classes ::: power, Ananda, Satchitananda, God,
children :::
branches :::

bookmarks: Instances - Definitions - Quotes - Chapters - Wordnet - Webgen


object:the Divine Ananda
class:power
class:Ananda
class:Satchitananda
datecreated:2020-08-28
class:God

--- CONCEPTION
though created earlier, I wanted to note instance of reflected experiences of this so I have a marker by which to measure. For I have had times when I have had ideas so wonderous that I was basically thrown into a rush of bliss. Though the degree to which it is partial is probably inconceivable, the true full Divine Ananda could be shattering. Regardless the fact that I have had such intense experiencing of bliss that came with or as ideas or idea-forces is undoubtable. But it is said such bliss is all, and needs no object. It is Satchitananda.

see also :::

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now begins generated list of local instances, definitions, quotes, instances in chapters, wordnet info if available and instances among weblinks


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

TOPICS
SEE ALSO


AUTH

BOOKS

IN CHAPTERS TITLE

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
0_1954-08-25_-_what_is_this_personality?_and_when_will_she_come?
0_1968-01-12
1.02.9_-_Conclusion_and_Summary
1.04_-_Money
1.06_-_The_Ascent_of_the_Sacrifice_2_The_Works_of_Love_-_The_Works_of_Life
1.2.01_-_The_Call_and_the_Capacity
1.23_-_The_Double_Soul_in_Man
1953-04-15
1954-08-25_-_Ananda_aspect_of_the_Mother_-_Changing_conditions_in_the_Ashram_-_Ascetic_discipline_-_Mothers_body
2.02_-_Indra,_Giver_of_Light
2.06_-_Works_Devotion_and_Knowledge
2.1.03_-_Man_and_Superman
2.10_-_The_Realisation_of_the_Cosmic_Self
2.12_-_On_Miracles
2.1.3_-_Wrong_Movements_of_the_Vital
2.23_-_The_Conditions_of_Attainment_to_the_Gnosis
2.4.1_-_Human_Relations_and_the_Spiritual_Life
3.01_-_Love_and_the_Triple_Path
3.2.05_-_The_Yoga_of_the_Bhagavad_Gita
3.2.06_-_The_Adwaita_of_Shankaracharya
3.2.4_-_Sex
3.6.01_-_Heraclitus
3_-_Commentaries_and_Annotated_Translations
4.03_-_The_Psychology_of_Self-Perfection
4.08_-_The_Liberation_of_the_Spirit
4.1.1_-_The_Difficulties_of_Yoga
4.11_-_The_Perfection_of_Equality
4.13_-_The_Action_of_Equality
4.14_-_The_Power_of_the_Instruments
7.06_-_The_Body_(the_Physical)

PRIMARY CLASS

Ananda
God
power
Satchitananda
SIMILAR TITLES
the Divine Ananda

DEFINITIONS


TERMS STARTING WITH

The divine Ananda, the principle of Bliss, from which, in the Vedic conception, the existence of Man, this mental being, is drawn. A secret Delight is the base of existence, its sustaining atmosphere and almost its substance. This Ananda is spoken of in the Taittiriya Upanishad as the ethereal atmosphere of bliss without which nothing could remain in being.
   Ref: CWSA Vol. 15, Page: 260



TERMS ANYWHERE

delight ::: “… the divine Ananda, the principle of Bliss [is that] from which, in the Vedic conception, the existence of Man, this mental being, is drawn. A secret Delight is the base of existence, its sustaining atmosphere and almost its substance. This Ananda is spoken of in the Taittiriya Upanishad as the ethereal atmosphere of bliss without which nothing could remain in being. In the Aitareya Upanishad Soma, as the lunar deity, is born from the sense-mind in the universal Purusha and, when man is produced, expresses himself again as sense-mentality in the human being. For delight is the raison d’être of sensation, or, we may say, sensation is an attempt to translate the secret delight of existence into the terms of physical consciousness.” The Secret of the Veda

janaloka ::: the world (loka) of the "creative delight of existence", the plane of ananda, also called anandaloka, where the "soul may dwell . . . in the principle of infinite self-existent delight and be aware .82 of the divine Ananda creating out of its self-existence by its energy whatever harmony of being". janamaya dr drsti

saman (Sama) ::: the mantra of the divine ananda, the word of calm and harmonious attainment for the bringing of the divine desire of the spirit. [Ved.]

*Sri Aurobindo: ". . . the divine Ananda, the principle of Bliss [is that] from which, in the Vedic conception, the existence of Man, this mental being, is drawn. A secret Delight is the base of existence, its sustaining atmosphere and almost its substance. This Ananda is spoken of in the Taittiriya Upanishad as the ethereal atmosphere of bliss without which nothing could remain in being. In the Aitareya Upanishad Soma, as the lunar deity, is born from the sense-mind in the universal Purusha and, when man is produced, expresses himself again as sense-mentality in the human being. For delight is the raison d"être of sensation, or, we may say, sensation is an attempt to translate the secret delight of existence into the terms of physical consciousness.” The Secret of the Veda

“the basic syllable OM, which is the foundation of all the perfect creative sounds of the revealed word; OM is the one universal formulation of the energy of sound and speech, that which contains and sums up, synthesises and releases, all the spiritual power and all the potentiality of Vak (speech, the goddess Speech) and Shabda (sound, vibration, word). The mantra of the divine consciousness brings its light of revelation, the Mantra of the divine Power, its will of effectuation, the Mantra of the divine Ananda is equal fulfilment of the spiritual delight of existence. All word and thought are an outflowing of he great OM,—OM, the Word, the Eternal Manifest in the forms of sensible objects; manifest in that conscious play of creative self-conception of which forms and objects are the figures, manifest behind in the self-gathered superconscient power of the Infinite, OM is the sovereign source, seed, womb of thing and idea, form and name—it is itself, integrally, the supreme Intangible, the original Unity, the timeless Mystery self—existent above all manifestation in supernal being.” SABCL Volume 13—Page 315

"the basic syllable OM, which is the foundation of all the perfect creative sounds of the revealed word; OM is the one universal formulation of the energy of sound and speech, that which contains and sums up, synthesises and releases, all the spiritual power and all the potentiality of Vak (speech, the goddess Speech) and Shabda (sound, vibration, word). The mantra of the divine consciousness brings its light of revelation, the Mantra of the divine Power, its will of effectuation, the Mantra of the divine Ananda is equal fulfilment of the spiritual delight of existence. All word and thought are an outflowing of he great OM, - OM, the Word, the Eternal Manifest in the forms of sensible objects; manifest in that conscious play of creative self-conception of which forms and objects are the figures, manifest behind in the self-gathered superconscient power of the Infinite, OM is the sovereign source, seed, womb of thing and idea, form and name – it is itself, integrally, the supreme Intangible, the original Unity, the timeless Mystery self- existent above all manifestation in supernal being.” SABCL Volume 13 – Page 315*

“The Chhandogya,… is to be a work in the right and perfect way of devoting oneself to the Brahman; its subject is the Brahman, but the Brahman as symbolised in the OM, the sacred syllable of the Veda, not therefore, the pure state of existence only, but that existence in all its parts… OM is the symbol and the thing symbolised.”the basic syllable OM, which is the foundation of all the perfect creative sounds of the revealed word; OM is the one universal formulation of the energy of sound and speech, that which contains and sums up, synthesises and releases, all the spiritual power and all the potentiality of Vak (speech, the goddess Speech) and Shabda (sound, vibration, word). The mantra of the divine consciousness brings its light of revelation, the Mantra of the divine Power, its will of effectuation, the Mantra of the divine Ananda is equal fulfilment of the spiritual delight of existence. All word and thought are an outflowing of he great OM,—OM, the Word, the Eternal Manifest in the forms of sensible objects; manifest in that conscious play of creative self-conception of which forms and objects are the figures, manifest behind in the self-gathered superconscient power of the Infinite, OM is the sovereign source, seed, womb of thing and idea, form and name—it is itself, integrally, the supreme Intangible, the original Unity, the timeless Mystery self—existent above all manifestation in supernal being.” SABCL Volume 13—Page 315

The divine Ananda, the principle of Bliss, from which, in the Vedic conception, the existence of Man, this mental being, is drawn. A secret Delight is the base of existence, its sustaining atmosphere and almost its substance. This Ananda is spoken of in the Taittiriya Upanishad as the ethereal atmosphere of bliss without which nothing could remain in being.
   Ref: CWSA Vol. 15, Page: 260


…the divine Ananda, the principle of Bliss, from which, in the Vedic conception, the existence of Man, this mental being, is drawn. A secret Delight is the base of existence, its sustaining atmosphere and almost its substance. This Ananda is spoken of in the Taittiriya Upanishad as the ethereal atmosphere of bliss without which nothing could remain in being.
   Ref: CWSA Vol. 15, Page: 260


The pleasure attached to it b a degradation and not a true form of the divine Ananda.

The sadhaka has to turn away entirely from the invasion of the vital and the physical by the sex-impulse — for, if he does not conquer the sex-impulse there can be no settling in the body of the divine consciousness and the divine Ananda.



QUOTES [2 / 2 - 3 / 3]


KEYS (10k)

   2 Sri Aurobindo

NEW FULL DB (2.4M)

   3 Sri Aurobindo

1:The boy with the flute is Sri Krishna, the Lord descended into the world-play from the divine Ananda; his flute is the music of the call which seeks to transform the lower ignorant play of mortal life and bring into it and establish in its place the lila of his divine Ananda. It was the psychic being in you that heard the call and followed after it.
   ~ Sri Aurobindo, Letters On Yoga - III,
2: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, 168,

*** WISDOM TROVE ***

1:The yoga we practice is not for ourselves alone, but for the Divine; its aim is to work out the will of the Divine in the world, to effect a spiritual transformation and to bring down a divine nature and a divine life into the mental, vital and physical nature and life of humanity. Its object is not personal Mukti, although Mukti is a necessary condition of the yoga, but the liberation and transformation of the human being. It is not personal Ananda, but the bringing down of the divine Ananda - Christ's kingdom of heaven, our Satyayuga - upon the earth. ~ sri-aurobindo, @wisdomtrove

*** NEWFULLDB 2.4M ***

1:The boy with the flute is Sri Krishna, the Lord descended into the world-play from the divine Ananda; his flute is the music of the call which seeks to transform the lower ignorant play of mortal life and bring into it and establish in its place the lila of his divine Ananda. It was the psychic being in you that heard the call and followed after it.
   ~ Sri Aurobindo, Letters On Yoga - III, #index,
2:The yoga we practice is not for ourselves alone, but for the Divine; its aim is to work out the will of the Divine in the world, to effect a spiritual transformation and to bring down a divine nature and a divine life into the mental, vital and physical nature and life of humanity. Its object is not personal Mukti, although Mukti is a necessary condition of the yoga, but the liberation and transformation of the human being. It is not personal Ananda, but the bringing down of the divine Ananda - Christ's kingdom of heaven, our Satyayuga - upon the earth. ~ Sri Aurobindo,
3: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, 168,

IN CHAPTERS [29/29]



   12 Integral Yoga


   38 Sri Aurobindo
   4 The Mother
   2 Satprem


   17 The Synthesis Of Yoga
   4 Letters On Yoga IV
   3 Letters On Yoga II


0 1954-08-25 - what is this personality? and when will she come?, #Agenda Vol 01, #unset, #Zen
   But the vibrations of divine Bliss and those of pleasure cannot cohabit in the same vital and physical house. We must therefore TOTALLY renounce all feelings of pleasure to be ready to receive the Divine Ananda. But rare are those who can renounce pleasure without thereby renouncing all active participation in life or sinking into a stern asceticism. And among those who realize that the transformation is to be wrought in active life, some pretend that pleasure is a form of Ananda gone more or less astray and legitimize their search for self-satisfaction, thereby creating a virtually insuperable obstacle to their own transformation.
   Now, if there is anything else you wish to ask me Anyone may ask, anyoneanyone who has something to saynot just the students.

0 1968-01-12, #Agenda Vol 09, #The Mother, #Integral Yoga
   It is an error too to imagine that, although the physical sexual action is to be abandoned, yet some inward reproduction of it is part of the transformation of the sex-centre. The action of the animal sex-energy in Nature is a device for a particular purpose in the economy of the material creation in the Ignorance. But the vital excitement that accompanies it makes the most favourable opportunity and vibration in the atmosphere for the inrush of those very vital forces and beings whose whole business is to prevent the descent of the supramental Light. The pleasure attached to it is a degradation and not a true form of the Divine Ananda. The true divine Ananda in the physical has a different quality and movement and substance; self-existent in its essence, its manifestation is dependent only on an inner union with the Divine. You have spoken of Divine Love; but Divine Love, when it touches the physical, does not awaken the gross lower vital propensities; indulgence of them would only repel it and make it withdraw again to the heights from which it is already difficult enough to draw it down into the coarseness of the material creation which it alone can transform. Seek the Divine Love through the only gate through which it will consent to enter, the gate of the psychic being, and cast away the lower vital error.8
   Sri Aurobindo

1.02.9 - Conclusion and Summary, #Isha Upanishad, #unset, #Zen
  on the idea that desire is only an egoistic and vital deformation of the Divine Ananda or delight of being from which the
  1 This is also the view of the Gita and generally accepted.

1.04 - Money, #The Mother With Letters On The Mother, #Sri Aurobindo, #Integral Yoga
  7:The ideal Sadhaka in this kind is one who if required to live poorly can so live and no sense of want will affect him or interfere with the full inner play of the divine consciousness, and if he is required to live richly, can so live and never for a moment fall into desire or attachment to his wealth or to the things that he uses or servitude to self-indulgence or a weak bondage to the habits that the possession of riches creates. The divine Will is all for him and the Divine Ananda.
  8:In the supramental creation the money-force has to be restored to the Divine Power and used for a true and beautiful and harmonious equipment and ordering of a new divinised vital and physical existence in whatever way the Divine Mother herself decides in her creative vision. But first it must be conquered back for her and those will be strongest for the conquest who are in this part of their nature strong and large and free from ego and surrendered without any claim or withholding or hesitation, pure and powerful channels for the Supreme Puissance.

1.06 - The Ascent of the Sacrifice 2 The Works of Love - The Works of Life, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  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. Thus for the individual consciousness a Force is manifested which can deal sovereignly in it with the diminutions and degradations of the values of the Ignorance. At last it begins to be possible to bring down into life the immense reality and intense concreteness of the love and joy that are of the Eternal. Or at any rate it will be possible for our spiritual consciousness to raise itself out of mind into the supramental Light and Force and Vastness; there in the light and potency of the supramental Gnosis are the splendour and joy of a power of divine self-expression and selforganisation which could rescue and re-create even the world of the Ignorance into a figure of the Truth of the Spirit.
  There in the supramental Gnosis is the fulfilment, the culminating height, the all-embracing extent of the inner adoration, the profound and integral union, the flaming wings of Love upbearing the power and joy of a supreme Knowledge. For supramental Love brings an active ecstasy that surpasses the void passive peace and stillness which is the heaven of the liberated Mind and does not betray the deeper greater calm which is the beginning of the supramental silence. The unity of a love which is able to include in itself all differences without being diminished or abrogated by their present limitations and apparent dissonances is raised to its full potentiality on the supramental level. For there an intense oneness with all creatures founded on a profound oneness of the soul with the Divine can harmonise with a play of relations that only makes the oneness more perfect and absolute. The power of Love supramentalised can take hold of all living relations without hesitation 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.
  --
   the subordination and disappearance of the ego. This is life's true object: growth, but a growth of the spirit in Nature, affirming and developing itself in mind, life and body; possession, but a possession by the Divine of the Divine in all things, and not of things for their own sake by the desire of the ego; enjoyment, but an enjoyment of the Divine Ananda in the universe; battle and conquest and empire in the shape of a victorious conflict with the Powers of Darkness, an entire spiritual self-rule and mastery over inward and outward Nature, a conquest by Knowledge,
  Love and Divine Will over the domains of the Ignorance.

1.2.01 - The Call and the Capacity, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  Knowledge, the Divine Power and the Divine Ananda.
  He can succeed in that only if he makes it the supreme object of his life and is prepared to subordinate everything else to this one aim. Otherwise all that can be done is only to make some preparation in this life - a first contact and some preliminary spiritual change in part of the nature.

1.23 - The Double Soul in Man, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  14:In the fulfilment of our psychic being as in the consummation of our parts of mind and life, it is the relating of it to its divine source, to its correspondent truth in the Supreme Reality, that is the indispensable movement; and, here too as there, it is by the power of the Supermind that it can be done with an integral completeness, an intimacy that becomes an au thentic identity; for it is the Supermind which links the higher and the lower hemispheres of the One Existence. In Supermind is the integrating Light, the consummating Force, the wide entry into the supreme Ananda: the psychic being uplifted by that Light and Force can unite itself with the original Delight of existence from which it came: overcoming the dualities of pain and pleasure, delivering from all fear and shrinking the mind, life and body, it can recast the contacts of existence in the world into terms of the Divine Ananda.

1953-04-15, #Questions And Answers 1953, #The Mother, #Integral Yoga
   If anyone among you has received spiritual forces, forces of the Divine Ananda, for example, he knows from experience that unless he is in good health he cannot contain them, keep them. He begins to weep and cry, gets restless to expend what he has received. He must laugh and talk and gesticulate, otherwise he cannot keep them, he feels stifled. And so by laughing, weeping, moving about he throws out what he has received.
   To be well balanced, to be able to absorb what one receives, one must be very quiet, very calm. One must have a solid basis, good health. One must have a very solid basis. That is very important.

1954-08-25 - Ananda aspect of the Mother - Changing conditions in the Ashram - Ascetic discipline - Mothers body, #Questions And Answers 1954, #The Mother, #Integral Yoga
  Till now she has not obtained what was necessary. Men obstinately remain men and do not want to or cannot become supermen. They can only receive and express a love cut to their measurea human love! And the marvellous joy of the Divine Ananda escapes their perception.
  So, at times, she thinks of withdrawing, finding that the world is not ready to receive her. And this would be a cruel loss. It is true that for the moment her presence is more nominal than active, for she does not have the opportunity to manifest herself. But even so, she is a powerful help in the Work. For, of all the aspects of the Mother, this is the one which has the greatest power for the transformations of the body. Indeed, the cells which are able to vibrate to the contact of divine joy, to receive and preserve it, are regenerated cells on the way to becoming immortal. But the vibration of divine joy and those of pleasure cannot lodge together in the same vital and physical system. So one must have totally renounced experiencing all pleasure in order to be in a state to receive the Ananda But very few are those who can renounce pleasure without, by the very fact, renouncing all participation in active life and plunging into a rigorous asceticism. And among those who know that it is in active life that the transformation must take place, some try to see pleasure as a more or less warped form of Ananda, and thus justify in themselves the quest for personal satisfaction, creating in themselves an almost insuperable obstacle to their own transformation.

2.02 - Indra, Giver of Light, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga
  But what is this Soma, called sometimes amrita, the Greek ambrosia, as if it were itself the substance of immortality? It is a figure for the Divine Ananda, the principle of Bliss, from which, in the Vedic conception, the existence of Man, this mental being, is drawn. A secret Delight is the base of existence, its sustaining atmosphere and almost its substance. This Ananda is spoken of in the Taittiriya Upanishad as the ethereal atmosphere of bliss without which nothing could remain in being. In the Aitareya
  Upanishad Soma, as the lunar deity, is born from the sense-mind
  --
  Therefore is the Divine Ananda poured out to be made swift and intense in the system and offered to Indra for the support of his intensities. For it is this profound joy manifest in the inner sensations that gives the ecstasy by which the man or the
  God grows strong. The divine Intelligence will be able to move forward in the journey yet uncompleted and will return the gift by fresh powers of the Beatitude descending upon the friend of

2.06 - Works Devotion and Knowledge, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  Yajur, the Sama, the word of illumination which lights up the mind with the rays of knowledge, the word of power for the right ordaining of action, the word of calm and harmonious attainment for the bringing of the divine desire of the spirit, are themselves the Brahman, the Godhead. The mantra of the divine Consciousness brings its light of revelation, the mantra of the divine Power its will of effectuation, the mantra of the Divine Ananda its equal fulfilment of the spiritual delight of existence. All word and thought are an outflowering of the great
  OM, - OM, the Word, the Eternal. Manifest in the forms of sensible objects, manifest in that conscious play of creative selfconception of which forms and objects are the figures, manifest behind in the self-gathered superconscient power of the Infinite,

2.1.03 - Man and Superman, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
  First consider what was gained when earthly Nature passed from the brute inconscience and inertia of the first organised forms in what seems to us inanimate Matter to the vibrant sensibility of the plant range. Life was gained; the gain was the beginning of the mute groping and involved consciousness that reaches out to growth, to sense-vibration, to waking and sleep, to hunger and thirst, to physical pain and pleasure, to a preparation for vital yearnings and a living joy and beauty. That was begun which still is unfinished - the first step towards a conscious consciousness and what shall yet be the Divine Ananda.6
  In the plant earth-nature achieved a first figure of life, but the creature she made could not possess it, because this first organised life-consciousness had feeling and seeking, woke and slept, hungered and was satisfied, thirsted and drank and grew and flourished, had pleasure of some contacts and suffered from others, but was still externally blind, dumb, deaf, chained to the soil from which it was born, involved in its own nerve and tissue. It could not get out of this primitive formula, could not get behind its nerve-self as does the vital mind of the animal, still less could turn down from above it to know and realise its own motions as does the thinking and observing mind of man and to

2.10 - The Realisation of the Cosmic Self, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  This Self that we are has finally to become to our self-consciousness entirely one with all existences in spite of its exceeding them. We have to see it not only as that which contains and inhabits all, but that which is all, not only as indwelling spirit, but also as the name and form, the movement and the master of the movement, the mind and life and body. It is by this final realisation that we shall resume entirely in the right poise and the vision of the Truth all that we drew back from in the first movement of recoil and withdrawal. The individual mind, life and body which we recoiled from as not our true being, we shall recover as a true becoming of the Self, but no longer in a purely individual narrowness. We shall take up the mind not as a separate mentality imprisoned in a petty motion, but as a large movement of the universal mind, the life not as an egoistic activity of vitality and sensation and desire, but as a free movement of the universal life, the body not as a physical prison of the soul but as a subordinate instrument and detachable robe, realising that also as a movement of universal Matter, a cell of the cosmic Body. We shall come to feel all the consciousness of the physical world as one with our physical consciousness, feel all the energies of the cosmic life around as our own energies, feel all the heart-beats of the great cosmic impulse and seeking in our heart-beats set to the rhythm of the Divine Ananda, feel all the action of the universal mind flowing into our mentality and our thought-action flowing out upon it as a wave into that wide sea. This unity embracing all mind, life and matter in the light of a supramental Truth and the pulse of a spiritual Bliss will be to us our internal fulfilment of the Divine in a complete cosmic consciousness.
  But since we must embrace all this in the double term of the Being and the Becoming, the knowledge that we shall possess must be complete and integral. It must not stop with the realisation of the pure Self and Spirit, but include also all those modes of the Spirit by which it supports, develops and throws itself out into its cosmic manifestation. Self-knowledge and world-knowledge must be made one in the all-ensphering knowledge of the Brahman.

2.12 - On Miracles, #Evening Talks With Sri Aurobindo, #unset, #Zen
   Sri Aurobindo: What was the sign that he embodied the Divine Ananda?
   Disciple: Did anyone in the past supramentalise the body?

2.1.3 - Wrong Movements of the Vital, #Letters On Yoga IV, #Sri Aurobindo, #Integral Yoga
  If you reject the restlessness of the vital always, the whole being will be at peace and being at peace receive the Divine Ananda. Only you must not let the Ananda go out in speech or action nor let it turn into outward vital joy. If you keep it silently within, it will work in you for the transformation.
  ***

2.23 - The Conditions of Attainment to the Gnosis, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  When desire ceases entirely, grief and all inner suffering also cease. The Vijnana takes up not only our parts of knowledge and will, but our parts of affection and delight and changes them into action of the Divine Ananda. For if knowledge and force are the twin sides or powers of the action of consciousness, delight, Ananda -- which is something higher than what we call pleasure -- is the very stuff of consciousness and the natural result of the interaction of knowledge and will, force and self-awareness. Both pleasure and pain, both joy and grief are deformations caused by the disturbance of harmony between our consciousness and the force it applies, between our knowledge and will, a breaking up of their oneness by a descent to a lower plane in which they are limited, divided in themselves, restrained from their full and proper action, at odds with other-force, other-consciousness, other-knowledge, other-will. The Vijnana sets this to rights by the power of its truth and a wholesale restoration to oneness and harmony, to the Right and the highest Law. It takes up all our emotions and turns them into various forms of love and delight, even our hatreds, repulsions, causes of suffering. It finds out or reveals the meaning they missed and by missing it became the perversions they are; it restores our whole nature to the eternal Good. It deals similarly with our perceptions and sensations and reveals all the delight that they seek, but in its truth, not in any perversion and wrong seeking and wrong reception; it reaches even our lower impulses to lay hold on the Divine and Infinite in the appearances after which they run. All this is done not in the values of the lower being, but by a lifting up of the mental, vital, material into the inalienable purity, the natural intensity, the continual ecstasy, one yet manifold, of the Divine Ananda.
  Thus the being of Vijnana is in all its activities a play of perfected knowledge-power, will-power, delight-power, raised to a higher than the mental, vital and bodily level. All-pervasive, universalised, freed from egoistic personality and individuality, it is the play of a higher Self, a higher consciousness and therefore a higher force and higher delight of being. All that acts in the Vijnana in the purity, in the right, in the truth of the superior or divine prakriti. Its powers may often seem to be what are caned in ordinary Yogic parlance Siddhis, by the Europeans occult powers, shunned and dreaded by devotees and by many Yogins as snares, stumbling-blocks, diversions from the true seeking after the Divine. But they have that character and are dangerous here because they are sought in the lower being, abnormally, by the ego for an egoistic satisfaction. In the Vijnana they are neither occult nor Siddhis, but the open, unforced and normal play of its nature. The Vijnana is the Truth-power and Truth-action of the divine Being in its divine identities, and, when this acts through the individual lifted to the gnostic plane, it fulfils itself unperverted, without fault or egoistic reaction, without diversion from the possession of the Divine. There the individual is no longer the ego, but the free Jiva domiciled in the higher divine nature of which he is a portion, paraf prakrtir jivabhita, the nature of the supreme and universal Self seen indeed in the play of multiple individuality but without the veil of ignorance, with self-knowledge, in its multiple oneness, in the truth of its divine shakti.

2.4.1 - Human Relations and the Spiritual Life, #Letters On Yoga IV, #Sri Aurobindo, #Integral Yoga
  The first [question] was about a complementary soul and marriage. The answer is easy to give; the way of the spiritual life lies for you in one direction and marriage lies in quite another and opposite. All talk about a complementary soul is a camouflage with which the mind tries to cover the sentimental, sensational and physical wants of the lower vital nature. It is that vital nature in you which puts the question and would like an answer reconciling its desires and demands with the call of the true soul in you. But it must not expect a sanction for any such incongruous reconciliation from here. The way of the supramental Yoga is clear; it lies not through any concession to these things,not, in your case, through the satisfaction, under a spiritual cover if possible, of its craving for the comforts and gratifications of a domestic and conjugal life and the enjoyment of the ordinary emotional desires and physical passions, but through the purification and transformation of the forces which these movements pervert and misuse. Not these human and animal demands, but the Divine Ananda which is above and beyond them and which the indulgence of these degraded forms would prevent from descending, is the great thing that the aspiration of the vital being must demand in the sadhaka.
  ***

3.01 - Love and the Triple Path, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  Since then in the union of these three powers lies our base of perfection, the seeker of an integral self-fulfilment in the Divine must avoid or throw away, if he has them at all, the misunderstanding and mutual depreciation which we often find existent between the followers of the three paths. Those who have the cult of knowledge seem often, if not to despise, yet to look downward from their dizzy eminence on the path of the devotee as if it were a thing inferior, ignorant, good only for souls that are not yet ready for the heights of the Truth. It is true that devotion without knowledge is often a thing raw, crude, blind and dangerous, as the errors, crimes, follies of the religious have too often shown. But this is because devotion in them has not found its own path, its own real principle, has not therefore really entered on the path, but is fumbling and feeling after it, is on one of the bypaths that lead to it; and knowledge too at this stage is as imperfect as devotion, dogmatic, schismatic, intolerant, bound up in the narrowness of some single and exclusive principle, even that being usually very imperfectly seized. When the devotee has grasped the power that shall raise him, has really laid hold on love, that in the end purifies and enlarges him as effectively as knowledge can; they are equal powers, though their methods of arriving at the same goal are different. The pride of the philosopher looking down on the passion of the devotee arises, as does all pride, from a certain deficiency of his nature; for the intellect too exclusively developed misses what the heart has to offer. The intellect is not in every way superior to the heart; if it opens more readily doors at which the heart is apt to fumble in vain, it is, itself, apt to miss truths which to the heart are very near and easy to hold. And if when the way of thought deepens into spiritual experience, it arrives readily at the ethereal heights, pinnacles, skyey widenesses, it cannot without the aid of the heart fathom the intense and rich abysses and oceanic depths of the divine being and the Divine Ananda.
  The way of Bhakti is supposed often to be necessarily inferior because it proceeds by worship which belongs to that stage of spiritual experience where there is a difference, an insufficient unity between the human soul and the Divine, because its very principle is love and love means always two, the lover and the beloved, a dualism therefore, while oneness is the highest spiritual experience, and because it seeks after the personal God while the Impersonal is the highest and the eternal truth, if not even the sole Reality. But worship is only the first step on the path of devotion. Where external worship changes into the inner adoration, real Bhakti begins; that deepens into the intensity of divine love; that love leads to the joy of closeness in our relations with the Divine; the joy of closeness passes into the bliss of union. Love too as well as knowledge brings us to a highest oneness and it gives to that oneness its greatest possible depth and intensity. It is true that love returns gladly upon a difference in oneness, by which the oneness itself becomes richer and sweeter. But here we may say that the heart is wiser than the thought, at least than that thought which fixes upon opposite ideas of the Divine and concentrates on one to the exclusion of the other which seems its contrary, but is really its complement and a means of its greatest fulfilment. This is the weakness of the mind that it limits itself by its thoughts, its positive and negative ideas, the aspects of the Divine Reality that it sees, and tends too much to pit one against the other.

3.2.05 - The Yoga of the Bhagavad Gita, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  There is no real contradiction; the two passages1 indicate in the Gitas system two different movements of its Yoga, the complete surrender being the crowning movement. One has first to conquer the lower nature, deliver the self involved in the lower movement by means of the higher Self which rises into the divine nature; at the same time one offers all ones actions including the inner action of the Yoga as a sacrifice to the Purushottama, the transcendent and immanent Divine.When one has risen into the higher Self, has the knowledge and is free, one makes the complete surrender to the Divine, abandoning all other dharmas, living only by the divine Consciousness, the divine Will and Force, the Divine Ananda.
  Our Yoga is not identical with the Yoga of the Gita although it contains all that is essential in the Gitas Yoga. In our Yoga we begin with the idea, the will, the aspiration of the complete surrender; but at the same time we have to reject the lower nature, deliver our consciousness from it, deliver the self involved in the lower nature by the self rising to freedom in the higher nature. If we do not do this double movement, we are in danger of making a tamasic and therefore unreal surrender, making no effort, no tapas and therefore no progress; or else we may make a rajasic surrender not to the Divine but to some self-made false idea or image of the Divine which masks our rajasic ego or something still worse.

3.2.06 - The Adwaita of Shankaracharya, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  This Yoga accepts the value of cosmic existence and holds it to be a reality; its object is to enter into a higher Truth-Consciousness or Divine Supramental Consciousness in which action and creation are the expression not of ignorance and imperfection, but of the Truth, the Light, the Divine Ananda. But for that, surrender of the mortal mind, life and body to that Higher Consciousness is indispensable, since it is too difficult for the mortal human being to pass by its own effort beyond mind to a supramental consciousness in which the dynamism is no longer mental but of quite another power. Only those who can accept the call to such a change should enter into this Yoga.
  ***

3.2.4 - Sex, #Letters On Yoga IV, #Sri Aurobindo, #Integral Yoga
  The sadhak has to turn away entirely from the invasion of the vital and the physical by the sex-impulsefor, if he does not conquer the sex-impulse, there can be no settling in the body of the divine consciousness and the Divine Ananda.
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  The hldik akti is the Shakti of the Divine Ananda and Love taking possession of the whole being down to the vital and physical. But it is the Ananda and love of the Divine the spiritual, it cannot be turned to a human love and vital pleasure. It can have nothing to do with marriage. In your dream it was neither the divine nor the human that came, but a supernormal and supraphysical vital kma and joya being from that world intervening in the sleep and trying to take possession of what should be given only to the Divine. That is a particularly dangerous kind of intervention, so I had immediately to put you on your guard against it. It was of the nature of a supraphysical temptation such as the appearance of the Apsaras to the Tapaswis in the stories of the epics and Puranas. The other dreams were dreams of success and fame and were also of the vital plane. You need not be depressed by these ordeals in the subtle worlds; they come to all in one form or another; only you have to learn vigilance and find your way through these lesser planes to the highest, so that it may be the highest that will come down into you. When these trials come, it is a sign that you are advancing, for otherwise the Powers of these worlds, whether lesser gods or Daityas, would not take the trouble to test you.
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  --
  It is an error too to imagine that, although the physical sexual action is to be abandoned, yet some inward reproduction of it is part of the transformation of the sex-centre. The action of the animal sex-energy in Nature is a device for a particular purpose in the economy of the material creation in the Ignorance. But the vital excitement that accompanies it makes the most favourable opportunity and vibration in the atmosphere for the inrush of those very vital forces and beings whose whole business is to prevent the descent of the supramental Light. The pleasure attached to it is a degradation and not a true form of the Divine Ananda. The true divine Ananda in the physical has a different quality and movement and substance; self-existent in its essence, its manifestation is dependent only on an inner union with the Divine. You have spoken of Divine Love; but Divine Love, when it touches the physical, does not awaken the gross lower vital propensities; indulgence of them would only repel it and make it withdraw again to the heights from which it is already difficult enough to draw it down into the coarseness of the material creation which it alone can transform. Seek the Divine Love through the only gate through which it will consent to enter, the gate of the psychic being, and cast away the lower vital error.
  The transformation of the sex-centre and its energy is needed for the physical siddhi; for this energy is the support in the body of all the mental, vital and physical forces of the nature. It has to be changed into a mass and a movement of intimate Light, creative Power, pure Divine Ananda. It is only the bringing down of the supramental Light, Power and Bliss into the centre that can so change it. As to the working afterwards, it is the supramental Truth and the creative vision and will of the Divine Mother that will determine it. But it will be a working of the conscious Truth, not of the Darkness and Ignorance to which sexual desire and enjoyment belong; it will be a power of preservation and free desireless radiation of the life-forces and not of their throwing out and waste. Avoid the imagination that the supramental life will be only a heightened satisfaction of the desires of the vital and the body; nothing can be a greater obstacle to the Truth in its descent than this hope of a glorification of the animal in human nature. Mind wants the supramental state to be a confirmation of its own cherished ideas and preconceptions; the vital wants it to be a glorification of its own desires; the physical wants it to be a rich prolongation of its own comforts and pleasures and habits. If it were to be that, it would be only an exaggerated and highly magnified consummation of the animal and the human nature, not a transition from the human into the Divine.

3.6.01 - Heraclitus, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  Heraclitus might have seen it if he had carried his vision a little farther. Force by itself can only produce a balance of forces, the strife that is justice; in that strife there takes place a constant exchange and, once this need of exchange is seen, there arises the possibility of modifying and replacing war by reason as the determinant principle of the exchange. This is the second effort of man, of which Heraclitus did not clearly see the possibility. From exchange we can rise to the highest possible idea of interchange, a mutual dependency of self-giving as the hidden secret of life; from that can grow the power of Love replacing strife and exceeding the cold balance of reason. There is the gate of the divine ecstasy. Heraclitus could not see it, and yet his one saying about the kingdom of the child touches, almost reaches the heart of the secret. For this kingdom is evidently spiritual, it is the crown, the mastery to which the perfected man arrives; and the perfect man is a divine child! He is the soul which awakens to the divine play, accepts it without fear or reserve, gives itself up in a spiritual purity to the Divine, allows the careful and troubled force of man to be freed from care and grief and become the joyous play of the divine Will, his relative and stumbling reason to be replaced by that divine knowledge which to the Greek, the rational man, is foolishness, and the laborious pleasure-seeking of the bound mentality to lose itself in the spontaneity of the Divine Ananda; "for of such is the kingdom of heaven." The Paramhansa, the liberated man, is in his soul bālavat, even as if a child.
    The first laws of working of the Gods. ↩

4.03 - The Psychology of Self-Perfection, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  Purusha may establish himself in any plane of being, take any principle of being as the immediate head of his power and live in the working of its proper mode of conscious action. The soul may dwell in the principle of infinite unity of self-existence and be aware of all consciousness, energy, delight, knowledge, will, activity as conscious form of this essential truth. Sat or Satya. It may dwell in the principle of infinite conscious energy, Tapas, and be aware of it unrolling out of self-existence the works of knowledge, will and dynamic soul-action for the enjoyment of an infinite delight of the being. It may dwell in the principle of infinite self-existent delight and be aware of the Divine Ananda creating out of its self-existence by its energy whatever harmony of being. In these three poises the consciousness of unity dominates; the soul lives in its awareness of eternity, universality, unity, and whatever diversity there is, is not separative, but only a multitudinous aspect of oneness. It may dwell too in the principle of supermind, in a luminous self-determining knowledge, will and action which develops some coordination of perfect delight of conscious being. In the higher gnosis unity is the basis, but it takes its joy in diversity; in lower fact of supermind diversity is the basis, but it refers back always to a conscious unity and it takes joy in unity. These ranges of consciousness are beyond our present level; they are superconscious to our normal mentality. That belongs to a lower hemisphere of being.
  This lower being begins where a veil falls between soul and nature, between spirit in supermind and spirit in mind, life and body. Where this veil has not fallen, these instrumental powers are not what they are in us, but an enlightened part of the unified action of supermind and spirit. Mind gets to an independent idea of its own action when it forgets to refer back to the light from which it derives and becomes absorbed in the possibilities of its own separative process and enjoyment. The soul when it dwells in the principle of mind, not yet subject to but user of life and body, knows itself as a mental being working out its mental life and forces and images, bodies of the subtle mental substance, according to its individual knowledge, will and dynamis modified by its relation to other similar beings and powers in the universal mind. When it dwells in the principle of life, it knows itself as a being of the universal life working out action and consciousness by its desires under similar modifying conditions proper to a universal life-soul whose action is through many individual life-beings. When it dwells in the principle of matter, it knows itself as a consciousness of matter acting under a similar law of the energy of material being. In proportion as it leans towards the side of knowledge, it is aware of itself more or less clearly as a soul of mind, a soul of life, a soul of body viewing and acting in or acted upon by its nature; but where it leans towards the side of ignorance, it knows itself as an ego identified with nature of mind, of life or of body, a creation of Nature. But the native tendency of material being leads towards an absorption of the soul's energy in the act of formation and material movement and a consequent self-oblivion of the conscious being. The material universe begins from an apparent inconscience.

4.08 - The Liberation of the Spirit, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  But the moment the individual soul leans away from the universal and transcendent truth of its being, leans towards ego, tries to make this will a thing of its own, a separate personal energy, that will changes its character: it becomes an effort, a straining, a heat of force which may have its fiery joys of effectuation and of possession, but has also its afflicting recoils and pain of labour. It is this that turns in each instrument into an intellectual, emotional, dynamic, sensational or vital will of desire, wish, craving. Even when the instruments per se are purified of their own apparent initiative and particular kind of desire, this imperfect Tapas may still remain, and so long as it conceals the source or deforms the type of the inner action, the soul has not the bliss of liberty, or can only have it by refraining from all action; even, if allowed to persist, it will rekindle the pranic or other desires or at least throw a reminiscent shadow of them on the being. This spiritual seed or beginning of desire too must be expelled, renounced, cast away: the Sadhaka must either choose an active peace and complete inner silence or lose individual initiation, sankalparambha, in a unity with the universal will, the Tapas of the divine shakti. The passive way is to be inwardly immobile, without effort, wish, expectation or any turn to action, niscesta, aniha, nirapeksa, nivrtta; the active way is to be thus immobile and impersonal in the mind, but to allow the supreme Will in its spiritual purity to act through the purified instruments. Then, if the soul abides on the level of the spiritualised mentality, it becomes an instrument only, but is itself without initiative or action, niskriya, sarvarambha-parvatyagi. But if it rises to the gnosis, it is at once an instrument and a participant in the bliss of the divine action and the bliss of the Divine Ananda; it unifies in itself the prakrti and the purusa.
  The ego turn, the separative turn of the being, is the fulcrum of the whole embarrassed labour of the ignorance and the bondage. So long as one is not free from the ego sense, there can be no real freedom. The seat of the ego is said to be in the Buddhi; it is an ignorance of the discriminating mind and reason which discriminate wrongly and take the individuation of mind, life and body for a truth of separative existence and are turned away from the greater reconciling truth of the oneness of all existence. At any rate, in man it is the ego idea which chiefly supports the falsehood of a separative existence; to get rid of this idea, to dwell on the opposite idea of unity, of the one self, the one spirit, the one being of nature is therefore an effective remedy; but it is not by itself absolutely effective. For the ego, though it supports itself by this ego idea, aham-buddhi, finds its most powerful means for a certain obstinacy or passion of persistence in the normal action of the sense-mind, the Prana and the body. To cast out of us the ego idea is not entirely possible or not entirely effective until these instruments have undergone purification; for, their action being persistently egoistic and separative, the Buddhi is carried away -- by them, -- as a boat by winds on the sea, says the Gita, -- the knowledge in the intelligence is being constantly obscured or lost temporarily and has to be restored again, a very labour of Sisyphus. But if the lower instruments have been purified of egoistic desire, wish, will, egoistic passion, egoistic emotion and the Buddhi itself of egoistic idea and preference, then the knowledge of the spiritual truth of oneness can find a firm foundation. Till then, the ego takes all sorts of subtle forms and we imagine ourselves to be free from it, when we are really acting as its instruments and all we have attained is a certain intellectual poise which is not the true spiritual liberation. Moreover, to throw away the active sense of ego is not enough; that may merely bring an inactive state of the mentality, a certain passive inert quietude of separate being may take the place of the kinetic egoism, which is also not the true liberation. The ego sense must be replaced by a oneness with the transcendental Divine and with universal being.

4.1.1 - The Difficulties of Yoga, #Letters On Yoga IV, #Sri Aurobindo, #Integral Yoga
  You find the path dry precisely because you have not yet touched the fringe of it. But all paths have their dry periods and for most though not for all it is at the beginning. There is a long stage of preparation necessary in order to arrive at the inner psychological condition in which the doors of experience can open and one can walk from vista to vistathough even then new gates may present themselves and refuse to open until all is ready. This period can be dry and desert-like unless one has the ardour of self-introspection and self-conquest and finds every step of the effort and struggle interesting or unless one has or gets that secret of trust and self-giving which sees the hand of the Divine in every step of the path and even in the difficulty the grace or the guidance. The description of Yoga as bitter like poison in the beginning because of the difficulty and struggle but in the end sweet as nectar because of the joy of realisation, the peace of liberation or the Divine Ananda and the frequent description by sadhaks and bhaktas of the periods of dryness shows sufficiently that it is no unique peculiarity of this Yoga. All the old disciplines recognised this and it is why the Gita says that Yoga should be practised patiently and steadily with a heart that refuses to be overcome by despondency. It is a recommendation applicable to this path but also to the way of the Gita and to the hard razor path of the Vedanta, and to every other. It is quite natural that the higher the Ananda to come down, the more difficult may be the beginning, the drier the deserts that have to be crossed on the way.
  Certainly, the supramental manifestation does not bring peace, purity, force, power of knowledge only; these give the necessary conditions for the final realisation, are part of it, but Love, Beauty and Ananda are the essence of its fulfilment. And although the supreme Ananda comes with the supreme fulfilment, there is no real reason why there should not be the love and Ananda and beauty of the way also. Some have found that even at an early stage before there was any other experience. But the secret of it is in the heart, not the mind the heart that opens its inner door and through it the radiance of the soul looks out in a blaze of trust and self-giving. Before that inner fire the debates of the mind and its difficulties wither away and the path however long or arduous becomes a sunlit road not only towards but through love and Ananda.

4.11 - The Perfection of Equality, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  But, finally, all this equalisation of the nature is a preparation for the highest spiritual equality to take possession of the whole being and make a pervading atmosphere in which the light, power and joy of the Divine can manifest itself in man amid an increasing fullness. That equality is the eternal equality of Sachchidananda. It is an equality of the infinite being which is self-existent, an equality of the eternal spirit, but it will mould into its own mould the mind, heart, will, life, physical being. It is an equality of the infinite spiritual consciousness which will contain and base the blissful flowing and satisfied waves of a divine knowledge. It is an equality of the divine Tapas which will initiate a luminous action of the divine will in all the nature. It is an equality of the Divine Ananda which will found the play of a divine universal delight, universal love and an illimitable aesthesis of universal beauty. The ideal equal peace and calm of the Infinite will be the wide ether of our perfected being, but the ideal, equal and perfect action of the Infinite through the nature working on the relations of the universe will be the untroubled outpouring of its power in our being. This is the meaning of equality in the terms of the integral Yoga.
  author class:Sri Aurobindo

4.13 - The Action of Equality, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  The perfected action of equality transforms all the values of things on the basis of the Divine Anandamaya power. The outward action may remain what it was or may change, that must be as the Spirit directs and according to the need of the work to be done for the world, -- but the whole inner action is of another kind. The shakti in its different powers of knowledge, action, enjoyment, creation, formulation, will direct itself to the different aims of existence, but in another spirit; they will be the aims, the fruits, the lines of working laid down by the Divine from his light above, not anything claimed by the ego for its own separate sake. The mind, the heart, the vital being, the body itself will be satisfied with whatever comes to them from the dispensation of the Master of the being and in that find a subtlest and yet fullest spiritualised satisfaction and delight; but the divine knowledge and will above will work forward towards its farther ends. Here both success and failure lose their present meanings. There can be no failure; for whatever happens is the intention of the Master of the worlds, not final, but a step on his way, and if it appears as an opposition, a defeat, a denial, even for the moment a total denial of the aim set before the instrumental being, it is so only in appearance and afterwards it will appear in its right place in the economy of his action, -- a fuller supramental vision may even see at once or beforeh and its necessity and its true relation to the eventual result to which it seems so contrary and even perhaps its definite prohibition. Or, if -- while the light is deficient, -- there has been a misinterpretation whether with regard to the aim or the course of the action and the steps of the result, the failure comes as a rectification and is calmly accepted without bringing discouragement or a fluctuation of the will. In the end it is found that there is no such thing as failure and the soul takes an equal passive or active delight in all happenings as the steps and formulations of the divine Will. The same evolution takes place with regard to good fortune and ill fortune, the pleasant and the unpleasant in every form, mangala amangala, priya apriya.
  And as with happenings, so with persons, equality brings an entire change of the view and the attitude. The first result of the equal mind and spirit is to bring about an increasing charity and inner toleration of all persons, ideas, views, actions, because it is seen that God is in all beings and each acts according to his nature, his svabhara, and its present formulations. When there is the positive equal Ananda, this deepens to a sympathetic understanding and in the end an equal universal love. None of these things need prevent various relations or different formulations of the inner attitude according to the need of life as determined by the spiritual will, or firm furtherings of this idea, view, action against that other for the same need and purpose by the same determination, or a strong outward or inward resistance, opposition and action against the forces that are impelled to stand in the way of the decreed movement. And there may be even the rush of the Rudra energy forcefully working upon or shattering the human or other obstacle, because that is necessary both for him and for the world purpose. But the essence of the equal inmost attitude is not altered or diminished by these more superficial formulations. The spirit, the fundamental soul remain the same, even while the shakti of knowledge, will, action, love does its work and assumes the various forms needed for its work. And in the end all becomes a form of a luminous spiritual unity with all persons, energies, things in the being of God and in the luminous, spiritual, one and universal force, in which one's own action becomes an inseparable part of the action of all, is not divided from it, but feels perfectly every relation as a relation with God in all in the complex terms of his universal oneness. That is a plenitude which can hardly be described in the language of the dividing mental reason for it uses all its oppositions, yet escapes from them, nor can it be put in the terms of our limited mental psychology. It belongs to another domain of consciousness, another plane of our being.

4.14 - The Power of the Instruments, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  Then again there is the psychic Prana, pranic mind or desire soul; this too calls for its own perfection. Here too the first necessity is a fullness of the vital capacity in the mind, its power to do its full work, to take possession of all the impulsions and energies given to our inner psychic life for fulfilment in this existence, to hold them and to be a means for carrying them out with strength, freedom, perfection. Many of the things we need for our perfection, courage, will-power effective in life, all the elements of what we now call force of character and force of personality, depend very largely for their completest strength and spring of energetic action on the fullness of the psychic Prana. But along with this fullness there must be an established gladness, clearness and purity in the psychic life-being. This dynamis must not be a troubled, perfervid, stormy, fitfully or crudely passionate strength; energy there must be, rapture of its action it must have, but a clear and glad and pure energy, a seated and firmly supported pure rapture. And as a third condition of its perfection it must be poised in a complete equality. The desire-soul must get rid of the clamour, insistence or unequality of its desires in order that its desires may be satisfied with justice and balance and in the right way and eventually must rid them of the character of desire altogether and change them into impulsions of the Divine Ananda. To that end it must make no demands nor seek to impose itself on heart, mind or spirit, but accept with a strong passive and active equality whatever impulsion and comm and come into it from the spirit through the channel of a still mind and a pure heart. And it must accept too whatever result of the impulse, whatever enjoyment more or less, full or nil, is given to it by the Master of our being. At the same time, possession and enjoyment are its law, function, use, Swadharma. It is not intended to be a slain or mortified thing, dull in its receptive power, dreary, suppressed, maimed, inert or null. It must have a full power of possession, a glad power of enjoyment, an exultant power of pure and divine passion and rapture. The enjoyment it will have will be in the essence a spiritual bliss, but one which takes up into itself and transforms the mental, emotional, dynamic, vital and physical joy; it must have therefore an integral capacity for these things and must not by incapacity or fatigue or inability to bear great intensities fail the spirit, mind, heart, will and body. Fullness, clear purity and gladness, equality, capacity for possession and enjoyment are the fourfold perfection of the psychic Prana.707 -
  The next instrument which needs perfection is the citta, and within the complete meaning of this expression we may include the emotional and the pure psychical being. This heart and psychic being of man shot through with the threads of the life-instincts is a thing of mixed inconstant colours of emotion and soul vibrations, bad and good, happy and unhappy, satisfied and unsatisfied, troubled and calm, intense and dull. Thus agitated and invaded it is unacquainted with any real peace, incapable of a steady perfection of all its powers. By purification, by equality, by the light of knowledge, by a harmonising of the will it can be brought to a tranquil intensity and perfection. The first two elements of this perfection are on one side a high and large sweetness, openness, gentleness, calm, clarity, on the other side a strong and ardent force and intensity. In the divine no less than in ordinary human character and action there are always two strands, sweetness and strength, mildness and force, saumya and ramdra, the force that bears and harmonises, the force that imposes itself and compels, Vishnu and Ishana, Shiva and Rudra. The two are equally necessary to a perfect world-action. The perversions of the Rudra power in the heart are stormy passion, wrath and fierceness and harshness, hardness, brutality, cruelty, egoistic ambition and love of violence and domination. These and other human perversions have to be got rid of by the flowering of a calm, clear and sweet psychical being.

7.06 - The Body (the Physical), #Words Of The Mother II, #The Mother, #Integral Yoga
  Ananda in the physical body: purified of all desire and all repulsion, in a perfect equality and surrender, the physical body is ready to enjoy the Divine Ananda.
  Ananda in the centres: this will be one of the good results of the conversion of the physical.

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