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object:the Divine All
datecreated:2020-08-28
class:God


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

TOPICS

AUTH

BOOKS

IN CHAPTERS TITLE

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
1.02_-_The_Divine_Is_with_You
1.04_-_The_Sacrifice_the_Triune_Path_and_the_Lord_of_the_Sacrifice
1.06_-_Man_in_the_Universe
1.06_-_The_Ascent_of_the_Sacrifice_2_The_Works_of_Love_-_The_Works_of_Life
1.06_-_The_Four_Powers_of_the_Mother
1.07_-_The_Ego_and_the_Dualities
1.08_-_The_Supreme_Will
1.11_-_Higher_Laws
1.23_-_The_Double_Soul_in_Man
1.24_-_Matter
1.3.5.03_-_The_Involved_and_Evolving_Godhead
1956-01-11_-_Desire_and_self-deception_-_Giving_all_one_is_and_has_-_Sincerity,_more_powerful_than_will_-_Joy_of_progress_Definition_of_youth
1970-05-23
1971-07-24
2.02_-_On_Letters
2.02_-_The_Synthesis_of_Devotion_and_Knowledge
2.05_-_The_Divine_Truth_and_Way
2.06_-_Works_Devotion_and_Knowledge
2.07_-_The_Knowledge_and_the_Ignorance
2.1.01_-_The_Central_Process_of_the_Sadhana
2.1.03_-_Man_and_Superman
2.14_-_The_Origin_and_Remedy_of_Falsehood,_Error,_Wrong_and_Evil
2.3.01_-_Aspiration_and_Surrender_to_the_Mother
4.2.1.06_-_Living_in_the_Psychic
BOOK_I._--_PART_II._THE_EVOLUTION_OF_SYMBOLISM_IN_ITS_APPROXIMATE_ORDER

PRIMARY CLASS

God
SEE ALSO

SIMILAR TITLES
the Divine All

DEFINITIONS



QUOTES [7 / 7 - 12 / 12]


KEYS (10k)

   6 Sri Aurobindo
   1 The Mother

NEW FULL DB (2.4M)

   6 Sri Aurobindo

1:Only the one who can give everything, enjoys the Divine All everywhere. ~ Sri Aurobindo, The Synthesis Of Yoga, [T3],
2:Universe is a diffusion of the divine All in infinite Space and Time, the individual its concentration within limits of Space and Time. ~ Sri Aurobindo, The Life Divine, Man in the Universe,
3:In the Divine, by the Divine all is transfigured and glorified; in the Divine is found the key of all mysteries and all powers. 14 September 1954
   ~ The Mother, Words Of The Mother II, The Divine Is with You,
4:If you can't as yet remember the Divine all the time you are working, it does not greatly matter. To remember and dedicate at the beginning and give thanks at the end ought to be enough for the present. Or at the most to remember too when there is a pause...
   ~ Sri Aurobindo, Letters On Yoga - II,
5:The universe and the individual are necessary to each other in their ascent. Always indeed they exist for each other and profit by each other. Universe is a diffusion of the divine All in infinite Space and Time, the individual its concentration within limits of Space and Time. Universe seeks in infinite extension the divine totality it feels itself to be but cannot entirely realise; for in extension existence drives at a pluralistic sum of itself which can neither be the primal nor the final unit, but only a recurring decimal without end or beginning. Therefore it creates in itself a self-conscious concentration of the All through which it can aspire. In the conscious individual Prakriti turns back to perceive Purusha, World seeks after Self; God having entirely become Nature, Nature seeks to become progressively God. ~ Sri Aurobindo, The Life Divine, Man in the Universe, 50, [T9],
6: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, The Sacrifice, the Triune Path and the Lord of the Sacrifice [110],
7:The Mahashakti, the universal Mother, works out whatever is transmitted by her transcendent consciousness from the Supreme and enters into the worlds that she has made; her presence fills and supports them with the divine spirit and the divine all-sustaining force and delight without which they could not exist. That which we call Nature or Prakriti is only her most outward executive aspect; she marshals and arranges the harmony of her forces and processes, impels the operations of Nature and moves among them secret or manifest in all that can be seen or experienced or put into motion of life. Each of the worlds is nothing but one play of the Mahashakti of that system of worlds or universe, who is there as the cosmic Soul and Personality of the transcendent Mother. Each is something that she has seen in her vision, gathered into her heart of beauty and power and created in her Ananda.
   But there are many planes of her creation, many steps of the Divine Shakti. At the summit of this manifestation of which we are a part there are worlds of infinite existence, consciousness, force and bliss over which the Mother stands as the unveiled eternal Power. All beings there live and move in an ineffable completeness and unalterable oneness, because she carries them safe in her arms for ever. Nearer to us are the worlds of a perfect supramental creation in which the Mother is the supramental Mahashakti, a Power of divine omniscient Will and omnipotent Knowledge always apparent in its unfailing works and spontaneously perfect in every process. There all movements are the steps of the Truth; there all beings are souls and powers and bodies of the divine Light; there all experiences are seas and floods and waves of an intense and absolute Ananda. But here where we dwell are the worlds of the Ignorance, worlds of mind and life and body separated in consciousness from their source, of which this earth is a significant centre and its evolution a crucial process. This too with all its obscurity and struggle and imperfection is upheld by the Universal Mother; this too is impelled and guided to its secret aim by the Mahashakti.
   The Mother as the Mahashakti of this triple world of the Ignorance stands in an intermediate plane between the supramental Light, the Truth life, the Truth creation which has to be brought down here and this mounting and descending hierarchy of planes of consciousness that like a double ladder lapse into the nescience of Matter and climb back again through the flowering of life and soul and mind into the infinity of the Spirit. Determining all that shall be in this universe and in the terrestrial evolution by what she sees and feels and pours from her, she stands there... ~ Sri Aurobindo, The Mother With Letters On The Mother,

*** NEWFULLDB 2.4M ***

1:Without the Divine life is a painful illusion, with the Divine all is bliss. ~ The Mother
2:Only the one who can give everything, enjoys the Divine All everywhere. ~ Sri Aurobindo, The Synthesis Of Yoga, [T3],
3:Universe is a diffusion of the divine All in infinite Space and Time, the individual its concentration within limits of Space and Time. ~ Sri Aurobindo, The Life Divine, Man in the Universe,
4:For those who trust in the Divine all things are moving towards an everlasting state of happiness, and no matter what happens at any time to them, it contributes to that state. ~ Emanuel Swedenborg
5:I fear that we are such gods or demigods only as fauns and satyrs, the divine allied to beasts, the creatures of appetite, and that, to some extent, our very life is our disgrace. ~ Henry David Thoreau
6:In the Divine, by the Divine all is transfigured and glorified; in the Divine is found the key of all mysteries and all powers. 14 September 1954
   ~ The Mother, Words Of The Mother II, The Divine Is with You, #index,
7:The sun symbolizes the Divine intelligence; the empty vastness of space symbolizes the Divine All-Possibility and also the Divine immutability; a bird symbolizes the soul; a tree symbolizes the grades of being; and water symbolizes knowledge and rain revelation. ~ Osman Bakar
8:If you can't as yet remember the Divine all the time you are working, it does not greatly matter. To remember and dedicate at the beginning and give thanks at the end ought to be enough for the present. Or at the most to remember too when there is a pause...
   ~ Sri Aurobindo, Letters On Yoga - II,
9:... you are a microcosm of Me - the Divine All, the Holy Everything, the Sum and Substance. .. the Alpha and the Omega. .. Yes, I am God, as you now understand Him. I am Goddess as you now comprehend Her, I am the Conceiver and the Creator of Everything you now know and experience, and you are My children. .. even as I am the child of another. ~ Neale Donald Walsch
10:The universe and the individual are necessary to each other in their ascent. Always indeed they exist for each other and profit by each other. Universe is a diffusion of the divine All in infinite Space and Time, the individual its concentration within limits of Space and Time. Universe seeks in infinite extension the divine totality it feels itself to be but cannot entirely realise; for in extension existence drives at a pluralistic sum of itself which can neither be the primal nor the final unit, but only a recurring decimal without end or beginning. Therefore it creates in itself a self-conscious concentration of the All through which it can aspire. In the conscious individual Prakriti turns back to perceive Purusha, World seeks after Self; God having entirely become Nature, Nature seeks to become progressively God. ~ Sri Aurobindo, The Life Divine, Man in the Universe, 50, [T9],
11: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, The Sacrifice, the Triune Path and the Lord of the Sacrifice [110],
12:The Mahashakti, the universal Mother, works out whatever is transmitted by her transcendent consciousness from the Supreme and enters into the worlds that she has made; her presence fills and supports them with the divine spirit and the divine all-sustaining force and delight without which they could not exist. That which we call Nature or Prakriti is only her most outward executive aspect; she marshals and arranges the harmony of her forces and processes, impels the operations of Nature and moves among them secret or manifest in all that can be seen or experienced or put into motion of life. Each of the worlds is nothing but one play of the Mahashakti of that system of worlds or universe, who is there as the cosmic Soul and Personality of the transcendent Mother. Each is something that she has seen in her vision, gathered into her heart of beauty and power and created in her Ananda.
   But there are many planes of her creation, many steps of the Divine Shakti. At the summit of this manifestation of which we are a part there are worlds of infinite existence, consciousness, force and bliss over which the Mother stands as the unveiled eternal Power. All beings there live and move in an ineffable completeness and unalterable oneness, because she carries them safe in her arms for ever. Nearer to us are the worlds of a perfect supramental creation in which the Mother is the supramental Mahashakti, a Power of divine omniscient Will and omnipotent Knowledge always apparent in its unfailing works and spontaneously perfect in every process. There all movements are the steps of the Truth; there all beings are souls and powers and bodies of the divine Light; there all experiences are seas and floods and waves of an intense and absolute Ananda. But here where we dwell are the worlds of the Ignorance, worlds of mind and life and body separated in consciousness from their source, of which this earth is a significant centre and its evolution a crucial process. This too with all its obscurity and struggle and imperfection is upheld by the Universal Mother; this too is impelled and guided to its secret aim by the Mahashakti.
   The Mother as the Mahashakti of this triple world of the Ignorance stands in an intermediate plane between the supramental Light, the Truth life, the Truth creation which has to be brought down here and this mounting and descending hierarchy of planes of consciousness that like a double ladder lapse into the nescience of Matter and climb back again through the flowering of life and soul and mind into the infinity of the Spirit. Determining all that shall be in this universe and in the terrestrial evolution by what she sees and feels and pours from her, she stands there... ~ Sri Aurobindo, The Mother With Letters On The Mother,

IN CHAPTERS



   5 Integral Yoga


   16 Sri Aurobindo
   3 The Mother
   2 Satprem


   6 The Life Divine
   3 The Synthesis Of Yoga
   3 Essays On The Gita
   2 The Mother With Letters On The Mother
   2 Essays Divine And Human


1.02 - The Divine Is with You, #Words Of The Mother II, #The Mother, #Integral Yoga
  *
  In the Divine, by the Divine All is transfigured and glorified; in
  the Divine is found the key of all mysteries and all powers.
  --
  *
  Outside the Divine All is falsehood and illusion, all is mournful
  obscurity. In the Divine is life, light and joy. In the Divine is the
  --
  *
  Without the Divine life is a painful illusion, with the Divine All
  is bliss.

1.04 - The Sacrifice the Triune Path and the Lord of the Sacrifice, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  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 altoge ther. 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.
  

1.06 - Man in the Universe, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  7:Life and mind awaken to the sense of this want in the form of a striving and seeking ignorance and a troubled and baffled desire which are the first steps towards self-knowledge and selffulfilment. But where then is the kingdom of their self-fulfilling? It comes to them by the exceeding of themselves. Beyond life and mind we recover consciously in its divine truth that which the balance of material Nature grossly represented, - a tranquillity which is neither inertia nor a sealed trance of consciousness but the concentration of an absolute force and an absolute selfawareness, and an action of immeasurable energy which is at the same time an out-thrilling of ineffable bliss because its every act is the expression, not of a want and an ignorant straining, but of an absolute peace and self-mastery. In that attainment our ignorance realises the light of which it was a darkened or a partial reflection; our desires cease in the plenitude and fulfilment towards which even in their most brute material forms they were an obscure and fallen aspiration.
  8:The universe and the individual are necessary to each other in their ascent. Always indeed they exist for each other and profit by each other. Universe is a diffusion of the Divine All in infinite Space and Time, the individual its concentration within limits of Space and Time. Universe seeks in infinite extension the divine totality it feels itself to be but cannot entirely realise; for in extension existence drives at a pluralistic sum of itself which can neither be the primal nor the final unit, but only a recurring decimal without end or beginning. Therefore it creates in itself a self-conscious concentration of the All through which it can aspire. In the conscious individual Prakriti turns back to perceive Purusha, World seeks after Self; God having entirely become Nature, Nature seeks to become progressively God.
  9:On the other hand it is by means of the universe that the individual is impelled to realise himself. Not only is it his foundation, his means, his field, the stuff of the divine Work; but also, since the concentration of the universal Life which he is takes place within limits and is not like the intensive unity of Brahman free from all conception of bound and term, he must necessarily universalise and impersonalise himself in order to manifest the Divine All which is his reality. Yet is he called upon to preserve, even when he most extends himself in universality of consciousness, a mysterious transcendent something of which his sense of personality gives him an obscure and egoistic representation. Otherwise he has missed his goal, the problem set to him has not been solved, the divine work for which he accepted birth has not been done.
  10:The universe comes to the individual as Life, - a dynamism the entire secret of which he has to master and a mass of colliding results, a whirl of potential energies out of which he has to disengage some supreme order and some yet unrealised harmony. This is after all the real sense of man's progress. It is not merely a restatement in slightly different terms of what physical Nature has already accomplished. Nor can the ideal of human life be simply the animal repeated on a higher scale of mentality. Otherwise, any system or order which assured a tolerable well-being and a moderate mental satisfaction would have stayed our advance. The animal is satisfied with a modicum of necessity; the gods are content with their splendours. But man cannot rest permanently until he reaches some highest good. He is the greatest of living beings because he is the most discontented, because he feels most the pressure of limitations. He alone, perhaps, is capable of being seized by the divine frenzy for a remote ideal.

1.06 - The Ascent of the Sacrifice 2 The Works of Love - The Works of Life, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  IT IS therefore through the sacrifice of love, works and knowledge with the psychic being as the leader and priest of the sacrifice that life itself can be transformed into its own true spiritual figure. If the sacrifice of knowledge rightly done is easily the largest and purest offering we can bring to the Highest, the sacrifice of love is not less demanded of us for our spiritual perfection; it is even more intense and rich in its singleness and can be made not less vast and pure. This pure wideness is brought into the intensity of the sacrifice of love when into all our activities there is poured the spirit and power of a divine infinite joy and the whole atmosphere of our life is suffused with an engrossing adoration of the One who is the All and the Highest. For then does the sacrifice of love attain its utter perfection when, offered to the Divine All, it becomes integral, catholic and boundless, and when, uplifted to the Supreme, it ceases to be the weak, superficial and transient movement men call love and becomes a pure and grand and deep uniting Ananda.
  

1.06 - The Four Powers of the Mother, #The Mother With Letters On The Mother, #Sri Aurobindo, #Integral Yoga
  
  4:The Mahashakti, the universal Mother works out whatever is transmitted by her transcendent consciousness from the Supreme and enters into the worlds that she has made; her presence fills and supports them with the divine spirit and the Divine All-sustaining force and delight without which they could not exist. That which we call Nature or Prakriti is only her most outward executive aspect; she marshals and arranges the harmony of her forces and processes, impels the operations of Nature and moves among them secret or manifest in all that can be seen or experienced or put into motion of life. Each of the worlds is nothing but one play of the Mahashakti of that system of worlds or universe, who is there as the cosmic Soul and Personality of the transcendent Mother Each is something that she has seen in her vision, gathered into her heart of beauty and power and created in her Ananda. But there are many planes of her creation, many steps of the Divine Shakti. At the summit of this manifestation of which we are a part there are worlds of infinite existence, consciousness, force and bliss over which the Mother stands as the unveiled eternal Power. All beings there live and move in an ineffable completeness and unalterable oneness, because she carries them safe in her arms for ever. Nearer to us are the worlds of a perfect supramental creation in which the Mother is the supramental Mahashakti, a Power of divine omniscient Will and omnipotent Knowledge always apparent in its unfailing works and spontaneously perfect in every process. There all movements are the steps of the Truth; there all beings are souls and powers and bodies of the divine Light; there all experiences are seas and floods and waves of an intense and absolute Ananda. But here where we dwell are the worlds of the Ignorance, worlds of mind and life and body separated in consciousness from their source, of which this earth is a significant centre and its evolution a crucial process. This too with all its obscurity and struggle and imperfection is upheld by the Universal Mother this too is impelled and guided to its secret aim by the Mahashakti.
  

1.07 - The Ego and the Dualities, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  14:But the play and movement embodies itself in a multiplicity of forms, a variation of tendencies, an interplay of energies. Multiplicity permits of the interference of a determinative and temporarily deformative factor, the individual ego; and the nature of the ego is a self-limitation of consciousness by a willed ignorance of the rest of its play and its exclusive absorption in one form, one combination of tendencies, one field of the movement of energies. Ego is the factor which determines the reactions of error, sorrow, pain, evil, death; for it gives these values to movements which would otherwise be represented in their right relation to the one Existence, Bliss, Truth and Good. By recovering the right relation we may eliminate the ego-determined reactions, reducing them eventually to their true values; and this recovery can be effected by the right participation of the individual in the consciousness of the totality and in the consciousness of the transcendent which the totality represents.
  15:Into later Vedanta there crept and arrived at fixity the idea that the limited ego is not only the cause of the dualities, but the essential condition for the existence of the universe. By getting rid of the ignorance of the ego and its resultant limitations we do indeed eliminate the dualities, but we eliminate along with them our existence in the cosmic movement. Thus we return to the essentially evil and illusory nature of human existence and the vanity of all effort after perfection in the life of the world. A relative good linked always to its opposite is all that here we can seek. But if we adhere to the larger and profounder idea that the ego is only an intermediate representation of something beyond itself, we escape from this consequence and are able to apply Vedanta to fulfilment of life and not only to the escape from life. The essential cause and condition of universal existence is the Lord, Ishwara or Purusha, manifesting and occupying individual and universal forms. The limited ego is only an intermediate phenomenon of consciousness necessary for a certain line of development. Following this line the individual can arrive at that which is beyond himself, that which he represents, and can yet continue to represent it, no longer as an obscured and limited ego, but as a centre of the Divine and of the universal consciousness embracing, utilising and transforming into harmony with the Divine All individual determinations.
  16:We have then the manifestation of the divine Conscious Being in the totality of physical Nature as the foundation of human existence in the material universe. We have the emergence of that Conscious Being in an involved and inevitably evolving Life, Mind and Supermind as the condition of our activities; for it is this evolution which has enabled man to appear in Matter and it is this evolution which will enable him progressively to manifest God in the body, - the universal Incarnation. We have in egoistic formation the intermediate and decisive factor which allows the One to emerge as the conscious Many out of that indeterminate totality general, obscure and formless which we call the subconscient, - hr.dya samudra, the ocean heart in things of the Rig Veda. We have the dualities of life and death, joy and sorrow, pleasure and pain, truth and error, good and evil as the first formations of egoistic consciousness, the natural and inevitable outcome of its attempt to realise unity in an artificial construction of itself exclusive of the total truth, good, life and delight of being in the universe. We have the dissolution of this egoistic construction by the self-opening of the individual to the universe and to God as the means of that supreme fulfilment to which egoistic life is only a prelude even as animal life was only a prelude to the human. We have the realisation of the All in the individual by the transformation of the limited ego into a conscious centre of the divine unity and freedom as the term at which the fulfilment arrives. And we have the outflowing of the infinite and absolute Existence, Truth, Good and Delight of being on the Many in the world as the divine result towards which the cycles of our evolution move. This is the supreme birth which maternal Nature holds in herself; of this she strives to be delivered.

1.08 - The Supreme Will, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  4:The social law, that second term of our progress, is a means to which the ego is subjected in order that it may learn discipline by subordination to a wider collective ego. This law may be quite empty of any moral content and may express only the needs or the practical good of the society as each society conceives it. Or it may express those needs and that good, but modified and coloured and supplemented by a higher moral or ideal law. It is binding on the developing but not yet perfectly developed individual in the shape of social duty, family obligation, communal or national demand, so long as it is not in conflict with his growing sense of the higher Right. But the sadhaka of the Karmayoga will abandon this also to the Lord of works. After he has made this surrender, his social impulses and judgments will, like his desires, only be used for their exhaustion or, it may be, so far as they are still necessary for a time to enable him to identify his lower mental nature with mankind in general or with any grouping of mankind in its works and hopes and aspirations. But after that brief time is over, they will be withdrawn and a divine government will alone abide. He will be identified with the Divine and with others only through the divine consciousness and not through the mental nature.
  5:For, even after he is free, the sadhaka will be in the world and to be in the world is to remain in works. But to remain in works without desire is to act for the good of the world in general or for the kind or the race or for some new creation to be evolved on the earth or some work imposed by the Divine Will within him. And this must be done either in the framework provided by the environment or the grouping in which he is born or placed or else in one which is chosen or created for him by a divine direction. Therefore in our perfection there must be nothing left in the mental being which conflicts with or prevents our sympathy and free self-identification with the kind, the group or whatever collective expression of the Divine he is meant to lead, help or serve. But in the end it must become a free selfidentification through identity with the Divine and not a mental bond or moral tie of union or a vital association dominated by any kind of personal, social, national, communal or credal egoism. If any social law is obeyed, it will not be from physical necessity or from the sense of personal or general interest or for expediency or because of the pressure of the environment or from any sense of duty, but solely for the sake of the Lord of works and because it is felt or known to be the Divine Will that the social law or rule or relation as it stands can still be kept as a figure of the inner life and the minds of men must not be disturbed by its infringement. If, on the other hand, the social law, rule or relation is disregarded, that too will not be for the indulgence of desire, personal will or personal opinion, but because a greater rule is felt that expresses the law of the Spirit or because it is known that there must be in the march of the Divine All-Will a movement towards the changing, exceeding or abolition of existing laws and forms for the sake of a freer larger life necessary to the world's progress.
  6:There is still left the moral law or the ideal and these, even to many who think themselves free, appear for ever sacred and intangible. But the sadhaka, his gaze turned always to the heights, will abandon them to Him whom all ideals seek imperfectly and fragmentarily to express; all moral qualities are only a poor and rigid travesty of his spontaneous and illimitable perfection. The bondage to sin and evil passes away with the passing of nervous desire; for it belongs to the quality of vital passion, impulsion or drive of propensity in us (rajogun.a) and is extinguished with the transformation of that mode of Nature. But neither must the aspirant remain subject to the gilded or golden chain of a conventional or a habitual or a mentally ordered or even a high or clear sattwic virtue. That will be replaced by something profounder and more essential than the minor inadequate thing that men call virtue. The original sense of the word was manhood and this is a much larger and deeper thing than the moral mind and its structures. The culmination of Karmayoga is a yet higher and deeper state that may perhaps be called "soulhood", - for the soul is greater than the man; a free soulhood spontaneously welling out in works of a supreme Truth and Love will replace human virtue. But this supreme Truth cannot be forced to inhabit the petty edifices of the practical reason or even confined in the more dignified constructions of the larger ideative reason that imposes its representations as if they were pure truth on the limited human intelligence. This supreme Love will not necessarily be consistent, much less will it be synonymous, with the partial and feeble, ignorant and emotion-ridden movements of human attraction, sympathy and pity. The petty law cannot bind the vaster movement; the mind's partial attainment cannot dictate its terms to the soul's supreme fulfilment.

1.11 - Higher Laws, #Walden, and On The Duty Of Civil Disobedience, #Henry David Thoreau, #Philosophy
  
  We are conscious of an animal in us, which awakens in proportion as our higher nature slumbers. It is reptile and sensual, and perhaps cannot be wholly expelled; like the worms which, even in life and health, occupy our bodies. Possibly we may withdraw from it, but never change its nature. I fear that it may enjoy a certain health of its own; that we may be well, yet not pure. The other day I picked up the lower jaw of a hog, with white and sound teeth and tusks, which suggested that there was an animal health and vigor distinct from the spiritual. This creature succeeded by other means than temperance and purity. That in which men differ from brute beasts, says Mencius, is a thing very inconsiderable; the common herd lose it very soon; superior men preserve it carefully. Who knows what sort of life would result if we had attained to purity? If I knew so wise a man as could teach me purity I would go to seek him forthwith. A comm and over our passions, and over the external senses of the body, and good acts, are declared by the Ved to be indispensable in the minds approximation to God. Yet the spirit can for the time pervade and control every member and function of the body, and transmute what in form is the grossest sensuality into purity and devotion. The generative energy, which, when we are loose, dissipates and makes us unclean, when we are continent invigorates and inspires us. Chastity is the flowering of man; and what are called Genius, Heroism, Holiness, and the like, are but various fruits which succeed it. Man flows at once to God when the channel of purity is open. By turns our purity inspires and our impurity casts us down. He is blessed who is assured that the animal is dying out in him day by day, and the divine being established. Perhaps there is none but has cause for shame on account of the inferior and brutish nature to which he is allied. I fear that we are such gods or demigods only as fauns and satyrs, the Divine Allied to beasts, the creatures of appetite, and that, to some extent, our very life is our disgrace.
  

1.23 - The Double Soul in Man, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  2:The world being what it is, it could not be otherwise. For the world is a masked form of Sachchidananda, and the nature of the consciousness of Sachchidananda and therefore the thing in which His force must always find and achieve itself is divine Bliss, an omnipresent self-delight. Since Life is an energy of His conscious-force, the secret of all its movements must be a hidden delight inherent in all things which is at once cause, motive and object of its activities; and if by reason of egoistic division that delight is missed, if it is held back behind a veil, if it is represented as its own opposite, even as being is masked in death, consciousness figures as the inconscient and force mocks itself with the guise of incapacity, then that which lives cannot be satisfied, cannot either rest from the movement or fulfil the movement except by laying hold on this universal delight which is at once the secret total delight of its own being and the original, all-encompassing, all-informing, all-upholding delight of the transcendent and immanent Sachchidananda. To seek for delight is therefore the fundamental impulse and sense of Life; to find and possess and fulfil it is its whole motive.
  3:But where in us is this principle of Delight? through what term of our being does it manifest and fulfil itself in the action of the cosmos as the principle of Conscious-Force manifests and uses Life for its cosmic term and the principle of Supermind manifests and uses Mind? We have distinguished a fourfold principle of divine Being creative of the universe, - Existence, Conscious-Force, Bliss and Supermind. Supermind, we have seen, is omnipresent in the material cosmos, but veiled; it is behind the actual phenomenon of things and occultly expresses itself there, but uses for effectuation its own subordinate term, Mind. The divine Conscious-Force is omnipresent in the material cosmos, but veiled, operative secretly behind the actual phenomenon of things, and it expresses itself there characteristically through its own subordinate term, Life. And, though we have not yet examined separately the principle of Matter, yet we can already see that the Divine All-existence also is omnipresent in the material cosmos, but veiled, hidden behind the actual phenomenon of things, and manifests itself there initially through its own subordinate term, Substance, Form of being or Matter. Then, equally, the principle of divine Bliss must be omnipresent in the cosmos, veiled indeed and possessing itself behind the actual phenomenon of things, but still manifested in us through some subordinate principle of its own in which it is hidden and by which it must be found and achieved in the action of the universe.
  4:That term is something in us which we sometimes call in a special sense the soul, - that is to say, the psychic principle which is not the life or the mind, much less the body, but which holds in itself the opening and flowering of the essence of all these to their own peculiar delight of self, to light, to love, to joy and beauty and to a refined purity of being. In fact, however, there is a double soul or psychic term in us, as every other cosmic principle in us is also double. For we have two minds, one the surface mind of our expressed evolutionary ego, the superficial mentality created by us in our emergence out of Matter, another a subliminal mind which is not hampered by our actual mental life and its strict limitations, something large, powerful and luminous, the true mental being behind that superficial form of mental personality which we mistake for ourselves. So also we have two lives, one outer, involved in the physical body, bound by its past evolution in Matter, which lives and was born and will die, the other a subliminal force of life which is not cabined between the narrow boundaries of our physical birth and death, but is our true vital being behind the form of living which we ignorantly take for our real existence. Even in the matter of our being there is this duality; for behind our body we have a subtler material existence which provides the substance not only of our physical but of our vital and mental sheaths and is therefore our real substance supporting this physical form which we erroneously imagine to be the whole body of our spirit. So too we have a double psychic entity in us, the surface desire-soul which works in our vital cravings, our emotions, aesthetic faculty and mental seeking for power, knowledge and happiness, and a subliminal psychic entity, a pure power of light, love, joy and refined essence of being which is our true soul behind the outer form of psychic existence we so often dignify by the name. It is when some reflection of this larger and purer psychic entity comes to the surface that we say of a man, he has a soul, and when it is absent in his outward psychic life that we say of him, he has no soul.

1.24 - Matter, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  0:He arrived at the knowledge that Matter is Brahman. Taittiriya Upanishad.1
  1:WE HAVE now the rational assurance that Life is neither an inexplicable dream nor an impossible evil that has yet become a dolorous fact, but a mighty pulsation of the Divine All-Existence. We see something of its foundation and its principle, we look upward to its high potentiality and ultimate divine out-flowering. But there is one principle below all the others which we have not yet sufficiently considered, the principle of Matter upon which Life stands as upon a pedestal or out of which it evolves like the form of a many-branching tree out of its encasing seed. The mind, life and body of man depend upon this physical principle, and if the out-flowering of Life is the result of Consciousness emerging into Mind, expanding, elevating itself in search of its own truth in the largeness of the supramental existence, yet it seems also to be conditioned by this case of body and by this foundation of Matter. The importance of the body is obvious; it is because he has developed or been given a body and brain capable of receiving and serving a progressive mental illumination that man has risen above the animal. Equally, it can only be by developing a body or at least a functioning of the physical instrument capable of receiving and serving a still higher illumination that he will rise above himself and realise, not merely in thought and in his internal being but in life, a perfectly divine manhood. Otherwise either the promise of Life is cancelled, its meaning annulled and earthly being can only realise Sachchidananda by abolishing itself, by shedding
   from it mind, life and body and returning to the pure Infinite, or else man is not the divine instrument, there is a destined limit to the consciously progressive power which distinguishes him from all other terrestrial existences and, as he has replaced them in the front of things, so another must eventually replace him and assume his heritage.

1.3.5.03 - The Involved and Evolving Godhead, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
  
  Before there could be any evolution, there must needs be this involution of the Divine All that is to emerge. Otherwise there would have been not an ordered and significant evolution, but a successive creation of things unforeseeable, not contained in their antecedents, not their inevitable consequences or right followers in sequence.
  

1956-01-11 - Desire and self-deception - Giving all one is and has - Sincerity, more powerful than will - Joy of progress Definition of youth, #Questions And Answers 1956, #The Mother, #Integral Yoga
  
  I tell you, I have already answered, thats how it is. They come with the idea of taking from the Divine All they can: all the qualities, all the capacities, all the conveniences also, all the forts, everything, and sometimes even powers, and all the rest. They come to take, they dont come to give. And their show of devotion is simply a cloak they have thrown over their wish to take, to receive. That covers a wide field: from saving ones soul, having spiritual experiences, obtaining powers, to leading a petty quiet life, comfortablemore or less comfortable, at least with a minimum of comfortwithout cares, without botheration, far from the worries of life. Thats how it is. That covers a wide range. But when they give, it is a kind of bargaining; they know that to obtain these things, it would be well to give a little something, otherwise they wont get them, so they make a show of being very devoted. But it is only a pretence, for it is not sincere.
  

1970-05-23, #Agenda Vol 11, #unset, #Kabbalah
  
   But in my case, the whole work is done in the body, and the body is From morning to evening, from evening to morning, its a constant call. Everything, everything is referred to the Divine All the time, all the time, constantly everything, even the most microscopic.
  

1971-07-24, #Agenda Vol 12, #unset, #Kabbalah
  
   The body feels its no longer here: this holds no reality for it anymore, but its not yet THERE. So its like this (oscillating gesture between the two). It aspires. It has learned to invoke the Divine All the time, all the time, all the time, whatever it is doing, whether there are people present, whether its speaking or not; whatever it does, there is a constant invocation. That way, its all right. But its not positive yet. (Mother coughs) And this cold seems to go away and then it comes back. Its not an ordinary cold.
  

2.02 - On Letters, #Evening Talks With Sri Aurobindo, #unset, #Kabbalah
  
   Disciple: But this letter of Vivekananda is a very sincere letter. It is easy to understand his difficulty. One cannot have freedom from ambition and other weaknesses unless one has the dynamic presence of the Divine All the time, or readily available whenever needed.
  

2.02 - The Synthesis of Devotion and Knowledge, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  "Whatever form of me any devotee with faith desires to worship,
  I make that faith of his firm and undeviating." By the force of that faith in his cult and worship he gets his desire and the spiritual realisation for which he is at the moment fitted. By seeking all his good from the Divine, he shall come in the end to seek in the Divine All his good. By depending for his joys on the
  Divine, he shall learn to fix in the Divine All his joy. By knowing the Divine in his forms and qualities, he shall come to know him as the All and the Transcendent who is the source of all things.4
  Thus by spiritual development devotion becomes one with knowledge. The Jiva comes to delight in the one Godhead, - in the Divine known as all being and consciousness and delight and as all things and beings and happenings, known in Nature, known in the self, known for that which exceeds self and Nature.

2.05 - The Divine Truth and Way, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  
  The Supreme from above cosmic existence leans, it is here said, or presses down upon his Nature to loose from it in an eternal cyclic recurrence all that it contains in it, all that was once manifest and has become latent. All existences act in the universe in subjection to this impelling movement and to the laws of manifested being by which is expressed in cosmic harmonies the phenomenon of the Divine All-existence. The Jiva follows the cycle of its becoming in the action of this divine Nature, prakr.tim mamikam, svam prakr.tim, the "own nature" of the
  Divine. It becomes in the turns of her progression this or that personality; it follows always the curve of its own law of being as a manifestation of the divine Nature, whether in her higher and direct or her lower and derived movement, whether in ignorance or in knowledge; it returns out of her action into her immobility and silence in the lapse of the cycle. Ignorant, it is subject to her cyclic whirl, not master of itself, but dominated by her, avasah. prakr.ter vasat; only by return to the divine consciousness can it attain to mastery and freedom. The Divine too follows the cycle, not as subject to it, but as its informing Spirit and guide, not with his whole being involved in it, but with his power of being accompanying and shaping it. He is the presiding control of his own action of Nature, adhyaks.a, - not a spirit born in her, but the creative spirit who causes her to produce all that appears in the manifestation. If in his power he accompanies her and causes all her workings, he is outside it too, as if One seated above her universal action in the supracosmic mastery, not attached to her by any involving and mastering desire and not therefore bound by her works, because he infinitely exceeds them and precedes them, is the same before, during and after all their procession in the cycles of Time. All their mutations make no difference to his immutable being. The silent self that pervades and supports the cosmos is not affected by its changes because, though supporting, it does not participate in them. This greatest supreme supracosmic Self also is not affected because it

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

2.07 - The Knowledge and the Ignorance, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  To know, we have always to dissolve the rigid constructions of the ignorant and self-willed intellect and look freely and flexibly at the facts of existence. Its fundamental fact is consciousness which is power, and we actually see that this power has three ways of operating. First, we find that there is a consciousness behind all, embracing all, within all, which is eternally, universally, absolutely aware of itself whether in unity or multiplicity or in both simultaneously or beyond both in its sheer absolute.
  This is the plenitude of the supreme divine self-knowledge; it is also the plenitude of the Divine All-knowledge. Next, at the other pole of things, we see this consciousness dwelling upon apparent oppositions in itself, and the most extreme antinomy of all reaches its acme in what seems to us to be a complete nescience of itself, an effective, dynamic, creative Inconscience, though we know that this is merely a surface appearance and that the divine Knowledge works with a sovereign security and sureness within the operations of the Inconscient. Between these two oppositions and as a mediary term we see Consciousness working with a partial, limited self-awareness which is equally superficial, for behind it and acting through it is the Divine AllKnowledge. Here in its intermediate status, it seems to be a standing compromise between the two opposites, between the supreme Consciousness and the Nescience, but may prove rather in a larger view of our data to be an incomplete emergence of the Knowledge to the surface. This compromise or imperfect emergence we call the Ignorance, from our own point of view, because ignorance is our own characteristic way of the soul's self-withholding of complete self-knowledge. The origin of these three poises of the power of consciousness and their exact relation is what we have, if possible, to discover.
  If we discovered that Ignorance and Knowledge were two independent powers of Consciousness, it might then be that we would have to pursue their difference up to the highest point

2.1.01 - The Central Process of the Sadhana, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  
  If you cant as yet remember the Divine All the time you are working, it does not greatly matter. To remember and dedicate at the beginning and give thanks at the end ought to be enough for the present. Or at the most to remember too when there is a pause. Your method seems to me rather painful and difficult,you seem to be trying to remember and work with one and the same part of the mind. I dont know if that is possible. When people remember all the time during work (it can be done), it is usually with the back of their minds or else there is created gradually a faculty of double thought or else a double consciousness one in front that works, and one within that witnesses and remembers. There is also another way which was mine for a long timea condition in which the work takes place automatically and without intervention of personal thought or mental action, while the consciousness remains silent in the Divine. The thing, however, does not come so much by trying as by a very simple constant aspiration and will of consecrationor else by a movement of the consciousness separating the inner from the instrumental being. Aspiration and will of consecration calling down a greater Force to do the work is a method which brings great results, even if in some it takes a long time about it. That is a great secret of sadhana, to know how to get things done by the Power behind or above instead of doing all by the minds effort. I dont mean to say that the minds effort is unnecessary or has no resultonly if it tries to do everything by itself, that becomes a laborious effort for all except the spiritual athletes. Nor do I mean that the other method is the longed-for short cut; the result may, as I have said, take a long time. Patience and firm resolution are necessary in every method of sadhana.
  

2.1.03 - Man and Superman, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
  51
  Before there could be any evolution, there must needs be an involution of the Divine All that is to emerge. Otherwise there would be not an evolution, but a successive creation of things new, not contained in their antecedents, not their inevitable consequences or followers in a sequence but arbitrarily willed or miraculously conceived by an inexplicable
  

2.14 - The Origin and Remedy of Falsehood, Error, Wrong and Evil, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  F IGNORANCE is in its nature a self-limiting knowledge oblivious of the integral self-awareness and confined to an exclusive concentration in a single field or upon a concealing surface of cosmic movement, what, in this view, are we to make of the problem which most poignantly preoccupies the mind of man when it is turned on the mystery of his own existence and of cosmic existence, the problem of evil? A limited knowledge supported by a secret All-Wisdom as an instrument for working out within the necessary limitations a restricted world-order may be admitted as an intelligible process of the universal Consciousness and Energy; but the necessity of falsehood and error, the necessity of wrong and evil or their utility in the workings of the omnipresent Divine Reality is less easily admissible. And yet if that Reality is what we have supposed it to be, there must be some necessity for the appearance of these contrary phenomena, some significance, some function that they had to serve in the economy of the universe. For in the complete and inalienable self-knowledge of the Brahman which is necessarily all-knowledge, since all this that is is the
  Brahman, such phenomena cannot have come in as a chance, an intervening accident, an involuntary forgetfulness or confusion of the Consciousness-Force of the All-Wise in the cosmos or an ugly contretemps for which the indwelling Spirit was not prepared and of which it is the prisoner erring in a labyrinth with the utmost difficulty of escape. Nor can it be an inexplicable mystery of being, original and eternal, of which the Divine AllTeacher is incapable of giving an account to himself or to us.
  There must be behind it a significance of the All-Wisdom itself, a power of the All-Consciousness which permits and uses it for some indispensable function in the present workings of our selfexperience and world-experience. This aspect of existence needs now to be examined more directly and determined in its origins and the limits of its reality and its place in Nature.

2.3.01 - Aspiration and Surrender to the Mother, #The Mother With Letters On The Mother, #Sri Aurobindo, #Integral Yoga
   egoistic element of mind or vital which wants the Grace or the
  Force, but only in order to use it for its own purpose, and is not willing to live for the Divine Purpose, - it is willing to take from the Divine All it can get, but not to give itself to the Divine. The soul, the true being, on the contrary, turns towards the Divine and is not only willing but eager and happy to surrender.
  

4.2.1.06 - Living in the Psychic, #Letters On Yoga III, #Sri Aurobindo, #Integral Yoga
  
  The important thing is to keep what you have and let it grow, to live always in the psychic being, your true being. The psychic will then in due time awaken and turn to the Divine All the rest of the nature, so that even the outer being will feel itself in touch with the Divine and moved by the Divine in all it is and feels and does.
  

BOOK I. -- PART II. THE EVOLUTION OF SYMBOLISM IN ITS APPROXIMATE ORDER, #The Secret Doctrine, #H P Blavatsky, #Theosophy
  heavens, 7 earths, etc.
  ** This must not be confused with precosmic "DARKNESS," the Divine All.
  

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