~ Sri Aurobindo, The Synthesis Of Yoga 2.03 - The Purified Understanding,
681:A distinction has to be firmly seized in our consciousness, the capital distinction between mechanical Nature and the free Lord of Nature, between the Ishwara or single luminous divine Will and the many executive modes and forces of the universe. Nature, - not as she is in her divine Truth, the conscious Power of the Eternal, but as she appears to us in the Ignorance, - is executive Force, mechanical in her steps, not consciously intelligent to our experience of her, although all her works are instinct with an absolute intelligence. Not in herself master, she is full of a self-aware Power which has an infinite mastery and, because of this Power driving her, she rules all and exactly fulfils the work intended in her by the Ishwara. Not enjoying but enjoyed, she bears in herself the burden of all enjoyments. Nature as Prakriti is an inertly active Force, - for she works out a movement imposed upon her; but within her is One that knows, - some Entity sits there that is aware of all her motion and process. Prakriti works containing the knowledge, the mastery, the delight of the Purusha, the Being associated with her or seated within her; but she can participate in them only by subjection and reflection of that which fills her. Purusha knows and is still and inactive; he contains the action of Prakriti within his consciousness and knowledge and enjoys it. He gives the sanction to Prakriti's works and she works out what is sanctioned by him for his pleasure. Purusha himself does not execute; he maintains Prakriti in her action and allows her to express in energy and process and formed result what he perceives in his knowledge. This is the distinction made by the Sankhyas; and although it is not all the true truth, not in any way the highest truth either of Purusha or of Prakriti, still it is a valid and indispensable practical knowledge in the lower hemisphere of existence. ~ Sri Aurobindo, The Synthesis Of Yoga ,
682:A distinction has to be firmly seized in our consciousness, the capital distinction between mechanical Nature and the free Lord of Nature, between the Ishwara or single luminous divine Will and the many executive modes and forces of the universe. Nature, - not as she is in her divine Truth, the conscious Power of the Eternal, but as she appears to us in the Ignorance, - is executive Force, mechanical in her steps, not consciously intelligent to our experience of her, although all her works are instinct with an absolute intelligence. Not in herself master, she is full of a self-aware Power which has an infinite mastery and, because of this Power driving her, she rules all and exactly fulfils the work intended in her by the Ishwara. Not enjoying but enjoyed, she bears in herself the burden of all enjoyments. Nature as Prakriti is an inertly active Force, - for she works out a movement imposed upon her; but within her is One that knows, - some Entity sits there that is aware of all her motion and process. Prakriti works containing the knowledge, the mastery, the delight of the Purusha, the Being associated with her or seated within her; but she can participate in them only by subjection and reflection of that which fills her. Purusha knows and is still and inactive; he contains the action of Prakriti within his consciousness and knowledge and enjoys it. He gives the sanction to Prakriti's works and she works out what is sanctioned by him for his pleasure. Purusha himself does not execute; he maintains Prakriti in her action and allows her to express in energy and process and formed result what he perceives in his knowledge. This is the distinction made by the Sankhyas; and although it is not all the true truth, not in any way the highest truth either of Purusha or of Prakriti, still it is a valid and indispensable practical knowledge in the lower hemisphere of existence. ~ Sri Aurobindo, The Synthesis Of Yoga Self-Surrender in Works,
683:A supreme divine Love is a creative Power and, even though it can exist in itself silent and unchangeable, yet rejoices in external form and expression and is not condemned to be a speechless and bodiless godhead. It has even been said that creation itself was an act of love or at least the building up of a field in which Divine Love could devise its symbols and fulfil itself in act of mutuality and self-giving, and, if not the initial nature of creation, this may well be its ultimate object and motive. It does not so appear now because, even if a Divine Love is there in the world upholding all this evolution of creatures, yet the stuff of life and its action is made up of an egoistic formation, a division, a struggle of life and consciousness to exist and survive in an apparently indifferent, inclement or even hostile world of inanimate and inconscient Matter. In the confusion and obscurity of this struggle all are thrown against each other with a will in each to assert its own existence first and foremost and only secondarily to assert itself in others and very partially for others; for even man's altruism remains essentially egoistic and must be so till the soul finds the secret of the divine Oneness. It is to discover that at its supreme source, to bring it from within and to radiate it out up to the extreme confines of life that is turned the effort of the Yoga. All action, all creation must be turned into a form, a symbol of the cult, the adoration, the sacrifice; it must carry something that makes it bear in it the stamp of a dedication, a reception and translation of the Divine Consciousness, a service of the Beloved, a self-giving, a surrender. This has to be done wherever possible in the outward body and form of the act; it must be done always in its inward emotion and an intentsity that shows it to be an outflow from the soul towards the Eternal. ~ Sri Aurobindo, The Synthesis Of Yoga The Ascent of the Sacrifice - 2,
684:mastering the lower self and leverage for the march towards the Divine ::: In proportion as he can thus master and enlighten his lower self, he is man and no longer an animal. When he can begin to replace desire altogether by a still greater enlightened thought and sight and will in touch with the Infinite, consciously subject to a diviner will than his own, linked to a more universal and transcendent knowledge, he has commenced the ascent towards tile superman; he is on his upward march towards the Divine. It is, then, in the highest mind of thought and light and will or it is in the inner heart of deepest feeling and emotion that we must first centre our consciousness, -- in either of them or, if we are capable, in both together, -- and use that as our leverage to lift the nature wholly towards the Divine. The concentration of an enlightened thought, will and heart turned in unison towards one vast goal of our knowledge, one luminous and infinite source of our action, one imperishable object of our emotion is the starting-point of the Yoga. And the object of our seeking must be the very fount of the Light which is growing in us, the very origin of the Force which we are calling to move our members. Our one objective must be the Divine himself to whom, knowingly or unknowingly, something always aspires in our secret nature. There must be a large, many-sided yet single concentration of the thought on the idea, the perception, the vision, the awakening touch, the soul's realisation of the one Divine. There must be a flaming concentration of the heart on the All and Eternal and, when once we have found him, a deep plunging and immersion in the possession and ecstasy of the All-Beautiful. There must be a strong and immovable concentration of the will on the attainment and fulfilment of all that the Divine is and a free and plastic opening of it to all that he intends to manifest in us. This is the triple way of the Yoga. ~ Sri Aurobindo, The Synthesis Of Yoga 1.02 - Self-Consecration,
685:This inner Guide is often veiled at first by the very intensity of our personal effort and by the ego's preoccupation with itself and its aims. As we gain in clarity and the turmoil of egoistic effort gives place to a calmer self-knowledge, we recognise the source of the growing light within us. We recognise it retrospectively as we realise how all our obscure and conflicting movements have been determined towards an end that we only now begin to perceive, how even before our entrance into the path of the Yoga the evolution of our life has been designedly led towards its turning point. For now we begin to understand the sense of our struggles and efforts, successes and failures. At last we are able to seize the meaning of our ordeals and sufferings and can appreciate the help that was given us by all that hurt and resisted and the utility of our very falls and stumblings. We recognise this divine leading afterwards, not retrospectively but immediately, in the moulding of our thoughts by a transcendent Seer, of our will and actions by an all-embracing Power, of our emotional life by an all-attracting and all-assimilating Bliss and Love. We recognise it too in a more personal relation that from the first touched us or at the last seizes us; we feel the eternal presence of a supreme Master, Friend, Lover, Teacher. We recognise it in the essence of our being as that develops into likeness and oneness with a greater and wider existence; for we perceive that this miraculous development is not the result of our own efforts; an eternal Perfection is moulding us into its own image. One who is the Lord or Ishwara of the Yogic philosophies, the Guide in the conscious being ( caitya guru or antaryamin ), the Absolute of the thinker, the Unknowable of the Agnostic, the universal Force of the materialist, the supreme Soul and the supreme Shakti, the One who is differently named and imaged by the religions, is the Master of our Yoga. ~ Sri Aurobindo, The Synthesis Of Yoga 1.01 - The Four Aids,
686:It must also be kept in mind that the supramental change is difficult, distant, an ultimate stage; it must be regarded as the end of a far-off vista; it cannot be and must not be turned into a first aim, a constantly envisaged goal or an immediate objective. For it can only come into the view of possibility after much arduous self-conquest and self-exceeding, at the end of many long and trying stages of a difficult self-evolution of the nature. One must first acquire an inner Yogic consciousness and replace by it our ordinary view of things, natural movements, motives of life; one must revolutionise the whole present build of our being. Next, we have to go still deeper, discover our veiled psychic entity and in its light and under its government psychicise our inner and outer parts, turn mind-nature, life-nature, body-nature and all our mental, vital, physical action and states and movements into a conscious instrumentation of the soul. Afterwards or concurrently we have to spiritualise the being in its entirety by a descent of a divine Light, Force, Purity, Knowledge, freedom and wideness. It is necessary to break down the limits of the personal mind, life and physicality, dissolve the ego, enter into the cosmic consciousness, realise the self, acquire a spiritualised and universalised mind and heart, life-force, physical consciousness. Then only the passage into the supramental consciousness begins to become possible, and even then there is a difficult ascent to make each stage of which is a separate arduous achievement. Yoga is a rapid and concentrated conscious evolution of the being, but however rapid, even though it may effect in a single life what in an instrumental Nature might take centuries and millenniums or many hundreds of lives, still all evolution must move by stages; even the greatest rapidity and concentration of the movement cannot swallow up all the stages or reverse natural process and bring the end near to the beginning. ~ Sri Aurobindo, The Synthesis Of Yoga 1.13 - The Supermind and the Yoga of Works,
687:indifference to things of the body ::: This detachment of the mind must be strengthened by a certain attitude of indifference to the things of the body; we must not care essentially about its sleep or its waking, its movement or its rest, its pain or its pleasure, its health or ill-health, its vigour or its fatigue, its comfort or its discomfort, or what it eats or drinks. This does not mean that we shall not keep the body in right order so far as we can; we have not to fall into violent asceticisms or a positive neglect of the physical frame. But we have not either to be affected in mind by hunger or thirst or discomfort or ill-health or attach the importance which the physical and vital man attaches to the things of the body, or indeed any but a quite subordinate and purely instrumental importance. Nor must this instrumental importance be allowed to assume the proportions of a necessity; we must not for instance imagine that the purity of the mind depends on the things we eat or drink, although during a certain stage restrictions in eating and drinking are useful to our inner progress; nor on the other hand must we continue to think that the dependence of the mind or even of the life on food and drink is anything more than a habit, a customary relation which Nature has set up between these principles. As a matter of fact the food we take can be reduced by contrary habit and new relation to a minimum without the mental or vital vigour being in any way reduced; even on the contrary with a judicious development they can be trained to a greater potentiality of vigour by learning to rely on the secret fountains of mental and vital energy with which they are connected more than upon the minor aid of physical aliments. This aspect of self-discipline is however more important in the Yoga of self-perfection than here; for our present purpose the important point is the renunciation by the mind of attachment to or dependence on the things of the body. ~ Sri Aurobindo, The Synthesis Of Yoga 2.07 - The Release from Subjection to the Body,
688:the omnipresent Trinity ::: In practice three conceptions are necessary before there can be any possibility of Yoga; there must be, as it were, three consenting parties to the effort,-God, Nature and the human soul or, in more abstract language, the Transcendental, the Universal and the Individual. If the individual and Nature are left to themselves, the one is bound to the other and unable to exceed appreciably her lingering march. Something transcendent is needed, free from her and greater, which will act upon us and her, attracting us upward to Itself and securing from her by good grace or by force her consent to the individual ascension. It is this truth which makes necessary to every philosophy of Yoga the conception of the Ishwara, Lord, supreme Soul or supreme Self, towards whom the effort is directed and who gives the illuminating touch and the strength to attain. Equally true is the complementary idea so often enforced by the Yoga of devotion that as the Transcendent is necessary to the individual and sought after by him, so also the individual is necessary in a sense to the Transcendent and sought after by It. If the Bhakta seeks and yearns after Bhagavan, Bhagavan also seeks and yearns after the Bhakta. There can be no Yoga of knowledge without a human seeker of the knowledge, the supreme subject of knowledge and the divine use by the individual of the universal faculties of knowledge; no Yoga of devotion without the human God-lover, the supreme object of love and delight and the divine use by the individual of the universal faculties of spiritual, emotional and aesthetic enjoyment; no Yoga of works without the human worker, the supreme Will, Master of all works and sacrifices, and the divine use by the individual of the universal faculties of power and action. However Monistic maybe our intellectual conception of the highest truth of things, in practice we are compelled to accept this omnipresent Trinity. ~ Sri Aurobindo, The Synthesis Of Yoga Introduction - The Conditions of the Synthesis,
689:The way of integral knowledge supposes that we are intended to arrive at an integral self-fulfilment and the only thing that is to be eliminated is our own unconsciousness, the Ignorance and the results of the Ignorance. Eliminate the falsity of the being which figures as the ego; then our true being can manifest in us. Eliminate the falsity of the life which figures as mere vital craving and the mechanical round of our corporeal existence; our true life in the power of the Godhead and the joy of the Infinite will appear. Eliminate the falsity of the senses with their subjection to material shows and to dual sensations; there is a greater sense in us that can open through these to the Divine in things and divinely reply to it. Eliminate the falsity of the heart with its turbid passions and desires and its dual emotions; a deeper heart in us can open with its divine love for all creatures and its infinite passion and yearning for the responses of the Infinite. Eliminate the falsity of the thought with its imperfect mental constructions, its arrogant assertions and denials, its limited and exclusive concentrations; a greater faculty of knowledge is behind that can open to the true Truth of God and the soul and Nature and the universe. An integral self-fulfilment, - an absolute, a culmination for the experiences of the heart, for its instinct of love, joy, devotion and worship; an absolute, a culmination for the senses, for their pursuit of divine beauty and good and delight in the forms of things; an absolute, a culmination for the life, for its pursuit of works, of divine power, mastery and perfection; an absolute, a culmination beyond its own limits for the thought, for its hunger after truth and light and divine wisdom and knowledge. Not something quite other than themselves from which they are all cast away is the end of these things in our nature, but something supreme in which they at once transcend themselves and find their own absolutes and infinitudes, their harmonies beyond measure. ~ Sri Aurobindo, The Synthesis Of Yoga 2.01 - The Object of Knowledge,
690:I know some individuals who make this their daily practice: starting at the beginning and reading a canto or half a canto every day till they reach the end and then starting at the beginning again, and in that way they have gone through the whole of Savitri many times. When this is done in groups there's really no doubt that by this going through the whole soundbody of the epic from beginning to end aloud, there must be built up a very strong force field of vibrations. It is definitely of benefit to the people who participate in it. But again I would say that the effect or benefit of this sacrifice will be richer to the extent that the reading is done with understanding and above all with soul surrender. It shouldn't become a mere ritual.Sri Aurobindo's mantric lines, repeated one after the other, will always have their power; but the power will be much greater if the mind can participate, and the will and the heart.I have also heard of some groups who select one line that seems to have a particular mantric power and then within the group they chant that line many, many times. They concentrate on that one special line, and try to take its vibrations deep into themselves. Again I am sure that this is very beneficial to those who practice it.In that way the words enter very deeply into the consciousness. There they resonate and do their work, and perhaps not just the surface meaning but the deeper meaning and the deeper vibrations may reveal their full depth to those who undertake this exercise if it is done with self-dedication, with a true aspiration to internalise the heart of the meaning, not just as a mere repetition.At another end of the spectrum of possible approaches to Savitri, we can say there would be the aesthetic approach, the approach of enjoying it for its poetic beauty. I met a gentleman a couple of months ago, who told me, "We have faith in Sri Aurobindo, but it is so difficult to understand his books. We tried with The Life Divine, we tried with The Synthesis of Yoga but we found them so difficult. ~ collab summer & fall 2011,
691:Jnana Yoga, the Path of Knowledge; ::: The Path of Knowledge aims at the realisation of the unique and supreme Self. It proceeds by the method of intellectual reflection, vicara ¯, to right discrimination, viveka. It observes and distinguishes the different elements of our apparent or phenomenal being and rejecting identification with each of them arrives at their exclusion and separation in one common term as constituents of Prakriti, of phenomenal Nature, creations of Maya, the phenomenal consciousness. So it is able to arrive at its right identification with the pure and unique Self which is not mutable or perishable, not determinable by any phenomenon or combination of phenomena. From this point the path, as ordinarily followed, leads to the rejection of the phenomenal worlds from the consciousness as an illusion and the final immergence without return of the individual soul in the Supreme. But this exclusive consummation is not the sole or inevitable result of the Path of Knowledge. For, followed more largely and with a less individual aim, the method of Knowledge may lead to an active conquest of the cosmic existence for the Divine no less than to a transcendence. The point of this departure is the realisation of the supreme Self not only in one's own being but in all beings and, finally, the realisation of even the phenomenal aspects of the world as a play of the divine consciousness and not something entirely alien to its true nature. And on the basis of this realisation a yet further enlargement is possible, the conversion of all forms of knowledge, however mundane, into activities of the divine consciousness utilisable for the perception of the one and unique Object of knowledge both in itself and through the play of its forms and symbols. Such a method might well lead to the elevation of the whole range of human intellect and perception to the divine level, to its spiritualisation and to the justification of the cosmic travail of knowledge in humanity. ~ Sri Aurobindo, The Synthesis Of Yoga The Conditions of the Synthesis,
692:the characteristics of Life, Mind and Spirit ::: The characteristic energy of bodily Life is not so much in progress as in persistence, not so much in individual self-enlargement as in self-repetition. There is, indeed, in physical Nature a progression from type to type, from the vegetable to the animal, from the animal to man; for even in inanimate Matter Mind is at work. But once a type is marked off physically, the chief immediate preoccupation of the terrestrial Mother seems to be to keep it in being by a constant reproduction. For Life always seeks immortality; but since individual form is impermanent and only the idea of a form is permanent in the consciousness that creates the universe, -for there it does not perish,- such constant reproduction is the only possible material immortality. Self-preservation, self-repetition, self-multiplication are necessarily, then, the predominant instincts of all material existence. The characteristic energy of pure Mind is change and the more it acquires elevation and organisation, the more this law of Mind assumes the aspect of a continual enlargement, improvement and better arrangement of its gains and so of a continual passage from a smaller and simpler to a larger and more complex perfection. For Mind, unlike bodily life, is infinite in its field, elastic in its expansion, easily variable in its formations. Change, then, self-enlargement and self-improvement are its proper instincts. Its faith is perfectibility, its watchword is progress. The characteristic law of Spirit is self-existent perfection and immutable infinity. It possesses always and in its own right the immortality which is the aim of Life and the perfection which is the goal of Mind. The attainment of the eternal and the realisation of that which is the same in all things and beyond all things, equally blissful in universe and outside it, untouched by the imperfections and limitations of the forms and activities in which it dwells, are the glory of the spiritual life. ~ Sri Aurobindo, The Synthesis Of Yoga Introduction - The Conditions Of the Synthesis,
693:the spiritual force behind adoration ::: All love, indeed, that is adoration has a spiritual force behind it, and even when it is offered ignorantly and to a limited object, something of that splendor appears through the poverty of the rite and the smallness of its issues. For love that is worship is at once an aspiration and a preparation: it can bring even within its small limits in the Ignorance a glimpse of a still more or less blind and partial but surprising realisation; for there are moments when it is not we but the One who loves and is loved in us, and even a human passion can be uplifted and glorified by a slight glimpse of this infinite Love and Lover. It is for this reason that the worship of the god, the worship of the idol, the human magnet or ideal are not to be despised; for these are steps through which the human race moves towards that blissful passion and ecstasy of the Infinite which, even in limiting it, they yet represent for our imperfect vision when we have still to use the inferior steps Nature has hewn for our feet and admit the stages of our progress. Certain idolatries are indispensable for the development of our emotional being, nor will the man who knows be hasty at any time to shatter this image unless he can replace it in the heart of the worshipper by the Reality it figures. Moreover, they have this power because there is always something in them that is greater than their forms and, even when we reach the supreme worship, that abides and becomes a prolongation of it or a part of its catholic wholeness. our knowledge is still imperfect in us, love incomplete if even when we know That which surpasses all forms and manifestations, we cannot still accept the Divine in creature and object, in man, in the kind, in the animal, in the tree, in the flower, in the work of our hands, in the Nature-Force which is then no longer to us the blind action of a material machinery but a face and power of the universal Shakti: for in these things too is the presence of the Eternal. ~ Sri Aurobindo, The Synthesis Of Yoga Ascent of the Sacrifice - 2,
694:separating from the heart and mind and the benefits of doing so ::: Therefore the mental Purusha has to separate himself from association and self-identification with this desire-mind. He has to say I am not this thing that struggles and suffers, grieves and rejoices, loves and hates, hopes and is baffled, is angry and afraid and cheerful and depressed, a thing of vital moods and emotional passions. All these are merely workings and habits of Prakriti in the sensational and emotional mind. The mind then draws back from its emotions and becomes with these, as with the bodily movements and experiences, the observer or witness. There is again an inner cleavage. There is this emotional mind in which these moods and passions continue to occur according to the habit of the modes of Nature and there is the observing mind which sees them, studies and understands but is detached from them. It observes them as if in a sort of action and play on a mental stage of personages other than itself, at first with interest and a habit of relapse into identification, then with entire calm and detachment, and, finally, attaining not only to calm but to the pure delight of its own silent existence, with a smile at thier unreality as at the imaginary joys and sorrows of a child who is playing and loses himself in the play. Secondly, it becomes aware of itself as master of the sanction who by his withdrawl of sanction can make this play to cease. When the sanction is withdrawn, another significant phenomenon takes place; the emotional mind becomes normally calm and pure and free from these reactions, and even when they come, they no longer rise from within but seem to fall on it as impression from outside to which its fibers are still able to respond; but this habit of reponse dies away and the emotional mind is in time entirely liberated from the passions which it has renounced. Hope and fear, joy and grief, liking and disliking, attraction and repulsion, content and discontent, gladness and depression, horror and wrath and fear and disgust and shame and the passions of love and hatred fall away from the liberated psychic being. ~ Sri Aurobindo, The Synthesis Of Yoga 2.08 - The Release from the Heart and the Mind,
695: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,
696:The most disconcerting discovery is to find that every part of us -- intellect, will, sense-mind, nervous or desire self, the heart, the body-has each, as it were, its own complex individuality and natural formation independent of the rest; it neither agrees with itself nor with the others nor with the representative ego which is the shadow cast by some central and centralising self on our superficial ignorance. We find that we are composed not of one but many personalities and each has its own demands and differing nature. Our being is a roughly constituted chaos into which we have to introduce the principle of a divine order. Moreover, we find that inwardly too, no less than outwardly, we are not alone in the world; the sharp separateness of our ego was no more than a strong imposition and delusion; we do not exist in ourselves, we do not really live apart in an inner privacy or solitude. Our mind is a receiving, developing and modifying machine into which there is being constantly passed from moment to moment a ceaseless foreign flux, a streaming mass of disparate materials from above, from below, from outside. Much more than half our thoughts and feelings are not our own in the sense that they take form out of ourselves; of hardly anything can it be said that it is truly original to our nature. A large part comes to us from others or from the environment, whether as raw material or as manufactured imports; but still more largely they come from universal Nature here or from other worlds and planes and their beings and powers and influences; for we are overtopped and environed by other planes of consciousness, mind planes, life planes, subtle matter planes, from which our life and action here are fed, or fed on, pressed, dominated, made use offer the manifestation of their forms and forces. The difficulty of our separate salvation is immensely increased by this complexity and manifold openness and subjection to tile in-streaming energies of the universe. Of all this we have to take account, to deal with it, to know what is the secret stuff of our nature and its constituent and resultant motions and to create in it all a divine centre and a true harmony and luminous order. ~ Sri Aurobindo, The Synthesis Of Yoga 1.02,
697:The Absolute is beyond personality and beyond impersonality, and yet it is both the Impersonal and the supreme Person and all persons. The Absolute is beyond the distinction of unity and multiplicity, and yet it is the One and the innumerable Many in all the universes. It is beyond all limitation by quality and yet it is not limited by a qualityless void but is too all infinite qualities. It is the individual soul and all souls and more of them; it is the formless Brahman and the universe. It is the cosmic and the supracosmic spirit, the supreme Lord, the supreme Self, the supreme Purusha and supreme shakti, the Ever Unborn who is endlessly born, the Infinite who is innumerably finite, the multitudinous One, the complex Simple, the many-sided Single, the Word of the Silence Ineffable, the impersonal omnipresent Person, the Mystery, translucent in highest consciousness to its own spirit, but to a lesser consciousness veiled in its own exceeding light and impenetrable for ever. These things are to the dimensional mind irreconcilable opposites, but to the constant vision and experience of the supramental Truth-Consciousness they are so simply and inevitably the intrinsic nature of each other that even to think of them as contraries is an unimaginable violence. The walls constructed by the measuring and separating Intellect have disappeared and the Truth in its simplicity and beauty appears and reduces all to terms of its harmony and unity and light. Dimensions and distinctions remain but as figures for use, not a separative prison for the self-forgetting Spirit.2:In the ordinary Yoga of knowledge it is only necessary to recognise two planes of our consciousness, the spiritual and the materialised mental; the pure reason standing between these two views them both, cuts through the illusions of the phenomenal world, exceeds the materialised mental plane, sees the reality of the spiritual; and then the will of the individual Purusha unifying itself with this poise of knowledge rejects the lower and draws back to the supreme plane, dwells there, loses mind and body, sheds life from it and merges itself in the supreme Purusha, is delivered from individual existence. ~ Sri Aurobindo, The Synthesis of Yoga 2.01 - The Object of Knowledge,
698:The guiding law of spiritual experience can only come by an opening of human consciousness to the Divine Consciousness; there must be the power to receive in us the working and command and dynamic presence of the Divine Shakti and surrender ourselves to her control; it is that surrender and that control which bring the guidance. But the surrender is not sure, there is no absolute certitude of the guidance so long as we are besieged by mind formations and life impulses and instigations of ego which may easily betray us into the hands of a false experience. This danger can only be countered by the opening of a now nine-tenths concealed inmost soul or psychic being that is already there but not commonly active within us. That is the inner light we must liberate; for the light of this inmost soul is our one sure illumination so long as we walk still amidst the siege of the Ignorance and the Truth-consciousness has not taken up the entire control of our Godward endeavour. The working of the Divine Force in us under the conditions of the transition and the light of the psychic being turning us always towards a conscious and seeing obedience to that higher impulsion and away from the demands and instigations of the Forces of the Ignorance, these between them create an ever progressive inner law of our action which continues till the spiritual and supramental can be established in our nature. In the transition there may well be a period in which we take up all life and action and offer them to the Divine for purification, change and deliverance of the truth within them, another period in which we draw back and build a spiritual wall around us admitting through its gates only such activities as consent to undergo the law of the spiritual transformation, a third in which a free and all-embracing action, but with new forms fit for the utter truth of the Spirit, can again be made possible. These things, however, will be decided by no mental rule but in the light of the soul within us and by the ordaining force and progressive guidance of the Divine Power that secretly or overtly first impels, then begins clearly to control and order and finally takes up the whole burden of the Yoga. ~ Sri Aurobindo, The Synthesis Of Yoga The Ascent of the Sacrifice - 1,
699:"Will it take long for the Supermind which is involved in material Nature to emerge into the outer consciousness and bring visible results?" That depends on the state of consciousness from which one answers, for... For the human consciousness, obviously, I think it will take quite a long time. For another consciousness it will be relatively very fast, and for yet another consciousness, it is already accomplished. It is an accomplished fact. But in order to become aware of this, one must be able to enter into another state of consciousness than the ordinary physical consciousness. Sri Aurobindo has spoken - I believe I have read it to you, I think it's in The Synthesis of Yoga - of the true mind, the true vital and the true physical or subtle physical, and he has said that they co-exist with the ordinary mind, vital and physical, and that in certain conditions one may enter into contact with them, and then one becomes aware of the difference between what really is and the appearances of things. Well, for a developed consciousness, the Supermind is already realised somewhere in a domain of the subtle physical, it already exists there visible, concrete, and expresses itself in forms and activities. And when one is in tune with this domain, when one lives there, one has a very strong feeling that this world would only have to be condensed, so to say, for it to become visible to all. What would then be interesting would be to develop this inner perception which would put you into contact with the supramental truth which is already manifested, and is veiled for you only for want of appropriate organs to enter into relation with it. It is possible that those who are conscious of their dreams may have dreams of a new kind which put them into contact with that world, for it is accessible to the subtle physical of all those who have the corresponding organs in themselves. And there is necessarily a subtle influence of this physical on outer matter, if one is ready to receive impressions from it and admit them into one's consciousness. That's all. Now, if nobody has any questions to ask, well, we shall remain silent. Something to say, over there? (Mother looks at a disciple.) Oh! he is burning to speak! ~ The Mother, Questions And Answers 1956 ,
700:the three stages of the ascent ::: There are three stages of the ascent, -at the bottom the bodily life enslaved to the pressure of necessity and desire, in the middle the mental, the higher emotional and psychic rule that feels after greater interests, aspirations, experiences, ideas, and at the summits first a deeper psychic and spiritual state and then a supramental eternal consciousness in which all our aspirations and seekings discover their own intimate significance.In the bodily life first desire and need and then the practical good of the individual and the society are the governing consideration, the dominant force. In the mental life ideas and ideals rule, ideas that are half-lights wearing the garb of Truth, ideals formed by the mind as a result of a growing but still imperfect intuition and experience. Whenever the mental life prevails and the bodily diminishes its brute insistence, man the mental being feels pushed by the urge of mental Nature to mould in the sense of the idea or the ideal the life of the individual, and in the end even the vaguer more complex life of the society is forced to undergo this subtle process.In the spiritual life, or when a higher power than Mind has manifested and taken possession of the nature, these limited motive-forces recede, dwindle, tend to disappear. The spiritual or supramental Self, the Divine Being, the supreme and immanent Reality, must be alone the Lord within us and shape freely our final development according to the highest, widest, most integral expression possible of the law of our nature. In the end that nature acts in the perfect Truth and its spontaneous freedom; for it obeys only the luminous power of the Eternal. The individual has nothing further to gain, no desire to fulfil; he has become a portion of the impersonality or the universal personality of the Eternal. No other object than the manifestation and play of the Divine Spirit in life and the maintenance and conduct of the world in its march towards the divine goal can move him to action. Mental ideas, opinions, constructions are his no more; for his mind has fallen into silence, it is only a channel for the Light and Truth of the divine knowledge. Ideals are too narrow for the vastness of his spirit; it is the ocean of the Infinite that flows through him and moves him for ever. ~ Sri Aurobindo, The Synthesis Of Yoga 1.08 - The Supreme Will,
701:But this is not always the manner of the commencement. The sadhaka is often led gradually and there is a long space between the first turning of the mind and the full assent of the nature to the thing towards which it turns. There may at first be only a vivid intellectual interest, a forcible attraction towards the idea and some imperfect form of practice. Or perhaps there is an effort not favoured by the whole nature, a decision or a turn imposed by an intellectual influence or dictated by personal affection and admiration for someone who is himself consecrated and devoted to the Highest. In such cases, a long period of preparation may be necessary before there comes the irrevocable consecration; and in some instances it may not come. There may be some advance, there may be a strong effort, even much purification and many experiences other than those that are central or supreme; but the life will either be spent in preparation or, a certain stage having been reached, the mind pushed by an insufficient driving-force may rest content at the limit of the effort possible to it. Or there may even be a recoil to the lower life, - what is called in the ordinary parlance of Yoga a fall from the path. This lapse happens because there is a defect at the very centre. The intellect has been interested, the heart attracted, the will has strung itself to the effort, but the whole nature has not been taken captive by the Divine. It has only acquiesced in the interest, the attraction or the endeavour. There has been an experiment, perhaps even an eager experiment, but not a total self-giving to an imperative need of the soul or to an unforsakable ideal. Even such imperfect Yoga has not been wasted; for no upward effort is made in vain. Even if it fails in the present or arrives only at some preparatory stage or preliminary realisation, it has yet determined the soul's future.But if we desire to make the most of the opportunity that this life gives us, if we wish to respond adequately to the call we have received and to attain to the goal we have glimpsed, not merely advance a little towards it, it is essential that there should be an entire self-giving. The secret of success in Yoga is to regard it not as one of the aims to be pursued in life, but as the one and only aim, not as an important part of life, but as the whole of life. ~ Sri Aurobindo, The Synthesis Of Yoga 1.02 - Self-Consecration,
702:complexity of the human constitution ::: There is another direction in which the ordinary practice of Yoga arrives at a helpful but narrowing simplification which is denied to the Sadhaka of the integral aim. The practice of Yoga brings us face to face with the extraordinary complexity of our own being, the stimulating but also embarrassing multiplicity of our personality, the rich endless confusion of Nature. To the ordinary man who lives upon his own waking surface, ignorant of the self's depths and vastnesses behind the veil, his psychological existence is fairly simple. A small but clamorous company of desires, some imperative intellectual and aesthetic cravings, some tastes, a few ruling or prominent ideas amid a great current of unconnected or ill-connected and mostly trivial thoughts, a number of more or less imperative vital needs, alternations of physical health and disease, a scattered and inconsequent succession of joys and griefs, frequent minor disturbances and vicissitudes and rarer strong searchings and upheavals of mind or body, and through it all Nature, partly with the aid of his thought and will, partly without or in spite of it, arranging these things in some rough practical fashion, some tolerable disorderly order, -- this is the material of his existence. The average human being even now is in his inward existence as crude and undeveloped as was the bygone primitive man in his outward life. But as soon as we go deep within ourselves, -- and Yoga means a plunge into all the multiple profundities of' the soul, -- we find ourselves subjectively, as man in his growth has found himself objectively, surrounded by a whole complex world which we have to know and to conquer. The most disconcerting discovery is to find that every part of us -- intellect, will, sense-mind, nervous or desire self, the heart, the body-has each, as it were, its own complex individuality and natural formation independent of the rest; it neither agrees with itself nor with the others nor with the representative ego which is the shadow cast by some central and centralising self on our superficial ignorance. We find that we are composed not of one but many personalities and each has its own demands and differing nature. Our being is a roughly constituted chaos into which we have to introduce the principle of a divine order. ~ Sri Aurobindo, The Synthesis Of Yoga 1.02 - Self-Consecration,
703:The object of spiritual knowledge is the Supreme, the Divine, the Infinite and the Absolute. This Supreme has its relations to our individual being and its relations to the universe and it transcends both the soul and the universe. Neither the universe nor the individual are what they seem to be, for the report of them which our mind and our senses give us, is, so long as they are unenlightened by a faculty of higher supramental and suprasensuous knowledge, a false report, an imperfect construction, an attenuated and erroneous figure. And yet that which the universe and the individual seem to be is still a figure of what they really are, a figure that points beyond itself to the reality behind it. Truth proceeds by a correction of the values our mind and senses give us, and first by the action of a higher intelligence that enlightens and sets right as far as may be the conclusions of the ignorant sense-mind and limited physical intelligence; that is the method of all human knowledge and science. But beyond it there is a knowledge, a Truth-Consciousness, that exceeds our intellect and brings us into the true light of which it is a refracted ray. There the abstract terms of pure reason and the constructions .of the mind disappear or are converted into concrete soul-vision and the tremendous actuality of spiritual experience. This knowledge can turn away to the absolute Eternal and lose vision of the soul and the universe; but it can too see that existence from that Eternal. When that is done, we find that the ignorance of the mind and the senses and all the apparent futilities of human life were not an useless excursion of the conscious being, an otiose blunder. Here they were planned as a rough ground for the self-expression of the Soul that comes from the Infinite, a material foundation for its self-unfolding and self-possessing in the terms of the universe. It is true that in themselves they and all that is here have no significance, and to build separate significances for them is to live in an illusion, Maya; but they have a supreme significance in the Supreme, an absolute Power in the Absolute and it is that that assigns to them and refers to that Truth their present relative values. This is the all-uniting experience that is the foundation of the deepest integral and most intimate self-knowledge and world-knowledge ~ Sri Aurobindo, The Synthesis Of Yoga 2.01 - The Object of Knowledge,
704:But even before that highest approach to identity is achieved, something of the supreme Will can manifest in us as an imperative impulsion, a God-driven action; we then act by a spontaneous self-determining Force but a fuller knowledge of meaning and aim arises only afterwards. Or the impulse to action may come as an inspiration or intuition, but rather in the heart and body than in the mind; here an effective sight enters in but the complete and exact knowledge is still deferred and comes, if at all, lateR But the divine Will may descend too as a luminous single command or a total perception or a continuous current of perception of what is to be done into the will or into the thought or as a direction from above spontaneously fulfilled by the lower members. When the Yoga is imperfect, only some actions can be done in this way, or else a general action may so proceed but only during periods of exaltation and illumination. When the Yoga is perfect, all action becomes of this character. We may indeed distinguish three stages of a growing progress by which, first, the personal will is occasionally or frequently enlightened or moved by a supreme Will or conscious Force beyond it, then constantly replaced and, last, identified and merged in that divine Power-action. The first is the stage when we are still governed by the intellect, heart and senses; these have to seek or wait for the divine inspiration and guidance and do not always find or receive it. The second is the stage when human intelligence is more and more replaced by a high illumined or intuitive spiritualised mind, the external human heart by the inner psychic heart, the senses by a purified and selfless vital force. The third is the stage when we rise even above spiritualised mind to the supramental levels. In all three stages the fundamental character of the liberated action is the same, a spontaneous working of Prakriti no longer through or for the ego but at the will and for the enjoyment of the supreme Purusha. At a higher level this becomes the Truth of the absolute and universal Supreme expressed through the individual soul and worked out consciously through the nature, - no longer through a half-perception and a diminished or distorted effectuation by the stumbling, ignorant and all-deforming energy of lower nature in us but by the all-wise transcendent and universal Mother. ~ Sri Aurobindo, The Synthesis Of Yoga 1.08 - The Supreme Will,
705:the ways of the Bhakta and man of Knowledge ::: In the ordinary paths of Yoga the method used for dealing with these conflicting materials is direct and simple. One or another of the principal psychological forces in us is selected as our single means for attaining to the Divine; the rest is quieted into inertia or left to starve in its smallness. The Bhakta, seizing on the emotional forces of the being, the intense activities of the heart, abides concentrated in the love of God, gathered up as into a single one-pointed tongue of fire; he is indifferent to the activities of thought, throws behind him the importunities of the reason, cares nothing for the mind's thirst for knowledge. All the knowledge he needs is his faith and the inspirations that well up from a heart in communion with the Divine. He has no use for any will to works that is not turned to the direct worship of the Beloved or the service of the temple. The man of Knowledge, self-confined by a deliberate choice to the force and activities of discriminative thought, finds release in the mind's inward-drawn endeavour. He concentrates on the idea of the self, succeeds by a subtle inner discernment in distinguishing its silent presence amid the veiling activities of Nature, and through the perceptive idea arrives at the concrete spiritual experience. He is indifferent to the play of the emotions, deaf to the hunger-call of passion, closed to the activities of Life, -- the more blessed he, the sooner they fall away from him and leave him free, still and mute, the eternal non-doer. The body is his stumbling-block, the vital functions are his enemies; if their demands can be reduced to a minimum, that is his great good fortune. The endless difficulties that arise from the environing world are dismissed by erecting firmly against them a defence of outer physical and inner spiritual solitude; safe behind a wall of inner silence, he remains impassive and untouched by the world and by others. To be alone with oneself or alone with the Divine, to walk apart with God and his devotees, to entrench oneself in the single self-ward endeavour of the mind or Godward passion of the heart is the trend of these Yogas. The problem is solved by the excision of all but the one central difficulty which pursues the only chosen motive-force; into the midst of the dividing calls of our nature the principle of an exclusive concentration comes sovereignly to our rescue. ~ Sri Aurobindo, The Synthesis Of Yoga Self-Consecration. 76-77,
706:requirements for the psychic ::: At a certain stage in the Yoga when the mind is sufficiently quieted and no longer supports itself at every step on the sufficiency of its mental certitudes, when the vital has been steadied and subdued and is no longer constantly insistent on its own rash will, demand and desire, when the physical has been sufficiently altered not to bury altogether the inner flame under the mass of its outwardness, obscurity or inertia, an inmost being hidden within and felt only in its rare influences is able to come forward and illumine the rest and take up the lead of the sadhana. Its character is a one-pointed orientation towards the Divine or the Highest, one-pointed and yet plastic in action and movement; it does not create a rigidity of direction like the one-pointed intellect or a bigotry of the regnant idea or impulse like the one-pointed vital force; it is at every moment and with a supple sureness that it points the way to the Truth, automatically distinguishes the right step from the false, extricates the divine or Godward movement from the clinging mixture of the undivine. Its action is like a searchlight showing up all that has to be changed in the nature; it has in it a flame of will insistent on perfection, on an alchemic transmutation of all the inner and outer existence. It sees the divine essence everywhere but rejects the mere mask and the disguising figure. It insists on Truth, on will and strength and mastery, on Joy and Love and Beauty, but on a Truth of abiding Knowledge that surpasses the mere practical momentary truth of the Ignorance, on an inward joy and not on mere vital pleasure, -- for it prefers rather a purifying suffering and sorrow to degrading satisfactions, -- on love winged upward and not tied to the stake of egoistic craving or with its feet sunk in the mire, on beauty restored to its priesthood of interpretation of the Eternal, on strength and will and mastery as instruments not of the ego but of the Spirit. Its will is for the divinisation of life, the expression through it of a higher Truth, its dedication to the Divine and the Eternal. But the most intimate character of the psychic is its pressure towards the Divine through a sacred love, joy and oneness. It is the divine Love that it seeks most, it is the love of the Divine that is its spur, its goal, its star of Truth shining over the luminous cave of the nascent or the still obscure cradle of the new-born godhead within us. ~ Sri Aurobindo, The Synthesis Of Yoga The Ascent of the Sacrifice - 1,
707:There is also the consecration of the thoughts to the Divine. In its inception this is the attempt to fix the mind on the object of adoration, -for naturally the restless human mind is occupied with other objects and, even when it is directed upwards, constantly drawn away by the world, -- so that in the end it habitually thinks of him and all else is only secondary and thought of only in relation to him. This is done often with the aid of a physical image or, more intimately and characteristically, of a Mantra or a divine name through which the divine being is realised. There are supposed by those who systematise, to be three stages of the seeking through the devotion of the mind, first, the constant hearing of the divine name, qualities and all that has been attached to them, secondly, the constant thinking on them or on the divine being or personality, thirdly, the settling and fixing of the mind on the object; and by this comes the full realisation. And by these, too, there comes when the accompanying feeling or the concentration is very intense, the Samadhi, the ecstatic trance in which the consciousness passes away from outer objects. But all this is really incidental; the one thing essential is the intense devotion of the thought in the mind to the object of adoration. Although it seems akin to the contemplation of the way of knowledge, it differs from that in its spirit. It is in its real nature not a still, but an ecstatic contemplation; it seeks not to pass into the being of the Divine, but to bring the Divine into ourselves and to lose ourselves in the deep ecstasy of his presence or of his possession; and its bliss is not the peace of unity, but the ecstasy of union. Here, too, there may be the separative self-consecration, which ends in the giving up of all other thought of life for the possession of this ecstasy, eternal afterwards in planes beyond, or the comprehensive consecration in which all the thoughts are full of the Divine and even in the occupations of life every thought remembers him. As in the other Yogas, so in this, one comes to see the Divine everywhere and in all and to pour out the realisation of the Divine in all ones inner activities and outward actions. But all is supported here by the primary force of the emotional union: for it is by love that the entire self-consecration and the entire possession is accomplished, and thought and action become shapes and figures of the divine love which possesses the spirit and its members. ~ Sri Aurobindo, The Synthesis Of Yoga 3.04 - The Way of Devotion,
708:The fundamental nature of this supermind is that, all its knowledge is originally a knowledge by identity and oneness and even when it makes numberless apparent divisions and discriminating modifications in itself, still all the knowledge that operates in its workings even in these divisions, is founded upon and sustained and lit and guided by this perfect knowledge by identity and oneness. The Spirit is one everywhere and it knows all things as itself and in itself, so sees them always and therefore knows them intimately, completely, in their reality as well as their appearance, in their truth, their law, the entire spirit and sense and figure of their nature and their workings. When it sees anything as an object of knowledge, it yet sees it as itself and in itself, and not as a thing other than or divided from it about which therefore it would at first be ignorant of the nature, constitution and workings and have to learn about them, as the mind is at first ignorant of its object and has to learn about it because the mind is separated from its object and regards and senses and meets it as something other than itself and external to its own being. ..... This is the second character of the supreme supermind that its knowledge is a real because a total knowledge. It has in the first place a transcendental vision and sees the universe not only in the universal terms, but in its right relation to the supreme and eternal reality from which it proceeds and of which it is an expression. It knows the spirit and truth and whole sense of the universal expression because it knows all the essentiality and all the infinite reality and all the consequent constant potentiality of that which in part it expresses. It knows rightly the relative because it knows the Absolute and all its absolutes to which the relatives refer back and of which they are the partial or modified or suppressed figures. It is in the second place universal and sees all that is individual in the terms of the universal as well as in its own individual terms and holds all these individual figures in their right and complete relation to the universe. It is in the third place, separately with regard to individual things, total in its view because it knows each in its inmost essence of which all else is the resultant, in its totality which is its complete figure and in its parts and their connections and dependences, -- as well as in its connections with and its dependences upon other things and its nexus with the total implications and the explicits of the universe. ~ Sri Aurobindo, The Synthesis Of Yoga ,
709:The preliminary movement of Rajayoga is careful self-discipline by which good habits of mind are substituted for the lawless movements that indulge the lower nervous being. By the practice of truth, by renunciation of all forms of egoistic seeking, by abstention from injury to others, by purity, by constant meditation and inclination to the divine Purusha who is the true lord of the mental kingdom, a pure, clear state of mind and heart is established. This is the first step only. Afterwards, the ordinary activities of the mind and sense must be entirely quieted in order that the soul may be free to ascend to higher states of consciousness and acquire the foundation for a perfect freedom and self-mastery. But Rajayoga does not forget that the disabilities of the ordinary mind proceed largely from its subjection to the reactions of the nervous system and the body. It adopts therefore from the Hathayogic system its devices of asana and pranayama, but reduces their multiple and elaborate forms in each case to one simplest and most directly effective process sufficient for its own immediate object. Thus it gets rid of the Hathayogic complexity and cumbrousness while it utilises the swift and powerful efficacy of its methods for the control of the body and the vital functions and for the awakening of that internal dynamism, full of a latent supernormal faculty, typified in Yogic terminology by the kundalini, the coiled and sleeping serpent of Energy within. This done, the system proceeds to the perfect quieting of the restless mind and its elevation to a higher plane through concentration of mental force by the successive stages which lead to the utmost inner concentration or ingathered state of the consciousness which is called Samadhi. By Samadhi, in which the mind acquires the capacity of withdrawing from its limited waking activities into freer and higher states of consciousness, Rajayoga serves a double purpose. It compasses a pure mental action liberated from the confusions of the outer consciousness and passes thence to the higher supra-mental planes on which the individual soul enters into its true spiritual existence. But also it acquires the capacity of that free and concentrated energising of consciousness on its object which our philosophy asserts as the primary cosmic energy and the method of divine action upon the world. By this capacity the Yogin, already possessed of the highest supracosmic knowledge and experience in the state of trance, is able in the waking state to acquire directly whatever knowledge and exercise whatever mastery may be useful or necessary to his activities in the objective world. ~ Sri Aurobindo, The Synthesis Of Yoga The Conditions of the Synthesis,
710: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 ,
711: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,
712:root of the falsification and withdrawl of divine love ::: At every moment they are moved to take egoistic advantage of the psychic and spiritual influences and can be detected using the power, joy or light these bring into us for a lower life-motive. Afterwards too, even when the seeker has opened to the Divine Love transcendental, universal or immanent, yet if he tries to pour it into life, he meets the power of obscuration and perversion of these lower Nature-forces. Always they draw away towards pitfalls, pour into that higher intensity their diminishing elements, seek to capture the descending Power for themselves and their interests and degrade it into an aggrandised mental, vital or physical instrumentation for desire and ego. Instead of a Divine Love creator of a new heaven and a new earth of Truth and Light, they would hold it here prisoner as a tremendous sanction and glorifying force of sublimation to gild the mud of the old earth and colour with its rose and sapphire the old turbid unreal skies of sentimentalising vital imagination and mental idealised chimera. If that falsification is permitted, the higher Light and Power and Bliss withdraw, there is a fall back to a lower status; or else the realisation remains tied to an insecure half-way and mixture or is covered and even submerged by an inferior exaltation that is not the true Ananda. It is for this reason that Divine Love which is at the heart of all creation and the most powerful of all redeeming and creative forces has yet been the least frontally present in earthly life, the least successfully redemptive, the least creative. Human nature has been unable to bear it in its purity for the very reason that it is the most powerful, pure, rare and intense of all the divine energies; what little could be seized has been corrupted at once into a vital pietistic ardour, a defenceless religious or ethical sentimentalism, a sensuous or even sensual erotic mysticism of the roseate coloured mind or passionately turbid life-impulse and with these simulations compensated its inability to house the Mystic Flame that could rebuild the world with its tongues of sacrifice. It is only the inmost psychic being unveiled and emerging in its full power that can lead the pilgrim sacrifice unscathed through these ambushes and pitfalls; at each moment it catches, exposes, repels the mind's and the life's falsehoods, seizes hold on the truth of the Divine Love and Ananda and separates it from the excitement of the mind's ardours and the blind enthusiasms of the misleading life-force. But all things that are true at their core in mind and life and the physical being it extricates and takes with it in the journey till they stand on the heights, new in spirit and sublime in figure. ~ Sri Aurobindo, The Synthesis Of Yoga The Ascent of the Sacrifice - 2,
713:- for every well-made and significant poem, picture, statue or building is an act of creative knowledge, a living discovery of the consciousness, a figure of Truth, a dynamic form of mental and vital self-expression or world-expression, - all that seeks, all that finds, all that voices or figures is a realisation of something of the play of the Infinite and to that extent can be made a means of God-realisation or of divine formation. But the Yogin has to see that it is no longer done as part of an ignorant mental life; it can be accepted by him only if by the feeling, the remembrance, the dedication within it, it is turned into a movement of the spiritual consciousness and becomes a part of its vast grasp of comprehensive illuminating knowledge. For all must be done as a sacrifice, all activities must have the One Divine for their object and the heart of their meaning. The Yogin's aim in the sciences that make for knowledge should be to discover and understand the workings of the Divine Consciousness-Puissance in man and creatures and things and forces, her creative significances, her execution of the mysteries, the symbols in which she arranges the manifestation. The Yogin's aim in the practical sciences, whether mental and physical or occult and psychic, should be to enter into the ways of the Divine and his processes, to know the materials and means for the work given to us so that we may use that knowledge for a conscious and faultless expression of the spirit's mastery, joy and self-fulfilment. The Yogin's aim in the Arts should not be a mere aesthetic, mental or vital gratification, but, seeing the Divine everywhere, worshipping it with a revelation of the meaning of its own works, to express that One Divine in ideal forms, the One Divine in principles and forces, the One Divine in gods and men and creatures and objects. The theory that sees an intimate connection between religious aspiration and the truest and greatest Art is in essence right; but we must substitute for the mixed and doubtful religious motive a spiritual aspiration, vision, interpreting experience. For the wider and more comprehensive the seeing, the more it contains in itself the sense of the hidden Divine in humanity and in all things and rises beyond a superficial religiosity into the spiritual life, the more luminous, flexible, deep and powerful will the Art be that springs from that high motive. The Yogin's distinction from other men is this that he lives in a higher and vaster spiritual consciousness; all his work of knowledge or creation must then spring from there: it must not be made in the mind, - for it is a greater truth and vision than mental man's that he has to express or rather that presses to express itself through him and mould his works, not for his personal satisfaction, but for a divine purpose. ~ Sri Aurobindo, The Synthesis Of Yoga The Ascent of the Sacrifice - 1,
714:There is one fundamental perception indispensable towards any integral knowledge or many-sided experience of this Infinite. It is to realise the Divine in its essential self and truth unaltered by forms and phenomena. Otherwise we are likely to remain caught in the net of appearances or wander confusedly in a chaotic multitude of cosmic or particular aspects, and if we avoid this confusion, it will be at the price of getting chained to some mental formula or shut up in a limited personal experience. The one secure and all-reconciling truth which is the very foundation of the universe is this that life is the manifestation of an uncreated Self and Spirit, and the key to life's hidden secret is the true relation of this Spirit with its own created existences. There is behind all this life the look of an eternal Being upon its multitudinous becomings; there is around and everywhere in it the envelopment and penetration of a manifestation in time by an unmanifested timeless Eternal. But this knowledge is valueless for Yoga if it is only an intellectual and metaphysical notion void of life and barren of consequence; a mental realisation alone cannot be sufficient for the seeker. For what Yoga searches after is not truth of thought alone or truth of mind alone, but the dynamic truth of a living and revealing spiritual experience. There must awake in us a constant indwelling and enveloping nearness, a vivid perception, a close feeling and communion, a concrete sense and contact of a true and infinite Presence always and everywhere. That Presence must remain with us as the living, pervading Reality in which we and all things exist and move and act, and we must feel it always and everywhere, concrete, visible, inhabiting all things; it must be patent to us as their true Self, tangible as their imperishable Essence, met by us closely as their inmost Spirit. To see, to feel, to sense, to contact in every way and not merely to conceive this Self and Spirit here in all existences and to feel with the same vividness all existences in this Self and Spirit, is the fundamental experience which must englobe all other knowledge. This infinite and eternal Self of things is an omnipresent Reality, one existence everywhere; it is a single unifying presence and not different in different creatures; it can be met, seen or felt in its completeness in each soul or each form in the universe. For its infinity is spiritual and essential and not merely a boundlessness in Space or an endlessness in Time; the Infinite can be felt in an infinitesimal atom or in a second of time as convincingly as in the stretch of the aeons or the stupendous enormity of the intersolar spaces. The knowledge or experience of it can begin anywhere and express itself through anything; for the Divine is in all, and all is the Divine. ~ Sri Aurobindo, The Synthesis Of Yoga The Yoga of Divine Works,
715:on purifying ego and desire ::: The elimination of all egoistic activity and of its foundation, the egoistic consciousness, is clearly the key to the consummation we desire. And since in the path of works action is the knot we have first to loosen, we must endeavour to loosen it where it is centrally tied, in desire and in ego; for otherwise we shall cut only stray strands and not the heart of our bondage.These are the two knots of our subjection to this ignorant and divided Nature, desire and ego-sense. And of these two desire has its native home in the emotions and sensations and instincts and from there affects thought and volition; ego-sense lives indeed in these movements, but it casts its deep roots also in the thinking mind and its will and it is there that it becomes fully self conscious. These are the twin obscure powers of the obsessing world-wide Ignorance that we have to enlighten and eliminate. In the field of action desire takes many forms, but the most powerful of all is the vital selfs craving or seeking after the fruit of our works. The fruit we covet may be a reward of internal pleasure; it may be the accomplishment of some preferred idea or some cherished will or the satisfaction of the egoistic emotions, or else the pride of success of our highest hopes and ambitions. Or it may be an external reward, a recompense entirely material, -wealth, position, honour, victory, good fortune or any other fulfilment of vital or physical desire. But all alike are lures by which egoism holds us. Always these satisfactions delude us with the sense of mastery and the idea of freedom, while really we are harnessed and guided or ridden and whipped by some gross or subtle, some noble or ignoble, figure of the blind Desire that drives the world. Therefore the first rule of action laid down by the Gita is to do the work that should be done without any desire for the fruit, niskama karma. ... The test it lays down is an absolute equality of the mind and the heart to all results, to all reactions, to all happenings. If good fortune and ill fortune, if respect and insult, if reputation and obloquy, if victory and defeat, if pleasant event and sorrowful event leave us not only unshaken but untouched, free in the emotions, free in the nervous reactions, free in the mental view, not responding with the least disturbance or vibration in any spot of the nature, then we have the absolute liberation to which the Gita points us, but not otherwise. The tiniest reaction is a proof that the discipline is imperfect and that some part of us accepts ignorance and bondage as its law and clings still to the old nature. Our self-conquest is only partially accomplished; it is still imperfect or unreal in some stretch or part or smallest spot of the ground of our nature. And that little pebble of imperfection may throw down the whole achievement of the Yoga ~ Sri Aurobindo, The Synthesis Of Yoga The Yoga of Divine Works,
716:An integral Yoga includes as a vital and indispensable element in its total and ultimate aim the conversion of the whole being into a higher spiritual consciousness and a larger divine existence. Our parts of will and action, our parts of knowledge, our thinking being, our emotional being, our being of life, all our self and nature must seek the Divine, enter into the Infinite, unite with the Eternal. But mans present nature is limited, divided, unequal, -- it is easiest for him to concentrate in the strongest part of his being and follow a definite line of progress proper to his nature: only rare individuals have the strength to take a large immediate plunge straight into the sea of the Divine Infinity. Some therefore must choose as a starting-point a concentration in thought or contemplation or the minds one-pointedness to find the eternal reality of the Self in them; others can more easily withdraw into the heart to meet there the Divine, the Eternal: yet others are predominantly dynamic and active; for these it is best to centre themselves in the will and enlarge their being through works. United with the Self and source of all by their surrender of their will into its infinity, guided in their works by the secret Divinity within or surrendered to the Lord of the cosmic action as the master and mover of all their energies of thought, feeling, act, becoming by this enlargement of being selfless and universal, they can reach by works some first fullness of a spiritual status. But the path, whatever its point of starting, must debouch into a vaster dominion; it must proceed in the end through a totality of integrated knowledge, emotion, will of dynamic action, perfection of the being and the entire nature. In the supramental consciousness, on the level of the supramental existence this integration becomes consummate; there knowledge, will, emotion, the perfection of the self and the dynamic nature rise each to its absolute of itself and all to their perfect harmony and fusion with each other, to a divine integrality, a divine perfection. For the supermind is a Truth-Consciousness in which the Divine Reality, fully manifested, no longer works with the instrumentation of the Ignorance; a truth of status of being which is absolute becomes dynamic in a truth of energy and activity of the being which is self-existent and perfect. Every movement there is a movement of the self-aware truth of Divine Being and every part is in entire harmony with the whole. Even the most limited and finite action is in the Truth-Consciousness a movement of the Eternal and Infinite and partakes of the inherent absoluteness and perfection of the Eternal and Infinite. An ascent into the supramental Truth not only raises our spiritual and essential consciousness to that height but brings about a descent of this Light and Truth into all our being and all our parts of nature. All then becomes part of the Divine Truth, an element and means of the supreme union and oneness; this ascent and descent must be therefore an ultimate aim of this Yoga. ~ Sri Aurobindo, The Synthesis Of Yoga The Yoga of Divine Works,
717:But still the greater and wider the moving idea-force behind the consecration, the better for the seeker; his attainment is likely to be fuller and more ample. If we are to attempt an integral Yoga, it will be as well to start with an idea of the Divine that is itself integral. There should be an aspiration in the heart wide enough for a realisation without any narrow limits. Not only should we avoid a sectarian religious outlook, but also all onesided philosophical conceptions which try to shut up the Ineffable in a restricting mental formula. The dynamic conception or impelling sense with which our Yoga can best set out would be naturally the idea, the sense of a conscious all-embracing but all-exceeding Infinite. Our uplook must be to a free, all-powerful, perfect and blissful One and Oneness in which all beings move and live and through which all can meet and become one. This Eternal will be at once personal and impersonal in his self-revelation and touch upon the soul. He is personal because he is the conscious Divine, the infinite Person who casts some broken reflection of himself in the myriad divine and undivine personalities of the universe. He is impersonal because he appears to us as an infinite Existence, Consciousness and Ananda and because he is the fount, base and constituent of all existences and all energies, -the very material of our being and mind and life and body, our spirit and our matter. The thought, concentrating on him, must not merely understand in an intellectual form that he exists, or conceive of him as an abstraction, a logical necessity; it must become a seeing thought able to meet him here as the Inhabitant in all, realise him in ourselves, watch and take hold on the movement of his forces. He is the one Existence: he is the original and universal Delight that constitutes all things and exceeds them: he is the one infinite Consciousness that composes all consciousnesses and informs all their movements; he is the one illimitable Being who sustains all action and experience; his will guides the evolution of things towards their yet unrealised but inevitable aim and plenitude. To him the heart can consecrate itself, approach him as the supreme Beloved, beat and move in him as in a universal sweetness of Love and a living sea of Delight. For his is the secret Joy that supports the soul in all its experiences and maintains even the errant ego in its ordeals and struggles till all sorrow and suffering shall cease. His is the Love and the Bliss of the infinite divine Lover who is drawing all things by their own path towards his happy oneness. On him the Will can unalterably fix as the invisible Power that guides and fulfils it and as the source of its strength. In the impersonality this actuating Power is a self-illumined Force that contains all results and calmly works until it accomplishes, in the personality an all wise and omnipotent Master of the Yoga whom nothing can prevent from leading it to its goal. This is the faith with which the seeker has to begin his seeking and endeavour; for in all his effort here, but most of all in his effort towards the Unseen, mental man must perforce proceed by faith. When the realisation comes, the faith divinely fulfilled and completed will be transformed into an eternal flame of knowledge. ~ Sri Aurobindo, The Synthesis Of Yoga Self-Consecration [83],
718:[desire and its divine form:] Into all our endeavour upward the lower element of desire will at first naturally enter. For what the enlightened will sees as the thing to be done and pursues as the crown to be conquered, what the heart embraces as the one thing delightful, that in us which feels itself limited and opposed and, because it is limited, craves and struggles, will seek with the troubled passion of an egoistic desire. This craving life-force or desire-soul in us has to be accepted at first, but only in order that it may be transformed. Even from the very beginning it has to be taught to renounce all other desires and concentrate itself on the passion for the Divine. This capital point gained, it has to be aught to desire, not for its own separate sake, but for God in the world and for the Divine in ourselves; it has to fix itself upon no personal spiritual gain, though of all possible spiritual gains we are sure, but on the great work to be done in us and others, on the high coming manifestation which is to be the glorious fulfilment of the Divine in the world, on the Truth that has to be sought and lived and enthroned for eveR But last, most difficult for it, more difficult than to seek with the right object, it has to be taught to seek in the right manner; for it must learn to desire, not in its own egoistic way, but in the way of the Divine. It must insist no longer, as the strong separative will always insists, on its own manner of fulfilment, its own dream of possession, its own idea of the right and the desirable; it must yearn to fulfil a larger and greater Will and consent to wait upon a less interested and ignorant guidance. Thus trained, Desire, that great unquiet harasser and troubler of man and cause of every kind of stumbling, will become fit to be transformed into its divine counterpart. For desire and passion too have their divine forms; there is a pure ecstasy of the soul's seeking beyond all craving and grief, there is a Will of Ananda that sits glorified in the possession of the supreme beatitudes. When once the object of concentration has possessed and is possessed by the three master instruments, the thought, the heart and the will,-a consummation fully possible only when the desire-soul in us has submitted to the Divine Law,-the perfection of mind and life and body can be effectively fulfilled in our transmuted nature. This will be done, not for the personal satisfaction of the ego, but that the whole may constitute a fit temple for the Divine Presence, a faultless instrument for the divine work. For that work can be truly performed only when the instrument, consecrated and perfected, has grown fit for a selfless action,-and that will be when personal desire and egoism are abolished, but not the liberated individual. Even when the little ego has been abolished, the true spiritual Person can still remain and God's will and work and delight in him and the spiritual use of his perfection and fulfilment. Our works will then be divine and done divinely; our mind and life and will, devoted to the Divine, will be used to help fulfil in others and in the world that which has been first realised in ourselves,- all that we can manifest of the embodied Unity, Love, Freedom, Strength, Power, Splendour, immortal Joy which is the goal of the Spirit's terrestrial adventure. ~ Sri Aurobindo, The Synthesis Of Yoga Self-Consecration [83],
719:If this is the truth of works, the first thing the sadhaka has to do is to recoil from the egoistic forms of activity and get rid of the sense of an "I" that acts. He has to see and feel that everything happens in him by the plastic conscious or subconscious or sometimes superconscious automatism of his mental and bodily instruments moved by the forces of spiritual, mental, vital and physical Nature. There is a personality on his surface that chooses and wills, submits and struggles, tries to make good in Nature or prevail over Nature, but this personality is itself a construction of Nature and so dominated, driven, determined by her that it cannot be free. It is a formation or expression of the Self in her, - it is a self of Nature rather than a self of Self, his natural and processive, not his spiritual and permanent being, a temporary constructed personality, not the true immortal Person. It is that Person that he must become. He must succeed in being inwardly quiescent, detach himself as the observer from the outer active personality and learn the play of the cosmic forces in him by standing back from all blinding absorption in its turns and movements. Thus calm, detached, a student of himself and a witness of his nature, he realises that he is the individual soul who observes the works of Nature, accepts tranquilly her results and sanctions or withholds his sanction from the impulse to her acts. At present this soul or Purusha is little more than an acquiescent spectator, influencing perhaps the action and development of the being by the pressure of its veiled consciousness, but for the most part delegating its powers or a fragment of them to the outer personality, - in fact to Nature, for this outer self is not lord but subject to her, anı̄sa; but, once unveiled, it can make its sanction or refusal effective, become the master of the action, dictate sovereignly a change of Nature. Even if for a long time, as the result of fixed association and past storage of energy, the habitual movement takes place independent of the Purusha's assent and even if the sanctioned movement is persistently refused by Nature for want of past habit, still he will discover that in the end his assent or refusal prevails, - slowly with much resistance or quickly with a rapid accommodation of her means and tendencies she modifies herself and her workings in the direction indicated by his inner sight or volition. Thus he learns in place of mental control or egoistic will an inner spiritual control which makes him master of the Nature-forces that work in him and not their unconscious instrument or mechanic slave. Above and around him is the Shakti, the universal Mother and from her he can get all his inmost soul needs and wills if only he has a true knowledge of her ways and a true surrender to the divine Will in her. Finally, he becomes aware of that highest dynamic Self within him and within Nature which is the source of all his seeing and knowing, the source of the sanction, the source of the acceptance, the source of the rejection. This is the Lord, the Supreme, the One-in-all, Ishwara-Shakti, of whom his soul is a portion, a being of that Being and a power of that Power. The rest of our progress depends on our knowledge of the ways in which the Lord of works manifests his Will in the world and in us and executes them through the transcendent and universal Shakti. ~ Sri Aurobindo, The Synthesis Of Yoga 1.08 - The Supreme Will,
720:It is thus by an integralisation of our divided being that the Divine Shakti in the Yoga will proceed to its object; for liberation, perfection, mastery are dependent on this integralisation, since the little wave on the surface cannot control its own movement, much less have any true control over the vast life around it. The Shakti, the power of the Infinite and the Eternal descends within us, works, breaks up our present psychological formations, shatters every wall, widens, liberates, presents us with always newer and greater powers of vision, ideation, perception and newer and greater life-motives, enlarges and newmodels increasingly the soul and its instruments, confronts us with every imperfection in order to convict and destroy it, opens to a greater perfection, does in a brief period the work of many lives or ages so that new births and new vistas open constantly within us. Expansive in her action, she frees the consciousness from confinement in the body; it can go out in trance or sleep or even waking and enter into worlds or other regions of this world and act there or carry back its experience. It spreads out, feeling the body only as a small part of itself, and begins to contain what before contained it; it achieves the cosmic consciousness and extends itself to be commensurate with the universe. It begins to know inwardly and directly and not merely by external observation and contact the forces at play in the world, feels their movement, distinguishes their functioning and can operate immediately upon them as the scientist operates upon physical forces, accept their action and results in our mind, life, body or reject them or modify, change, reshape, create immense new powers and movements in place of the old small functionings of the nature. We begin to perceive the working of the forces of universal Mind and to know how our thoughts are created by that working, separate from within the truth and falsehood of our perceptions, enlarge their field, extend and illumine their significance, become master of our own minds and active to shape the movements of Mind in the world around us. We begin to perceive the flow and surge of the universal life-forces, detect the origin and law of our feelings, emotions, sensations, passions, are free to accept, reject, new-create, open to wider, rise to higher planes of Life-Power. We begin to perceive too the key to the enigma of Matter, follow the interplay of Mind and Life and Consciousness upon it, discover more and more its instrumental and resultant function and detect ultimately the last secret of Matter as a form not merely of Energy but of involved and arrested or unstably fixed and restricted consciousness and begin to see too the possibility of its liberation and plasticity of response to higher Powers, its possibilities for the conscious and no longer the more than half-inconscient incarnation and self-expression of the Spirit. All this and more becomes more and more possible as the working of the Divine Shakti increases in us and, against much resistance or labour to respond of our obscure consciousness, through much struggle and movement of progress and regression and renewed progress necessitated by the work of intensive transformation of a half-inconscient into a conscious substance, moves to a greater purity, truth, height, range. All depends on the psychic awakening in us, the completeness of our response to her and our growing surrender. ~ Sri Aurobindo, The Synthesis Of Yoga The Ascent of the Sacrifice - 2,
721:We have now completed our view of the path of Knowledge and seen to what it leads. First, the end of Yoga of Knowledge is God-possession, it is to possess God and be possessed by him through consciousness, through identification, through reflection of the divine Reality. But not merely in some abstraction away from our present existence, but here also; therefore to possess the Divine in himself, the Divine in the world, the Divine within, the Divine in all things and all beings. It is to possess oneness with God and through that to possess also oneness with the universal, with the cosmos and all existences; therefore to possess the infinite diversity also in the oneness, but on the basis of oneness and not on the basis of division. It is to possess God in his personality and his impersonality; in his purity free from qualities and in his infinite qualities; in time and beyond time; in his action and in his silence; in the finite and in the infinite. It is to possess him not only in pure self, but in all self; not only in self, but in Nature; not only in spirit, but in supermind, mind, life and body; to possess him with the spirit, with the mind, with the vital and the physical consciousness; and it is again for all these to be possessed by him, so that our whole being is one with him, full of him, governed and driven by him. It is, since God is oneness, for our physical consciousness to be one with the soul and the nature of the material universe; for our life, to be one with all life; for our mind, to be one with the universal mind; for our spirit, to be identified with the universal spirit. It is to merge in him in the absolute and find him in all relations. Secondly, it is to put on the divine being and the divine nature. And since God is Sachchidananda, it is to raise our being into the divine being, our consciousness into the divine consciousness, our energy into the divine energy, our delight of existence into the divine delight of being. And it is not only to lift ourselves into this higher consciousness, but to widen into it in all our being, because it is to be found on all the planes of our existence and in all our members, so that our mental, vital, physical existence shall become full of the divine nature. Our intelligent mentality is to become a play of the divine knowledge-will, our mental soul-life a play of the divine love and delight, our vitality a play of the divine life, our physical being a mould of the divine substance. This God-action in us is to be realised by an opening of ourselves to the divine gnosis and divine Ananda and, in its fullness, by an ascent into and a permanent dwelling in the gnosis and the Ananda. For though we live physically on the material plane and in normal outwardgoing life the mind and soul are preoccupied with material existence, this externality of our being is not a binding limitation. We can raise our internal consciousness from plane to plane of the relations of Purusha with prakriti, and even become, instead of the mental being dominated by the physical soul and nature, the gnostic being or the bliss-self and assume the gnostic or the bliss nature. And by this raising of the inner life we can transform our whole outward-going existence; instead of a life dominated by matter we shall then have a life dominated by spirit with all its circumstances moulded and determined by the purity of being, the consciousness infinite even in the finite, the divine energy, the divine joy and bliss of the spirit. ~ Sri Aurobindo, The Synthesis Of Yoga The Yoga of Integral Knowledge,
722: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,
723:::: As an inner equality increases and with it the sense of the true vital being waiting for the greater direction it has to serve, as the psychic call too increases in all the members of our nature, That to which the call is addressed begins to reveal itself, descends to take possession of the life and its energies and fills them with the height, intimacy, vastness of its presence and its purpose. In many, if not most, it manifests something of itself even before the equality and the open psychic urge or guidance are there. A call of the veiled psychic element oppressed by the mass of the outer ignorance and crying for deliverance, a stress of eager meditation and seeking for knowledge, a longing of the heart, a passionate will ignorant yet but sincere may break the lid that shuts off that Higher from this Lower Nature and open the floodgates. A little of the Divine Person may reveal itself or some Light, Power, Bliss, Love out of the Infinite. This may be a momentary revelation, a flash or a brief-lived gleam that soon withdraws and waits for the preparation of the nature; but also it may repeat itself, grow, endure. A long and large and comprehensive working will then have begun, sometimes luminous or intense, sometimes slow and obscure. A Divine Power comes in front at times and leads and compels or instructs and enlightens; at others it withdraws into the background and seems to leave the being to its own resources. All that is ignorant, obscure, perverted or simply imperfect and inferior in the being is raised up, perhaps brought to its acme, dealt with, corrected, exhausted, shown its own disastrous results, compelled to call for its own cessation or transformation or expelled as worthless or incorrigible from the nature. This cannot be a smooth and even process; alternations there are of day and night, illumination and darkness, calm and construction or battle and upheaval, the presence of the growing Divine Consciousness and its absence, heights of hope and abysses of despair, the clasp of the Beloved and the anguish of its absence, the overwhelming invasion, the compelling deceit, the fierce opposition, the disabling mockery of hostile Powers or the help and comfort and communion of the Gods and the Divine Messengers. A great and long revolution and churning of the ocean of Life with strong emergences of its nectar and its poison is enforced till all is ready and the increasing Descent finds a being, a nature prepared and conditioned for its complete rule and its all-encompassing presence. But if the equality and the psychic light and will are already there, then this process, though it cannot be dispensed with, can still be much lightened and facilitated: it will be rid of its worst dangers; an inner calm, happiness, confidence will support the steps through all the difficulties and trials of the transformation and the growing Force profiting by the full assent of the nature will rapidly diminish and eliminate the power of the opposing forces. A sure guidance and protection will be present throughout, sometimes standing in front, sometimes working behind the veil, and the power of the end will be already there even in the beginning and in the long middle stages of the great endeavour. For at all times the seeker will be aware of the Divine Guide and Protector or the working of the supreme Mother-Force; he will know that all is done for the best, the progress assured, the victory inevitable. In either case the process is the same and unavoidable, a taking up of the whole nature, of the whole life, of the internal and of the external, to reveal and handle and transform its forces and their movements under the pressure of a diviner Life from above, until all here has been possessed by greater spiritual powers and made an instrumentation of a spiritual action and a divine purpose. ~ Sri Aurobindo, The Synthesis Of Yoga The Ascent of the Sacrifice - 2,
724: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. In Hathayoga the instrument is the body and life. All the power of the body is stilled, collected, purified, heightened, concentrated to its utmost limits or beyond any limits by Asana and other physical processes; the power of the life too is similarly purified, heightened, concentrated by Asana and Pranayama. This concentration of powers is then directed towards that physical centre in which the divine consciousness sits concealed in the human body. The power of Life, Nature-power, coiled up with all its secret forces asleep in the lowest nervous plexus of the earth-being,-for only so much escapes into waking action in our normal operations as is sufficient for the limited uses of human life,-rises awakened through centre after centre and awakens, too, in its ascent and passage the forces of each successive nodus of our being, the nervous life, the heart of emotion and ordinary mentality, the speech, sight, will, the higher knowledge, till through and above the brain it meets with and it becomes one with the divine consciousness. In Rajayoga the chosen instrument is the mind. our ordinary mentality is first disciplined, purified and directed towards the divine Being, then by a summary process of Asana and Pranayama the physical force of our being is stilled and concentrated, the life-force released into a rhythmic movement capable of cessation and concentrated into a higher power of its upward action, the mind, supported and strengthened by this greater action and concentration of the body and life upon which it rests, is itself purified of all its unrest and emotion and its habitual thought-waves, liberated from distraction and dispersion, given its highest force of concentration, gathered up into a trance of absorption. Two objects, the one temporal, the other eternal,are gained by this discipline. Mind-power develops in another concentrated action abnormal capacities of knowledge, effective will, deep light of reception, powerful light of thought-radiation which are altogether beyond the narrow range of our normal mentality; it arrives at the Yogic or occult powers around which there has been woven so much quite dispensable and yet perhaps salutary mystery. But the one final end and the one all-important gain is that the mind, stilled and cast into a concentrated trance, can lose itself in the divine consciousness and the soul be made free to unite with the divine Being. 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 The Yoga of Self-Perfection,
725:The perfect supramental action will not follow any single principle or limited rule.It is not likely to satisfy the standard either of the individual egoist or of any organised group-mind. It will conform to the demand neither of the positive practical man of the world nor of the formal moralist nor of the patriot nor of the sentimental philanthropist nor of the idealising philosopher. It will proceed by a spontaneous outflowing from the summits in the totality of an illumined and uplifted being, will and knowledge and not by the selected, calculated and standardised action which is all that the intellectual reason or ethical will can achieve. Its sole aim will be the expression of the divine in us and the keeping together of the world and its progress towards the Manifestation that is to be. This even will not be so much an aim and purpose as a spontaneous law of the being and an intuitive determination of the action by the Light of the divine Truth and its automatic influence. It will proceed like the action of Nature from a total will and knowledge behind her, but a will and knowledge enlightened in a conscious supreme Nature and no longer obscure in this ignorant Prakriti. It will be an action not bound by the dualities but full and large in the spirit's impartial joy of existence. The happy and inspired movement of a divine Power and Wisdom guiding and impelling us will replace the perplexities and stumblings of the suffering and ignorant ego. If by some miracle of divine intervention all mankind at once could be raised to this level, we should have something on earth like the Golden Age of the traditions, Satya Yuga, the Age of Truth or true existence. For the sign of the Satya Yuga is that the Law is spontaneous and conscious in each creature and does its own works in a perfect harmony and freedom. Unity and universality, not separative division, would be the foundation of the consciousness of the race; love would be absolute; equality would be consistent with hierarchy and perfect in difference; absolute justice would be secured by the spontaneous action of the being in harmony with the truth of things and the truth of himself and others and therefore sure of true and right result; right reason, no longer mental but supramental, would be satisfied not by the observation of artificial standards but by the free automatic perception of right relations and their inevitable execution in the act. The quarrel between the individual and society or disastrous struggle between one community and another could not exist: the cosmic consciousness imbedded in embodied beings would assure a harmonious diversity in oneness. In the actual state of humanity, it is the individual who must climb to this height as a pioneer and precursor. His isolation will necessarily give a determination and a form to his outward activities that must be quite other than those of a consciously divine collective action. The inner state, the root of his acts, will be the same; but the acts themselves may well be very different from what they would be on an earth liberated from ignorance. Nevertheless his consciousness and the divine mechanism of his conduct, if such a word can be used of so free a thing, would be such as has been described, free from that subjection to vital impurity and desire and wrong impulse which we call sin, unbound by that rule of prescribed moral formulas which we call virtue, spontaneously sure and pure and perfect in a greater consciousness than the mind's, governed in all its steps by the light and truth of the Spirit. But if a collectivity or group could be formed of those who had reached the supramental perfection, there indeed some divine creation could take shape; a new earth could descend that would be a new heaven, a world of supramental light could be created here amidst the receding darkness of this terrestrial ignorance. ~ Sri Aurobindo, The Synthesis Of Yoga 1.07 - Standards of Conduct and Spiritual Freedom,
726:All Yoga is a turning of the human mind and the human soul, not yet divine in realisation, but feeling the divine impulse and attraction in it, towards that by which it finds its greater being. Emotionally, the first form which this turning takes must be that of adoration. In ordinary religion this adoration wears the form of external worship and that again develops a most external form of ceremonial worship. This element is ordinarily necessary because the mass of men live in their physical minds, cannot realise anything except by the force of a physical symbol and cannot feel that they are living anything except by the force of a physical action. We might apply here the Tantric gradation of sadhana, which makes the way of the pasu, the herd, the animal or physical being, the lowest stage of its discipline, and say that the purely or predominantly ceremonial adoration is the first step of this lowest part of the way. It is evident that even real religion, - and Yoga is something more than religion, - only begins when this quite outward worship corresponds to something really felt within the mind, some genuine submission, awe or spiritual aspiration, to which it becomes an aid, an outward expression and also a sort of periodical or constant reminder helping to draw back the mind to it from the preoccupations of ordinary life. But so long as it is only an idea of the Godhead to which one renders reverence or homage, we have not yet got to the beginning of Yoga. The aim of Yoga being union, its beginning must always be a seeking after the Divine, a longing after some kind of touch, closeness or possession. When this comes on us, the adoration becomes always primarily an inner worship; we begin to make ourselves a temple of the Divine, our thoughts and feelings a constant prayer of aspiration and seeking, our whole life an external service and worship. It is as this change, this new soul-tendency grows, that the religion of the devotee becomes a Yoga, a growing contact and union. It does not follow that the outward worship will necessarily be dispensed with, but it will increasingly become only a physical expression or outflowing of the inner devotion and adoration, the wave of the soul throwing itself out in speech and symbolic act. Adoration, before it turns into an element of the deeper Yoga of devotion, a petal of the flower of love, its homage and self-uplifting to its sun, must bring with it, if it is profound, an increasing consecration of the being to the Divine who is adored. And one element of this consecration must be a self-purifying so as to become fit for the divine contact, or for the entrance of the Divine into the temple of our inner being, or for his selfrevelation in the shrine of the heart. This purifying may be ethical in its character, but it will not be merely the moralist's seeking for the right and blameless action or even, when once we reach the stage of Yoga, an obedience to the law of God as revealed in formal religion; but it will be a throwing away, katharsis, of all that conflicts whether with the idea of the Divine in himself or of the Divine in ourselves. In the former case it becomes in habit of feeling and outer act an imitation of the Divine, in the latter a growing into his likeness in our nature. What inner adoration is to ceremonial worship, this growing into the divine likeness is to the outward ethical life. It culminates in a sort of liberation by likeness to the Divine,1 a liberation from our lower nature and a change into the divine nature. Consecration becomes in its fullness a devoting of all our being to the Divine; therefore also of all our thoughts and our works. Here the Yoga takes into itself the essential elements of the Yoga of works and the Yoga of knowledge, but in its own manner and with its own peculiar spirit. It is a sacrifice of life and works to the Divine, but a sacrifice of love more than a tuning of the will to the divine Will. The bhakta offers up his life and all that he is and all that he has and all that he does to the Divine. This surrender may take the ascetic form, as when he leaves the ordinary life of men and devotes his days solely to prayer ~ Sri Aurobindo, The Synthesis Of Yoga 3.04 - The Way of Devotion,
727: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,
728:It is natural from the point of view of the Yoga to divide into two categories the activities of the human mind in its pursuit of knowledge. There is the supreme supra-intellectual knowledge which concentrates itself on the discovery of the One and Infinite in its transcendence or tries to penetrate by intuition, contemplation, direct inner contact into the ultimate truths behind the appearances of Nature; there is the lower science which diffuses itself in an outward knowledge of phenomena, the disguises of the One and Infinite as it appears to us in or through the more exterior forms of the world-manifestation around us. These two, an upper and a lower hemisphere, in the form of them constructed or conceived by men within the mind's ignorant limits, have even there separated themselves, as they developed, with some sharpness.... Philosophy, sometimes spiritual or at least intuitive, sometimes abstract and intellectual, sometimes intellectualising spiritual experience or supporting with a logical apparatus the discoveries of the spirit, has claimed always to take the fixation of ultimate Truth as its province. But even when it did not separate itself on rarefied metaphysical heights from the knowledge that belongs to the practical world and the pursuit of ephemeral objects, intellectual Philosophy by its habit of abstraction has seldom been a power for life. It has been sometimes powerful for high speculation, pursuing mental Truth for its own sake without any ulterior utility or object, sometimes for a subtle gymnastic of the mind in a mistily bright cloud-land of words and ideas, but it has walked or acrobatised far from the more tangible realities of existence. Ancient Philosophy in Europe was more dynamic, but only for the few; in India in its more spiritualised forms, it strongly influenced but without transforming the life of the race.... Religion did not attempt, like Philosophy, to live alone on the heights; its aim was rather to take hold of man's parts of life even more than his parts of mind and draw them Godwards; it professed to build a bridge between spiritual Truth and the vital and material human existence; it strove to subordinate and reconcile the lower to the higher, make life serviceable to God, Earth obedient to Heaven. It has to be admitted that too often this necessary effort had the opposite result of making Heaven a sanction for Earth's desires; for, continually, the religious idea has been turned into an excuse for the worship and service of the human ego. Religion, leaving constantly its little shining core of spiritual experience, has lost itself in the obscure mass of its ever extending ambiguous compromises with life: in attempting to satisfy the thinking mind, it more often succeeded in oppressing or fettering it with a mass of theological dogmas; while seeking to net the human heart, it fell itself into pits of pietistic emotionalism and sensationalism; in the act of annexing the vital nature of man to dominate it, it grew itself vitiated and fell a prey to all the fanaticism, homicidal fury, savage or harsh turn for oppression, pullulating falsehood, obstinate attachment to ignorance to which that vital nature is prone; its desire to draw the physical in man towards God betrayed it into chaining itself to ecclesiastic mechanism, hollow ceremony and lifeless ritual. The corruption of the best produced the worst by that strange chemistry of the power of life which generates evil out of good even as it can also generate good out of evil. At the same time in a vain effort at self-defence against this downward gravitation, Religion was driven to cut existence into two by a division of knowledge, works, art, life itself into two opposite categories, the spiritual and the worldly, religious and mundane, sacred and profane; but this defensive distinction itself became conventional and artificial and aggravated rather than healed the disease.... On their side Science and Art and the knowledge of Life, although at first they served or lived in the shadow of Religion, ended by emancipating themselves, became estranged or hostile, or have even recoiled with indifference, contempt or scepticism from what seem to them the cold, barren and distant or unsubstantial and illusory heights of unreality to which metaphysical Philosophy and Religion aspire. For a time the divorce has been as complete as the one-sided intolerance of the human mind could make it and threatened even to end in a complete extinction of all attempt at a higher or a more spiritual knowledge. Yet even in the earthward life a higher knowledge is indeed the one thing that is throughout needful, and without it the lower sciences and pursuits, however fruitful, however rich, free, miraculous in the abundance of their results, become easily a sacrifice offered without due order and to false gods; corrupting, hardening in the end the heart of man, limiting his mind's horizons, they confine in a stony material imprisonment or lead to a final baffling incertitude and disillusionment. A sterile agnosticism awaits us above the brilliant phosphorescence of a half-knowledge that is still the Ignorance. ~ Sri Aurobindo, The Synthesis Of Yoga The Ascent of the Sacrifice - 1,
729:What are these operations? They are not mere psychological self-analysis and self-observation. Such analysis, such observation are, like the process of right thought, of immense value and practically indispensable. They may even, if rightly pursued, lead to a right thought of considerable power and effectivity. Like intellectual discrimination by the process of meditative thought they will have an effect of purification; they will lead to self-knowledge of a certain kind and to the setting right of the disorders of the soul and the heart and even of the disorders of the understanding. Self-knowledge of all kinds is on the straight path to the knowledge of the real Self. The Upanishad tells us that the Self-existent has so set the doors of the soul that they turn outwards and most men look outward into the appearances of things; only the rare soul that is ripe for a calm thought and steady wisdom turns its eye inward, sees the Self and attains to immortality. To this turning of the eye inward psychological self-observation and analysis is a great and effective introduction.We can look into the inward of ourselves more easily than we can look into the inward of things external to us because there, in things outside us, we are in the first place embarrassed by the form and secondly we have no natural previous experience of that in them which is other than their physical substance. A purified or tranquillised mind may reflect or a powerful concentration may discover God in the world, the Self in Nature even before it is realised in ourselves, but this is rare and difficult. (2) And it is only in ourselves that we can observe and know the process of the Self in its becoming and follow the process by which it draws back into self-being. Therefore the ancient counsel, know thyself, will always stand as the first word that directs us towards the knowledge. Still, psychological self-knowledge is only the experience of the modes of the Self, it is not the realisation of the Self in its pure being. The status of knowledge, then, which Yoga envisages is not merely an intellectual conception or clear discrimination of the truth, nor is it an enlightened psychological experience of the modes of our being. It is a "realisation", in the full sense of the word; it is the making real to ourselves and in ourselves of the Self, the transcendent and universal Divine, and it is the subsequent impossibility of viewing the modes of being except in the light of that Self and in their true aspect as its flux of becoming under the psychical and physical conditions of our world-existence. This realisation consists of three successive movements, internal vision, complete internal experience and identity. This internal vision, dr.s.t.i, the power so highly valued by the ancient sages, the power which made a man a Rishi or Kavi and no longer a mere thinker, is a sort of light in the soul by which things unseen become as evident and real to it-to the soul and not merely to the intellect-as do things seen to the physical eye. In the physical world there are always two forms of knowledge, the direct and the indirect, pratyaks.a, of that which is present to the eyes, and paroks.a, of that which is remote from and beyond our vision. When the object is beyond our vision, we are necessarily obliged to arrive at an idea of it by inference, imagination, analogy, by hearing the descriptions of others who have seen it or by studying pictorial or other representations of it if these are available. By putting together all these aids we can indeed arrive at a more or less adequate idea or suggestive image of the object, but we do not realise the thing itself; it is not yet to us the grasped reality, but only our conceptual representation of a reality. But once we have seen it with the eyes,-for no other sense is adequate,-we possess, we realise; it is there secure in our satisfied being, part of ourselves in knowledge. Precisely the same rule holds good of psychical things and of he Self. We may hear clear and luminous teachings about the Self from philosophers or teachers or from ancient writings; we may by thought, inference, imagination, analogy or by any other available means attempt to form a mental figure or conception of it; we may hold firmly that conception in our mind and fix it by an entire and exclusive concentration;3 but we have not yet realised it, we have not seen God. It is only when after long and persistent concentration or by other means the veil of the mind is rent or swept aside, only when a flood of light breaks over the awakened mentality, jyotirmaya brahman, and conception gives place to a knowledge-vision in which the Self is as present, real, concrete as a physical object to the physical eye, that we possess in knowledge; for we have seen. After that revelation, whatever fadings of the light, whatever periods of darkness may afflict the soul, it can never irretrievably lose what it has once held. The experience is inevitably renewed and must become more frequent till it is constant; when and how soon depends on the devotion and persistence with which we insist on the path and besiege by our will or our love the hidden Deity. (2) And it is only in ourselves that we can observe and know the 2 In one respect, however, it is easier, because in external things we are not so much hampered by the sense of the limited ego as in ourselves; one obstacle to the realisation of God is therefore removed. ~ Sri Aurobindo, The Synthesis Of Yoga 2.02 - The Status of Knowledge,
730:[an Integral conception of the Divine ::: But on that which as yet we know not how shall we concentrate? And yet we cannot know the Divine unless we have achieved this concentration of our being upon him. A concentration which culminates in a living realisation and the constant sense of the presence of the One in ourselves and in all of which we are aware, is what we mean in Yoga by knowledge and the effort after knowledge. It is not enough to devote ourselves by the reading of Scriptures or by the stress of philosophical reasoning to an intellectual understanding of the Divine; for at the end of our long mental labour we might know all that has been said of the Eternal, possess all that can be thought about the Infinite and yet we might not know him at all. This intellectual preparation can indeed be the first stage in a powerful Yoga, but it is not indispensable : it is not a step which all need or can be called upon to take. Yoga would be impossible, except for a very few, if the intellectual figure of knowledge arrived at by the speculative or meditative Reason were its indispensable condition or a binding preliminary. All that the Light from above asks of us that it may begin its work is a call from the soul and a sufficient point of support in the mind. This support can be reached through an insistent idea of the Divine in the thought, a corresponding will in the dynamic parts, an aspiration, a faith, a need in the heart. Any one of these may lead or predominate, if all cannot move in unison or in an equal rhythm. The idea may be and must in the beginning be inadequate; the aspiration may be narrow and imperfect, the faith poorly illumined or even, as not surely founded on the rock of knowledge, fluctuating, uncertain, easily diminished; often even it may be extinguished and need to be lit again with difficulty like a torch in a windy pass. But if once there is a resolute self-consecration from deep within, if there is an awakening to the soul's call, these inadequate things can be a sufficient instrument for the divine purpose. Therefore the wise have always been unwilling to limit man's avenues towards God; they would not shut against his entry even the narrowest portal, the lowest and darkest postern, the humblest wicket-gate. Any name, any form, any symbol, any offering has been held to be sufficient if there is the consecration along with it; for the Divine knows himself in the heart of the seeker and accepts the sacrifice. But still the greater and wider the moving idea-force behind the consecration, the better for the seeker; his attainment is likely to be fuller and more ample. If we are to attempt an integral Yoga, it will be as well to start with an idea of the Divine that is itself integral. There should be an aspiration in the heart wide enough for a realisation without any narrow limits. Not only should we avoid a sectarian religious outlook, but also all onesided philosophical conceptions which try to shut up the Ineffable in a restricting mental formula. The dynamic conception or impelling sense with which our Yoga can best set out would be naturally the idea, the sense of a conscious all-embracing but all-exceeding Infinite. Our uplook must be to a free, all-powerful, perfect and blissful One and Oneness in which all beings move and live and through which all can meet and become one. This Eternal will be at once personal and impersonal in his self-revelation and touch upon the soul. He is personal because he is the conscious Divine, the infinite Person who casts some broken reflection of himself in the myriad divine and undivine personalities of the universe. He is impersonal because he appears to us as an infinite Existence, Consciousness and Ananda and because he is the fount, base and constituent of all existences and all energies, -the very material of our being and mind and life and body, our spirit and our matter. The thought, concentrating on him, must not merely understand in an intellectual form that he exists, or conceive of him as an abstraction, a logical necessity; it must become a seeing thought able to meet him here as the Inhabitant in all, realise him in ourselves, watch and take hold on the movement of his forces. He is the one Existence: he is the original and universal Delight that constitutes all things and exceeds them: he is the one infinite Consciousness that composes all consciousnesses and informs all their movements; he is the one illimitable Being who sustains all action and experience; his will guides the evolution of things towards their yet unrealised but inevitable aim and plenitude. To him the heart can consecrate itself, approach him as the supreme Beloved, beat and move in him as in a universal sweetness of Love and a living sea of Delight. For his is the secret Joy that supports the soul in all its experiences and maintains even the errant ego in its ordeals and struggles till all sorrow and suffering shall cease. His is the Love and the Bliss of the infinite divine Lover who is drawing all things by their own path towards his happy oneness. On him the Will can unalterably fix as the invisible Power that guides and fulfils it and as the source of its strength. In the impersonality this actuating Power is a self-illumined Force that contains all results and calmly works until it accomplishes, in the personality an all wise and omnipotent Master of the Yoga whom nothing can prevent from leading it to its goal. This is the faith with which the seeker has to begin his seeking and endeavour; for in all his effort here, but most of all in his effort towards the Unseen, mental man must perforce proceed by faith. When the realisation comes, the faith divinely fulfilled and completed will be transformed into an eternal flame of knowledge. ~ Sri Aurobindo, The Synthesis Of Yoga 1.02 - Self-Consecration,
731:This, in short, is the demand made on us, that we should turn our whole life into a conscious sacrifice. Every moment and every movement of our being is to be resolved into a continuous and a devoted self-giving to the Eternal. All our actions, not less the smallest and most ordinary and trifling than the greatest and most uncommon and noble, must be performed as consecrated acts. Our individualised nature must live in the single consciousness of an inner and outer movement dedicated to Something that is beyond us and greater than our ego. No matter what the gift or to whom it is presented by us, there must be a consciousness in the act that we are presenting it to the one divine Being in all beings. Our commonest or most grossly material actions must assume this sublimated character; when we eat, we should be conscious that we are giving our food to that Presence in us; it must be a sacred offering in a temple and the sense of a mere physical need or self-gratification must pass away from us. In any great labour, in any high discipline, in any difficult or noble enterprise, whether undertaken for ourselves, for others or for the race, it will no longer be possible to stop short at the idea of the race, of ourselves or of others. The thing we are doing must be consciously offered as a sacrifice of works, not to these, but either through them or directly to the One Godhead; the Divine Inhabitant who was hidden by these figures must be no longer hidden but ever present to our soul, our mind, our sense. The workings and results of our acts must be put in the hands of that One in the feeling that that Presence is the Infinite and Most High by whom alone our labour and our aspiration are possible. For in his being all takes place; for him all labour and aspiration are taken from us by Nature and offered on his altar. Even in those things in which Nature is herself very plainly the worker and we only the witnesses of her working and its containers and supporters, there should be the same constant memory and insistent consciousness of a work and of its divine Master. Our very inspiration and respiration, our very heart-beats can and must be made conscious in us as the living rhythm of the universal sacrifice. It is clear that a conception of this kind and its effective practice must carry in them three results that are of a central importance for our spiritual ideal. It is evident, to begin with, that, even if such a discipline is begun without devotion, it leads straight and inevitably towards the highest devotion possible; for it must deepen naturally into the completest adoration imaginable, the most profound God-love. There is bound up with it a growing sense of the Divine in all things, a deepening communion with the Divine in all our thought, will and action and at every moment of our lives, a more and more moved consecration to the Divine of the totality of our being. Now these implications of the Yoga of works are also of the very essence of an integral and absolute Bhakti. The seeker who puts them into living practice makes in himself continually a constant, active and effective representation of the very spirit of self-devotion, and it is inevitable that out of it there should emerge the most engrossing worship of the Highest to whom is given this service. An absorbing love for the Divine Presence to whom he feels an always more intimate closeness, grows upon the consecrated worker. And with it is born or in it is contained a universal love too for all these beings, living forms and creatures that are habitations of the Divine - not the brief restless grasping emotions of division, but the settled selfless love that is the deeper vibration of oneness. In all the seeker begins to meet the one Object of his adoration and service. The way of works turns by this road of sacrifice to meet the path of Devotion; it can be itself a devotion as complete, as absorbing, as integral as any the desire of the heart can ask for or the passion of the mind can imagine. Next, the practice of this Yoga demands a constant inward remembrance of the one central liberating knowledge, and a constant active externalising of it in works comes in too to intensify the remembrance. In all is the one Self, the one Divine is all; all are in the Divine, all are the Divine and there is nothing else in the universe, - this thought or this faith is the whole background until it becomes the whole substance of the consciousness of the worker. A memory, a self-dynamising meditation of this kind, must and does in its end turn into a profound and uninterrupted vision and a vivid and all-embracing consciousness of that which we so powerfully remember or on which we so constantly meditate. For it compels a constant reference at each moment to the Origin of all being and will and action and there is at once an embracing and exceeding of all particular forms and appearances in That which is their cause and upholder. This way cannot go to its end without a seeing vivid and vital, as concrete in its way as physical sight, of the works of the universal Spirit everywhere. On its summits it rises into a constant living and thinking and willing and acting in the presence of the Supramental, the Transcendent. Whatever we see and hear, whatever we touch and sense, all of which we are conscious, has to be known and felt by us as That which we worship and serve; all has to be turned into an image of the Divinity, perceived as a dwelling-place of his Godhead, enveloped with the eternal Omnipresence. In its close, if not long before it, this way of works turns by communion with the Divine Presence, Will and Force into a way of Knowledge more complete and integral than any the mere creature intelligence can construct or the search of the intellect can discover. Lastly, the practice of this Yoga of sacrifice compels us to renounce all the inner supports of egoism, casting them out of our mind and will and actions, and to eliminate its seed, its presence, its influence out of our nature. All must be done for the Divine; all must be directed towards the Divine. Nothing must be attempted for ourselves as a separate existence; nothing done for others, whether neighbours, friends, family, country or mankind or other creatures merely because they are connected with our personal life and thought and sentiment or because the ego takes a preferential interest in their welfare. In this way of doing and seeing all works and all life become only a daily dynamic worship and service of the Divine in the unbounded temple of his own vast cosmic existence. Life becomes more and more the sacrifice of the eternal in the individual constantly self-offered to the eternal Transcendence. It is offered in the wide sacrificial ground of the field of the eternal cosmic Spirit; and the Force too that offers it is the eternal Force, the omnipresent Mother. Therefore is this way a way of union and communion by acts and by the spirit and knowledge in the act as complete and integral as any our Godward will can hope for or our soul's strength execute. It has all the power of a way of works integral and absolute, but because of its law of sacrifice and self-giving to the Divine Self and Master, it is accompanied on its one side by the whole power of the path of Love and on the other by the whole power of the path of Knowledge. At its end all these three divine Powers work together, fused, united, completed, perfected by each other. ~ Sri Aurobindo, The Synthesis Of Yoga The Yoga of Divine Works,

*** NEWFULLDB 2.4M ***

1:Therefore this path is at once the most difficult imaginable and yet, in comparison with the magnitude of its effort and object, the most easy and sure of all. ~ Sri AurobindoThe Synthesis of Yoga,
2:Our inner nature is the progressive expression of the eternal Spirit and too complex a power to be tied down by a single dominant mental or moral principle. ~ Sri Aurobindoin The Synthesis of Yoga, p. 191,
3:At the end of the progress, with the progressive disappearance of egoism and impurity and ignorance, this last separation is removed; all in the individual becomes the divine working. ~ Sri AurobindoThe Synthesis of Yoga,
4:Any name, any form, any symbol, any offering has been held to be sufficient if there is the consecration along with it; for the Divine knows himself in the heart of the seeker and accepts the sacrifice. ~ Sri AurobindoThe Synthesis of Yoga,
5:Because of that all this exists, but that does not exist because of all this; it is too great to be limited by the movement in Time and Space which it inhabits and supports.(Cosmic Consciousness ~ The Synthesis of Yoga)#SriAurobindo,
6:must be and is achieved by the spontaneous action of Nature. There is then no desire, no responsibility, no reaction; all takes place in the peace, calm, light, power of the supporting and enveloping and inhabiting Divine. ~ Sri AurobindoThe Synthesis of Yoga,
7:At last it understands that it is called to a higher action and a better state and, however slowly, however reluctantly, with whatever initial or prolonged ill-will and stumbling ignorance, it submits, turns and prepares itself for the change. ~ Sri AurobindoThe Synthesis of Yoga,
8:We conceive of ourselves falsely, we see ourselves as we are not; we live in a false relation with our environment, because we know neither the universe nor ourselves for what they really are...

The Synthesis Of Yoga, Chapter VI, The Synthesis of the Disciplines of Knowledge, p.320 ~ Sri Aurobindo,

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



95

   9 Integral Yoga


   65 Sri Aurobindo
   9 The Mother


   75 The Synthesis Of Yoga
   9 The Mothers Agenda


0.01_-_Life_and_Yoga, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  object:0.01 - Life and Yoga
  class:The Synthesis Of Yoga
  class:chapter

0.02_-_The_Three_Steps_of_Nature, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  object:0.02 - The Three Steps of Nature
  class:The Synthesis Of Yoga
  class:chapter

0.03_-_The_Threefold_Life, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  object:0.03 - The Threefold Life
  class:The Synthesis Of Yoga
  class:chapter

0.04_-_The_Systems_of_Yoga, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  object:0.04 - The Systems of Yoga
  class:The Synthesis Of Yoga
  class:chapter

0.05_-_The_Synthesis_of_the_Systems, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  object:0.05 - The Synthesis of the Systems
  class:The Synthesis Of Yoga
  class:chapter

1.01_-_The_Four_Aids, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  class:chapter
  class:The Synthesis Of Yoga
  subject:Integral Yoga

1.02_-_Self-Consecration, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  class:chapter
  class:The Synthesis Of Yoga
  subject:Integral Yoga

1.03_-_Self-Surrender_in_Works_-_The_Way_of_The_Gita, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  object:1.03 - Self-Surrender in Works - The Way of The Gita
  class:The Synthesis Of Yoga
  class:chapter

1.04_-_The_Sacrifice_the_Triune_Path_and_the_Lord_of_the_Sacrifice, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  object:1.04 - The Sacrifice the Triune Path and the Lord of the Sacrifice
  class:The Synthesis Of Yoga
  class:chapter

1.05_-_The_Ascent_of_the_Sacrifice_-_The_Psychic_Being, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  author class:Sri Aurobindo
  class:The Synthesis Of Yoga
  class:chapter

1.06_-_The_Ascent_of_the_Sacrifice_2_The_Works_of_Love_-_The_Works_of_Life, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga

1.07_-_Standards_of_Conduct_and_Spiritual_Freedom, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga

1.07_-_The_Farther_Reaches_of_Human_Nature, #Sex Ecology Spirituality, #Ken Wilber, #Philosophy
  
  0:The Divine is in his essence infinite and his manifestation too is multitudinously infinite. If that is so, it is not likely that our true integral perfection in being and in nature can come by one kind of realisation alone; it must combine many different strands of divine experience. It cannot be reached by the exclusive pursuit of a single line of identity till that is raised to its absolute; it must harmonise many aspects of the Infinite. An integral consciousness with a multiform dynamic experience is essential for the complete transformation of our nature. ~ Sri Aurobindo, The Synthesis Of Yoga, p. 114
  

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

1.09_-_Equality_and_the_Annihilation_of_Ego, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  subject:Integral Yoga
  class:The Synthesis Of Yoga
  1:AN ENTIRE self-consecration, a complete equality, an unsparing effacement of the ego, a transforming deliverance of the nature from its ignorant modes of action are the steps by which the surrender of all the being and nature to the Divine Will can be prepared and achieved, - a self-giving true, total and without reserve. The first necessity is an entire spirit of self-consecration in our works; it must become first the constant will, then the ingrained need in all the being, finally its automatic but living and conscious habit, the self-existent turn to do all action as a sacrifice to the Supreme and to the veiled Power present in us and in all beings and in all the workings of the universe. Life is the altar of this sacrifice, works are our offering; a transcendent and universal Power and Presence as yet rather felt or glimpsed than known or seen by us is the Deity to whom they are offered. This sacrifice, this self-consecration has two sides to it; there is the work itself and there is the spirit in which it is done, the spirit of worship to the Master of Works in all that we see, think and experience.

1.10_-_The_Three_Modes_of_Nature, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  object:1.10 - The Three Modes of Nature
  class:The Synthesis Of Yoga
  class:chapter

1.11_-_The_Master_of_the_Work, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  author class:Sri Aurobindo
  class:The Synthesis Of Yoga
  class:chapter

1.12_-_The_Divine_Work, #unset, #The Mother, #Integral Yoga
  author class:Sri Aurobindo
  class:The Synthesis Of Yoga
  class:The Synthesis Of Yoga
  

1.13_-_The_Supermind_and_the_Yoga_of_Works, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  object:1.13 - The Supermind and the Yoga of Works
  class:The Synthesis Of Yoga
  class:chapter

1967-05-24.2_-_Defining_God, #Notes On The Way, #The Mother, #Integral Yoga
  
  The Synthesis Of Yoga, Cent. Vol. 21, p. 523.
  

2.01_-_The_Object_of_Knowledge, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  class:chapter
  class:The Synthesis Of Yoga
  author class:Sri Aurobindo

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

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

2.04_-_Concentration, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  class:text
  class:The Synthesis Of Yoga
  chapter number:4

2.05_-_Renunciation, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  class:chapter
  class:The Synthesis Of Yoga
  subject:Integral Yoga

2.06_-_The_Synthesis_of_the_Disciplines_of_Knowledge, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  class:chapter
  class:The Synthesis Of Yoga
  subject:Integral Yoga

2.07_-_The_Release_from_Subjection_to_the_Body, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  class:chapter
  class:The Synthesis Of Yoga
  subject:Integral Yoga

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

2.09_-_The_Release_from_the_Ego, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  class:chapter
  class:The Synthesis Of Yoga
  subject:Integral Yoga

2.10_-_The_Realisation_of_the_Cosmic_Self, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  class:chapter
  class:The Synthesis Of Yoga
  subject:Integral Yoga

2.11_-_The_Modes_of_the_Self, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  class:chapter
  class:The Synthesis Of Yoga
  subject:Integral Yoga

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

2.13_-_The_Difficulties_of_the_Mental_Being, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  class:chapter
  class:The Synthesis Of Yoga
  subject:Integral Yoga

2.14_-_The_Passive_and_the_Active_Brahman, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  class:chapter
  class:The Synthesis Of Yoga
  subject:Integral Yoga

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

2.16_-_Oneness, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  class:chapter
  class:The Synthesis Of Yoga
  subject:Integral Yoga

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

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

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

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

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

2.22_-_Vijnana_or_Gnosis, #unset, #The Mother, #Integral Yoga
  class:chapter
  class:The Synthesis Of Yoga
  class:The Synthesis Of Yoga
  subject:Integral Yoga

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

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

2.25_-_The_Higher_and_the_Lower_Knowledge, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  class:chapter
  class:The Synthesis Of Yoga
  subject:Integral Yoga

2.26_-_Samadhi, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  class:chapter
  class:The Synthesis Of Yoga
  subject:Integral Yoga

2.27_-_Hathayoga, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  class:chapter
  class:The Synthesis Of Yoga
  subject:Integral Yoga

2.28_-_Rajayoga, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  Contents of the "The Synthesis Of Yoga"
  
  --
  
  Sri Aurobindo, "The Synthesis Of Yoga",
  
  --
  
  (back to Contents of the "The Synthesis Of Yoga")
  
  --
  class:chapter
  class:The Synthesis Of Yoga
  subject:Integral Yoga

2.3.01_-_Concentration_and_Meditation, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  
  1 The correspondent sent to Sri Aurobindo a passage from The Synthesis Of Yoga:
  "This concentration proceeds by the Idea . . . ; for it is through the Idea that the mental being rises beyond all expression to that which is expressed, to that of which the Idea itself is only the instrument. By concentration upon the Idea the mental existence which at present we are breaks open the barrier of our mentality and arrives at the state of consciousness, the state of being, the state of power of conscious-being and bliss of conscious-being to which the Idea corresponds and of which it is the symbol, movement and rhythm." THE COMPLETE WORKS OF SRI AUROBINDO, vol. 23, p. 321.

2.3.02_-_The_Supermind_or_Supramental, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
  *
  At the time when these chapters [the last chapters of The Synthesis Of Yoga] were written, the name "overmind" had not been found, so there is no mention of it. What is described in these chapters is the action of the supermind when it descends into the overmind plane and takes up the overmind workings and transforms them.1 It was intended in later chapters to show how difficult even this was and how many levels there were between human mind and supermind and how even supermind, descending, could get mixed with the lower action and turned into something that was less than the true Truth. But these later chapters were not written.
  

3.01_-_Love_and_the_Triple_Path, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  class:chapter
  class:The Synthesis Of Yoga
   Chapter I

3.02_-_The_Motives_of_Devotion, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  author class:Sri Aurobindo
  class:The Synthesis Of Yoga<
  class:chapterbr> Chapter II

3.03_-_The_Godward_Emotions, #unset, #The Mother, #Integral Yoga
  subject:Integral Yoga
  class:The Synthesis Of Yoga
  class:The Synthesis Of Yoga
  

3.04_-_The_Way_of_Devotion, #unset, #The Mother, #Integral Yoga
  author class:Sri Aurobindo
  class:The Synthesis Of Yoga
  class:The Synthesis Of Yoga
   Chapter IV

3.05_-_The_Divine_Personality, #unset, #The Mother, #Integral Yoga
  subject:Integral Yoga
  class:The Synthesis Of Yoga
  class:The Synthesis Of Yoga
   Chapter V

3.06_-_The_Delight_of_the_Divine, #unset, #The Mother, #Integral Yoga
  author class:Sri Aurobindo
  class:The Synthesis Of Yoga
  class:The Synthesis Of Yoga
   Chapter VI

3.07_-_The_Ananda_Brahman, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  object:3.07 - The Ananda Brahman
  class:The Synthesis Of Yoga
  class:chapter

3.08_-_The_Myster_of_Love, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  object:3.08 - The Myster of Love
  class:The Synthesis Of Yoga
  class:chapter

4.01_-_The_Principle_of_the_Integral_Yoga, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  class:chapter
  class:The Synthesis Of Yoga
  subject:Integral Yoga

4.02_-_The_Integral_Perfection, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  class:chapter
  class:The Synthesis Of Yoga
  subject:Integral Yoga

4.03_-_The_Psychology_of_Self-Perfection, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  class:chapter
  class:The Synthesis Of Yoga
  subject:Integral Yoga

4.04_-_The_Perfection_of_the_Mental_Being, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  class:chapter
  class:The Synthesis Of Yoga
  subject:Integral Yoga

4.05_-_The_Instruments_of_the_Spirit, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  class:chapter
  class:The Synthesis Of Yoga
  subject:Integral Yoga

4.06_-_Purification-the_Lower_Mentality, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  class:chapter
  class:The Synthesis Of Yoga
  subject:Integral Yoga

4.07_-_Purification-Intelligence_and_Will, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  class:chapter
  class:The Synthesis Of Yoga
  subject:Integral Yoga

4.08_-_The_Liberation_of_the_Spirit, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  class:chapter
  class:The Synthesis Of Yoga
  subject:Integral Yoga

4.09_-_The_Liberation_of_the_Nature, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  class:chapter
  class:The Synthesis Of Yoga
  subject:Integral Yoga

4.10_-_The_Elements_of_Perfection, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  class:chapter
  class:The Synthesis Of Yoga
  subject:Integral Yoga

4.11_-_The_Perfection_of_Equality, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  class:chapter
  class:The Synthesis Of Yoga
  subject:Integral Yoga

4.12_-_The_Way_of_Equality, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga

4.13_-_The_Action_of_Equality, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  class:chapter
  class:The Synthesis Of Yoga
  subject:Integral Yoga

4.14_-_The_Power_of_the_Instruments, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  class:chapter
  class:The Synthesis Of Yoga
  subject:Integral Yoga

4.15_-_Soul-Force_and_the_Fourfold_Personality, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  class:chapter
  class:The Synthesis Of Yoga
  subject:Integral Yoga

4.16_-_The_Divine_Shakti, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  class:chapter
  class:The Synthesis Of Yoga
  subject:Integral Yoga

4.17_-_The_Action_of_the_Divine_Shakti, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  class:chapter
  class:The Synthesis Of Yoga
  subject:Integral Yoga

4.18_-_Faith_and_shakti, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  class:chapter
  class:The Synthesis Of Yoga
  subject:Integral Yoga

4.19_-_The_Nature_of_the_supermind, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  class:chapter
  class:The Synthesis Of Yoga
  subject:Integral Yoga

4.20_-_The_Intuitive_Mind, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  class:chapter
  class:The Synthesis Of Yoga
  subject:Integral Yoga

4.21_-_The_Gradations_of_the_supermind, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  class:chapter
  class:The Synthesis Of Yoga
  subject:Integral Yoga

4.22_-_The_supramental_Thought_and_Knowledge, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  class:chapter
  class:The Synthesis Of Yoga
  subject:Integral Yoga

4.23_-_The_supramental_Instruments_--_Thought-process, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  class:chapter
  class:The Synthesis Of Yoga
  subject:Integral Yoga

4.24_-_The_supramental_Sense, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  class:chapter
  class:The Synthesis Of Yoga
  subject:Integral Yoga

4.25_-_Towards_the_supramental_Time_Vision, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  class:chapter
  class:The Synthesis Of Yoga
  subject:Integral Yoga

4.26_-_The_Supramental_Time_Consciousness, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  object:4.26 - The Supramental Time Consciousness
  class:The Synthesis Of Yoga
  class:chapter
  --
  Note on the Text
  The Synthesis Of Yoga first appeared in seventy-seven monthly instalments in the philosophical review Arya, beginning with its first issue, August 1914, and continuing until its last, January 1921. The Arya text of the Synthesis consisted of five introductory chapters numbered
  I - V and seventy-two other chapters numbered I - II and IV - LXXIII
  --
  
  The Synthesis Of Yoga was left incomplete when the Arya ceased publication in January 1921. Before abandoning the work,
  Sri Aurobindo wrote part of a chapter entitled "The Supramental
  --
  
  A letter that Sri Aurobindo wrote in 1936 gives some idea of his purpose in writing The Synthesis Of Yoga and his overall plan for the work:
  The Synthesis Of Yoga was not meant to give a method for all to follow. Each side of the Yoga was dealt with separately with all its possibilities, and an indication [was given] as to how they meet so that one starting from knowledge could realise
  Karma and Bhakti also and so with each path. It was intended when the Self-Perfection was finished, to suggest a way in which all could be combined, but this was never written.
  
  One can gauge how much of The Synthesis Of Yoga remained to be written by comparing the actually completed chapters of "The Yoga
  
  --
  
  The Synthesis Of Yoga
   of Self-Perfection" with the outline of this part found in chapter X of
  Part IV. The "elements and requisites of perfection, siddhi" which are set forth discursively in that chapter are listed more explicitly in Sapta
  Chatusthaya, a text of 1913 published along with Record of Yoga in volume 10 of THE COMPLETE WORKS OF SRI AUROBINDO. The system of seven (sapta) sets of four elements (catus.t.aya) evidently underlies the structure of Part IV of The Synthesis Of Yoga. The last and most general catus.t.aya, the siddhi catus.t.aya, is taken up first, in chapters I to IX.
  
  --
  
  When Sri Aurobindo turned his attention to The Synthesis Of Yoga during the 1930s after a gap of more than a decade, he made no effort to complete "The Yoga of Self-Perfection". Instead he applied himself to the revision of already existing chapters.
  

Agenda_Vol_10, #The Mothers Agenda, #The Mother, #Integral Yoga
  Did you have something to say?
  (Satprem presents to Mother the manuscript of The Synthesis Of Yoga before sending it to a new
  publisher in France:)
  --
  There's a question Id like to tell you about. It's about the publication of Sri Aurobindo's books in
  France. You know that we sent The Synthesis Of Yoga and The Human Cycle.35 The woman who
  looks after those publications hasn't reacted very well. And not because of the translation (which
  --
  What has she read?
  "The Synthesis Of Yoga."
  !!! (Mother laughs)
  --
  to be free, there is only one freedom, that is to be united to the Supreme; and to be united to the
  37The first volume of The Synthesis Of Yoga will appear in France in 1972, coincidentally in April, exactly three years later.
  38As a curiosity, we publish in addendum the letter Satprem wrote to this editor of Fayard publishers before receiving her

Agenda_Vol_11, #The Mothers Agenda, #The Mother, #Integral Yoga
  No, Mother, its a very simple matter: three times I wrote to him, Send me the proofs for the
  cover of The Synthesis Of Yoga, and he didnt do it.
  I think this poor boy has no authority there. Thats my impression.
  --
  
  In The Synthesis Of Yoga, Sri Aurobindo writes about the perfection of the lower mind, the
  psychic prana...

Agenda_Vol_12, #The Mothers Agenda, #The Mother, #Integral Yoga
  
  Thank you, Mother.... First, The Synthesis Of Yoga (the chapter on The Liberation of the
  Spirit), then Conversations with Pavitra, then Thoughts and Aphorisms commented on by
  --
  connections, in a single continuous map of knowledge, side by side. The gnosis starts from the totality which it immediately
  possesses; it sees parts, groups and details only in relation to the totality and in one vision with it. (The Synthesis Of Yoga,
  XX.464)

Agenda_Vol_2, #The Mothers Agenda, #The Mother, #Integral Yoga
  (Later, during the course of the conversation, Mother remarked:)
  Understanding The Synthesis Of Yoga is quite simple: I have only to be silent for a moment, and Sri
  Aurobindo is here. It's not this body's understanding: HE is here!
  
  1Mother generally worked a little every day on the French translation of The Synthesis Of Yoga.
  2The notebook in which a young woman disciple asked questions on Sri Aurobindo's Thoughts and Aphorisms. Later,
  --
  ***
  (After the work, Mother begins speaking of her translation of 'The Synthesis Of Yoga'.)
  A few days ago I had an experience related to this. For some time I had been unable to work because I
  --
  yourself occupied like that now, during this period. And for our next meetings you can work a little on
  The Synthesis Of Yoga and we will look at it together instead of you always making me talk!... I have
  increased your work, there will be no end to it. If it goes on like this, there will never be an end!
  --
  there, on the contrary, it is going well, very well, clear, precise.... Yesterday again I worked on the
  translation of The Synthesis Of Yoga, and it was so pleasant. So pleasant.
  You see, I can't stand up; and these people persistently try to keep me standing.... But I can't
  --
  ***
  53The Synthesis Of Yoga, Cent. Ed., Vol. XX, p. 303.
  
  --
  The first sign is perfect equality as Sri Aurobindo has described it (you must know it, there's a
  whole chapter on equality, samata, in The Synthesis Of Yoga) - exactly as he described it with such
  wonderful precision! But this equality (which is not 'equanimity') is a particular STATE where one
  --
  useless - but I have to look at them to know whether they're useless or not, so it takes up my morning
  before coming downstairs. I usually translated The Synthesis Of Yoga in the afternoons, or answered
  questions, but nowadays I go into concentration at that time: I don't do anything. I want to cure my
  --
  remembered or kept the tradition of that experience. And oh, mon petit, it had the same effect on me as
  when I read the 'Yoga of Self-Perfection' in The Synthesis Of Yoga (Mother catches her breath): there
  is such a gulf between what we are, what life on earth and human consciousness now are, even among
  --
  April 8, 1961
  After more than a month I have resumed my translation [of The Synthesis Of Yoga], and I fell exactly -
  it's splendid! - exactly on the passage that helped me understand what has happened, why there are all
  --
  is impossible. It depends upon the case and certain factors which are part of the whole.
  In one chapter of The Synthesis Of Yoga, Sri Aurobindo says that there is a state of consciousness in
  which all is from all eternity - everything, without exception, that is to be manifested here....
  --
  very acute, so much so that I see thoughts and feelings more that I see physical appearances.
  But work - not a stroke. Ah, yes, I am translating The Synthesis Of Yoga and it seems much easier. I
  go slower, a certain tension has disappeared, and the meaning is far clearer than usual. In other words,
  --
  It's a message for the first of January.
  One day... (I'm translating the last section of The Synthesis Of Yoga, 'The Yoga of Self-Perfection'
  - it plunges you into bottomless gulfs...) and one day (I think I've told you this), I had a vision of the

Agenda_Vol_3, #The Mothers Agenda, #The Mother, #Integral Yoga
  are going to play school...." That's what I saw. "It's like this and NOT like that and be sure you don't
  64In The Synthesis Of Yoga.
  
  --
  kind of person - and, well, I made some more discoveries, and I am making still more.
  There's such a wonderful passage in The Synthesis Of Yoga ("The Yoga of Self-Perfection"), where
  he mentions four things (you surely remember this), four things the disciple needs (I have just
  --
  organization164 giving a precise orientation to the yoga's action. One of them, the strongest, is my
  translation of The Synthesis Of Yoga. I do a page almost every day and on that page I invariably find an
  idea or a sentence that EXACTLY expresses the field of experiences I was in that day and the night
  --
  (Mother laughs) It's crystal clear to me!...
  It's a sort of reply to something I am translating in The Synthesis Of Yoga. You know, there are these
  three aspects that must always be kept united in one's consciousness: jiva (the individual), Shakti, and
  --
  September 18, 1962
  I don't have far to go on my translation of The Synthesis Of Yoga (it's going very quickly), and I have
  found what I'll do next.... It will be something like those notebooks [Prayers and Meditations]. I am
  --
  October 30, 1962
  My translation [of The Synthesis Of Yoga] will be finished soon - I'll miss it.
  But aren't you going to start on Savitri?

Agenda_Vol_4, #The Mothers Agenda, #The Mother, #Integral Yoga
  (Soon afterwards)
  I'll soon have finished my translation [of The Synthesis Of Yoga], I have only a few more pages to go,
  ten or so. It's very incomplete, I mean it's a translation. Meaning: correct; but at times the sentence
  --
  But in Savitri's case... (I didn't look after it, you know), he had around him Purani, that Chinmayi,
  29The last chapter of The Synthesis Of Yoga: "Towards the Supramental Time Vision."
  

Agenda_Vol_6, #The Mothers Agenda, #The Mother, #Integral Yoga
  of all confronting, hostile and contradicting events and powers who conquers in the end and finds his faith justified because
  to the soul and Shakti in man nothing is impossible." (The Synthesis Of Yoga, XXI.745)
  
  --
  Strangely, for several weeks, Satprem on his part has been immersed in the correction of sentences with the revision of the
  French translation of The Synthesis Of Yoga.
  72Mother hesitated: she was going to use the word "immortal" and not "eternal" - an "immortal reality" (see later on,
  --
  for years and years I didn't read Sri Aurobindo's books; it was only before coming here that I had read
  The Life Divine, The Synthesis Of Yoga, and another one, too. For instance, Essays on the Gita I had
  never read, Savitri I had never read, I read it very recently (that is to say, some ten years ago, in 1954 or

Agenda_Vol_8, #The Mothers Agenda, #The Mother, #Integral Yoga
  oneself for the greatest possible spiritual fulfillment."
  (The Synthesis Of Yoga, XXI.III.523)
  

Agenda_Vol_9, #The Mothers Agenda, #The Mother, #Integral Yoga
  origin on the human being. That brand must be utterly effaced."
  ( The Synthesis Of Yoga, xx.334)
  

Evening_Talks_With_Sri_Aurobindo, #Talks With Sri Aurobindo, #Sri Aurobindo, #Integral Yoga
  
  Disciple: In The Synthesis Of Yoga, in the fourth chapter about the Four Aids you have mentioned there Chaitya Guru, the inner guide.
  

Talks_With_Sri_Aurobindo_1, #unset, #The Mother, #Integral Yoga
  perhaps in the old foolish way, meaning something idealistic.
  NIRODBARAN: You have said in The Synthesis Of Yoga that the conscious aim
  of art should be to express God and His principles in everything, in objects
  --
  say from his writings whether he has had any experience or not? You know
  what my uncle Krishna Kumar Mitra said? When The Synthesis Of Yoga in
  the Arya came out, he said that it was all philosophy; there was nothing of