|1.107 - The Bestowal of a Divine Gift, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga|
When everything is done, and we are in the hall of the Divine Absolute, then the glory dawns, which is the experience designated in the sutra of Patanjali as dharma-megha samadhi. This is a grand experience, very majestic. Once we reach that state, there is no fear. We are real masters. Prasakhyne api akusdasya sarvath vivekakhyte dharmamegha samdhi (IV.29). We do not know why he has given this name to it. It is a peculiar novelty of Patanjali. Many people interpret it in many ways. What is dharma, and what is megha? If we look at the dictionary, we will see that a very simple meaning is given. Dharma is virtue, righteousness; megha is cloud. So what does dharma-megha the cloud of righteousness, the cloud of virtue mean?
|2.01 - Indeterminates, Cosmic Determinations and the Indeterminable, #The Life Divine, #Sri Aurobindo, #Integral Yoga|
But every possibility implies a truth of being behind it, a reality in the Existent; for without that supporting truth there could not be any possibles. In manifestation a fundamental reality of the Existent would appear to our cognition as a fundamental spiritual aspect of the Divine Absolute; out of it would emerge all its possible manifestations, its innate dynamisms: these again must create or rather bring out of a non-manifest latency their own significant forms, expressive powers, native processes; their own being would develop their own becoming, svarupa, svabhava.
|3.05 - The Divine Personality, #unset, #Rabbi Moses Luzzatto, #Kabbalah|
The intelligence can also follow this trend, but it 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. Therefore the severest intellectual philosophy admits the Saguna, the divine Person, only as the supreme cosmic symbol; go beyond it to reality and you will arrive, it says, at last to the Nirguna, the pure Impersonal. The rival philosophy asserts the superiority of the Saguna; that which is impersonal is, it will perhaps say, only the material, the stuff of his spiritual nature out of which he manifests the powers of his being, consciousness and bliss, all that expresses him; the impersonal is the apparent negative out of which he looses the temporal variations of his eternal positive of personality. There are evidently here two instincts, or, if we hesitate to apply that word to the intellect, two innate powers of our being which are dealing each in its own manner with the same Reality.
Both the ideas of the intellect, its discriminations, and the aspirations of the heart and life, their approximations, have behind them realities at which they are the means of arriving. Both are justified by spiritual experience; both arrive at the Divine Absolute of that which they are seeking. But still each tends, if too exclusively indulged, to be hampered by the limitations of its innate quality and its characteristic means. We see that in our earthly living, where the heart and life followed exclusively failed to lead to any luminous issue, while an exclusive intellectuality becomes either remote, abstract and impotent or a sterile critic or dry mechanist. Their sufficient harmony and just reconciliation is one of the great problems of our psychology and our action.
The reconciling power lies beyond in the intuition. But there is an intuition which serves the intellect and an intuition which serves the heart and the life, and if we follow either of these exclusively, we shall not get much farther than before; we shall only make more intimately real to us, but still separately, the things at which the other and less seeing powers are aiming. But the fact that it can lend itself impartially to all parts of our being,--for even the body has its intuitions,--shows that the intuition is not exclusive, but an integral truth-finder. We have to question the intuition of our whole being, not only separately in each part of it, nor in a sum of their findings, but beyond all these lower instruments, beyond even their first spiritual correspondents, by rising into the native home of the intuition which is the native home of the infinite and illimitable Truth, rtasya sve dame, where all existence discovers its unity. That is what the ancient Veda meant when it cried, ''There is a firm truth hidden by truth (the eternal truth concealed by this other of which we have here these lower intuitions); there the ten hundred rays of light stand together; that is One.'' ''rtena rtam apihitam dhruvam ... dasa sata saha tasthus, tad ekam.''