classes ::: God,
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object:the Divine Energy
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
0.03_-_The_Threefold_Life
1.02.3.2_-_Knowledge_and_Ignorance
1.02_-_Karmayoga
1.04_-_The_Divine_Mother_-_This_Is_She
1.09_-_Equality_and_the_Annihilation_of_Ego
1.1.2_-_Commentary
1953-05-20
1954-06-02_-_Learning_how_to_live_-_Work,_studies_and_sadhana_-_Waste_of_the_Energy_and_Consciousness
2.1.2_-_The_Vital_and_Other_Levels_of_Being
2.16_-_The_Integral_Knowledge_and_the_Aim_of_Life;_Four_Theories_of_Existence
2.25_-_The_Higher_and_the_Lower_Knowledge
2.28_-_Rajayoga
3.07_-_The_Ananda_Brahman
34.09_-_Hymn_to_the_Pillar
r1914_09_13
Sayings_of_Sri_Ramakrishna_(text)
The_Riddle_of_this_World

PRIMARY CLASS

God
SEE ALSO

SIMILAR TITLES
the Divine Energy

DEFINITIONS



QUOTES [2 / 2 - 12 / 12]


KEYS (10k)

   1 The Mother
   1 Sri Aurobindo

NEW FULL DB (2.4M)

   5 Paulo Coelho

1:We have now completed our view of the path of Knowledge and seen to what it leads. First, the end of Yoga of Knowledge is God-possession, it is to possess God and be possessed by him through consciousness, through identification, through reflection of the divine Reality. But not merely in some abstraction away from our present existence, but here also; therefore to possess the Divine in himself, the Divine in the world, the Divine within, the Divine in all things and all beings. It is to possess oneness with God and through that to possess also oneness with the universal, with the cosmos and all existences; therefore to possess the infinite diversity also in the oneness, but on the basis of oneness and not on the basis of division. It is to possess God in his personality and his impersonality; in his purity free from qualities and in his infinite qualities; in time and beyond time; in his action and in his silence; in the finite and in the infinite. It is to possess him not only in pure self, but in all self; not only in self, but in Nature; not only in spirit, but in supermind, mind, life and body; to possess him with the spirit, with the mind, with the vital and the physical consciousness; and it is again for all these to be possessed by him, so that our whole being is one with him, full of him, governed and driven by him. It is, since God is oneness, for our physical consciousness to be one with the soul and the nature of the material universe; for our life, to be one with all life; for our mind, to be one with the universal mind; for our spirit, to be identified with the universal spirit. It is to merge in him in the absolute and find him in all relations. Secondly, it is to put on the divine being and the divine nature. And since God is Sachchidananda, it is to raise our being into the divine being, our consciousness into the divine consciousness, our energy into the divine energy, our delight of existence into the divine delight of being. And it is not only to lift ourselves into this higher consciousness, but to widen into it in all our being, because it is to be found on all the planes of our existence and in all our members, so that our mental, vital, physical existence shall become full of the divine nature. Our intelligent mentality is to become a play of the divine knowledge-will, our mental soul-life a play of the divine love and delight, our vitality a play of the divine life, our physical being a mould of the divine substance. This God-action in us is to be realised by an opening of ourselves to the divine gnosis and divine Ananda and, in its fullness, by an ascent into and a permanent dwelling in the gnosis and the Ananda. For though we live physically on the material plane and in normal outwardgoing life the mind and soul are preoccupied with material existence, this externality of our being is not a binding limitation. We can raise our internal consciousness from plane to plane of the relations of Purusha with prakriti, and even become, instead of the mental being dominated by the physical soul and nature, the gnostic being or the bliss-self and assume the gnostic or the bliss nature. And by this raising of the inner life we can transform our whole outward-going existence; instead of a life dominated by matter we shall then have a life dominated by spirit with all its circumstances moulded and determined by the purity of being, the consciousness infinite even in the finite, the divine energy, the divine joy and bliss of the spirit.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Integral Knowledge, The Higher and the Lower Knowledge [511] [T1],
2:
   What is the exact way of feeling that we belong to the Divine and that the Divine is acting in us?

You must not feel with your head (because you may think so, but that's something vague); you must feel with your sense-feeling. Naturally one begins by wanting it with the mind, because that is the first thing that understands. And then one has an aspiration here (pointing to the heart), with a flame which pushes you to realise it. But if you want it to be truly the thing, well, you must feel it.

   You are doing something, suppose, for example, you are doing exercises, weight-lifting. Now suddenly without your knowing how it happened, suddenly you have the feeling that there is a force infinitely greater than you, greater, more powerful, a force that does the lifting for you. Your body becomes something almost non-existent and there is this Something that lifts. And then you will see; when that happens to you, you will no longer ask how it should be done, you will know. That does happen.

   It depends upon people, depends upon what dominates in their being. Those who think have suddenly the feeling that it is no longer they who think, that there is something which knows much better, sees much more clearly, which is infinitely more luminous, more conscious in them, which organises the thoughts and words; and then they write. But if the experience is complete, it is even no longer they who write, it is that same Thing that takes hold of their hand and makes it write. Well, one knows at that moment that the little physical person is just a tiny insignificant tool trying to remain as quiet as possible in order not to disturb the experience.

   Yes, at no cost must the experience be disturbed. If suddenly you say: "Oh, look, how strange it is!"...

   How can we reach that state?

Aspire for it, want it. Try to be less and less selfish, but not in the sense of becoming nice to other people or forgetting yourself, not that: have less and less the feeling that you are a person, a separate entity, something existing in itself, isolated from the rest.

   And then, above all, above all, it is that inner flame, that aspiration, that need for the light. It is a kind of - how to put it? - luminous enthusiasm that seizes you. It is an irresistible need to melt away, to give oneself, to exist only in the Divine.

   At that moment you have the experience of your aspiration.

   But that moment should be absolutely sincere and as integral as possible; and all this must occur not only in the head, not only here, but must take place everywhere, in all the cells of the body. The consciousness integrally must have this irresistible need.... The thing lasts for some time, then diminishes, gets extinguished. You cannot keep these things for very long. But then it so happens that a moment later or the next day or some time later, suddenly you have the opposite experience. Instead of feeling this ascent, and all that, this is no longer there and you have the feeling of the Descent, the Answer. And nothing but the Answer exists. Nothing but the divine thought, the divine will, the divine energy, the divine action exists any longer. And you too, you are no longer there.

   That is to say, it is the answer to our aspiration. It may happen immediately afterwards - that is very rare but may happen. If you have both simultaneously, then the state is perfect; usually they alternate; they alternate more and more closely until the moment there is a total fusion. Then there is no more distinction. I heard a Sufi mystic, who was besides a great musician, an Indian, saying that for the Sufis there was a state higher than that of adoration and surrender to the Divine, than that of devotion, that this was not the last stage; the last stage of the progress is when there is no longer any distinction; you have no longer this kind of adoration or surrender or consecration; it is a very simple state in which one makes no distinction between the Divine and oneself. They know this. It is even written in their books. It is a commonly known condition in which everything becomes quite simple. There is no longer any difference. There is no longer that kind of ecstatic surrender to "Something" which is beyond you in every way, which you do not understand, which is merely the result of your aspiration, your devotion. There is no difference any longer. When the union is perfect, there is no longer any difference.

   Is this the end of self-progress?

There is never any end to progress - never any end, you can never put a full stop there. ~ The Mother,

*** NEWFULLDB 2.4M ***

1:From the moment that I ousted the Other from my life, the Divine Energy began to perform its miracles. ~ Paulo Coelho
2:All things reflect the divine energy of nature—every flower, every rock, every sound, every sight. Once we realize that truth, we cannot help but smile. ~ Philip Toshio Sudo
3:An exceptionally positive emotional response indicates that you're summoning the divine energy of intention and allowing that energy to flow to you in nonresistant manner. ~ Wayne Dyer
4:In the cosmogony of the Greeks the material universe is brought into being by seven gods, each of whom rules over one of the seven parts of the mundane diffusion. In the Greek system the gods are: Phanes, Ouranos, Chronos, Rhea, Zeus, Poseidon and Hades. The mundane world consists of seven interpenetrating spheres of which six are superphysical and the lowest or seventh is physical. According to this system, the seventh or physical plane is ruled over by Hades, the subterranean god, to symbolize the physical plane as being the farthest removed from the divine energy. ~ Manly P Hall, How to Understand Your Bible
5:For poetry was all written before time was, and whenever we are so finely organized that we can penetrate into that region where the air is music, we hear those primal warblings, and attempt to write them down, but we lose ever and anon a word, or a verse, and substitute something of our own, and thus miswrite the poem. The men of more delicate ear write down these cadences more faithfully, and these transcripts, though imperfect, become the songs of the nations. For nature is as truly beautiful as it is good, or as it is reasonable, and must as much appear, as it must be done, or be known. Words and deeds are quite indifferent modes of the divine energy. Words are also actions, and actions are a kind of words. ~ Ralph Waldo Emerson, The Poet
6:And within that cycle there are neither winners nor losers, there are only stages that must be gone through. When the human heart understands this, it is free, able to accept difficult times and not be deceived by moments of glory.
Both will pass. One will succeed the other. And the cycle will continue until we liberate ourselves from the flesh and find the Divine Energy.
Therefore, when the fighter is in the ring – whether by his own choice or because unfathomable destiny has placed him there – may his spirit be filled with joy at the prospect of the fight ahead. If he holds on to his dignity and his honour, then, even if he loses the fight, he will never be defeated, because his soul will remain intact.
And he will blame no one for what is happening to him.
Ever since he fell in love for the first time and was rejected, he has known that this did not put paid to his ability to love.
What is true in love is also true in war. ~ Paulo Coelho
7:For those who are not frightened by the solitude, everything will have a different taste.

In solitude, they will discover the love that might otherwise arrive unnoticed.

In solitude, they will understand and respect the love that left them.

In solitude, they will be able to decide whether it is worth asking that lost love to come back or if they should simply let it go and set off along a new path.

In solitude, they will learn that saying ‘No’ does not always show a lack of generosity and that saying ‘Yes’ is not always a virtue.

And those who are alone at this moment, need never be frightened by the words of the devil: ‘You’re wasting your time.’

Or by the chief demon’s even more potent words: ‘No one cares about you.’

The Divine Energy is listening to us when we speak to other people, but also when we are still and silent and able to accept solitude as a blessing.

And when we achieve that harmony, we receive more than we asked for. ~ Paulo Coelho
8:Human sacrifice was common in the pagan world. It was cruel but had a logic and rationale. The first child was often believed to be the offspring of a god, who had impregnated the mother in an act of droit de seigneur. In begetting the child, the god’s energy had been depleted, so to replenish this and to ensure the circulation of all the available mana, the firstborn was returned to its divine parent. The case of Isaac was quite different, however. Isaac had been a gift of God but not his natural son. There was no reason for the sacrifice, no need to replenish the divine energy. Indeed, the sacrifice would make nonsense of Abraham’s entire life, which had been based on the promise that he would be the father of a great nation. This god was already beginning to be conceived differently from most other deities in the ancient world. He did not share the human predicament; he did not require an input of energy from men and women. He was in a different league and could make whatever demands he chose. ~ Karen Armstrong
9:What is the Other?" they ask.
The Other is the one who taught me whatI should be like, but not what I am. The Other believes that it is our obligation to spend our entire life thinking about how to get our hands on as much money a possible so that we will not die of hunger when we are old. So we think so much about money and our plans for acquiring it that we discover we are alive only when our days on earth are practically done. And then it's too late."
And you? Who are you?"
I am just like everyone else who listens to their heart: a person who is enchanted by the mystery of life. Who is open to miracles, who experiences joy and enthusiasm for what they do. It's just that the Other, afraid of disappointment,kept me from taking action."
But there is suffering in life," one of the listeners said.
And there are defeats. No one can avoid them. But it's better to lose some of the battles in the struggle for your dreams than to be defeated without ever even knowing what you're fighting for."
That's it?" another listener asked.
Yes, that's it. When I learned this, I resolved to become the person I had always wanted to be. The Other stood there in the corner of my room, watching me, but I will never let the Other into myself again----even though it has already tried to frighten me, warning me that it's risky not to think about the future.
From the moment that I ousted the Other from my life, the Divine Energy began to perform its miracles. ~ Paulo Coelho
10:A man runs into an old friend who had somehow never been able to make it in life. "I should give him some money", he thinks. But instead he learns that his old friend has grown rich and is actually seeking him out to repay the debts he had run up over the years.

They go to a bar they used to frequent together and the friend buys drinks for everyone there, When they ask him how he became so successful, he answers that until only a few days ago, he had been living the role of the Other.

"What is the Other?", they ask.

"The 'Other' is the one who taught me what I should be like, but not what I am. The Other believes that it is out obligations to spend our entire life thinking about how to get our hands on as much money as possible so that we will not die of hunger when we are old. So we think so much about money and our plans for acquiring it that we discover that we are alive only when our days on earth are practically done. And then it's too late."

"And you? Who are you?"

"I am just like everyone else who listens to their heart: a person who is enchanted by the mystery of life. Who is open to miracles, who experiences joy and enthusiasm for what they do. It's just that the Other, afraid of disappointment, kept me from taking actions".

"But there is suffering in life", one of the listeners said.

"And there are defeats. No one can avoid them. But it's better to lose some of the battles in the struggle for your dreams than to be defeated without ever even knowing what you're fighting for."

"That's it?", another listener asked.

"Yes, that's it. When I learned this, I resolved to become the person I had always wanted to be. The Other stood there in the corner of my room, watching me, but I will never let the Other into myself again - even though it has already tried to frighten me, warning me that it's risky not to think about the future."

"From the moment that I ousted the Other from my life, the Divine Energy began to perform its miracles". ~ Paulo Coelho
11:We have now completed our view of the path of Knowledge and seen to what it leads. First, the end of Yoga of Knowledge is God-possession, it is to possess God and be possessed by him through consciousness, through identification, through reflection of the divine Reality. But not merely in some abstraction away from our present existence, but here also; therefore to possess the Divine in himself, the Divine in the world, the Divine within, the Divine in all things and all beings. It is to possess oneness with God and through that to possess also oneness with the universal, with the cosmos and all existences; therefore to possess the infinite diversity also in the oneness, but on the basis of oneness and not on the basis of division. It is to possess God in his personality and his impersonality; in his purity free from qualities and in his infinite qualities; in time and beyond time; in his action and in his silence; in the finite and in the infinite. It is to possess him not only in pure self, but in all self; not only in self, but in Nature; not only in spirit, but in supermind, mind, life and body; to possess him with the spirit, with the mind, with the vital and the physical consciousness; and it is again for all these to be possessed by him, so that our whole being is one with him, full of him, governed and driven by him. It is, since God is oneness, for our physical consciousness to be one with the soul and the nature of the material universe; for our life, to be one with all life; for our mind, to be one with the universal mind; for our spirit, to be identified with the universal spirit. It is to merge in him in the absolute and find him in all relations. Secondly, it is to put on the divine being and the divine nature. And since God is Sachchidananda, it is to raise our being into the divine being, our consciousness into the divine consciousness, our energy into the divine energy, our delight of existence into the divine delight of being. And it is not only to lift ourselves into this higher consciousness, but to widen into it in all our being, because it is to be found on all the planes of our existence and in all our members, so that our mental, vital, physical existence shall become full of the divine nature. Our intelligent mentality is to become a play of the divine knowledge-will, our mental soul-life a play of the divine love and delight, our vitality a play of the divine life, our physical being a mould of the divine substance. This God-action in us is to be realised by an opening of ourselves to the divine gnosis and divine Ananda and, in its fullness, by an ascent into and a permanent dwelling in the gnosis and the Ananda. For though we live physically on the material plane and in normal outwardgoing life the mind and soul are preoccupied with material existence, this externality of our being is not a binding limitation. We can raise our internal consciousness from plane to plane of the relations of Purusha with prakriti, and even become, instead of the mental being dominated by the physical soul and nature, the gnostic being or the bliss-self and assume the gnostic or the bliss nature. And by this raising of the inner life we can transform our whole outward-going existence; instead of a life dominated by matter we shall then have a life dominated by spirit with all its circumstances moulded and determined by the purity of being, the consciousness infinite even in the finite, the divine energy, the divine joy and bliss of the spirit.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Integral Knowledge, The Higher and the Lower Knowledge [511] [T1], #index,
12:
   What is the exact way of feeling that we belong to the Divine and that the Divine is acting in us?

You must not feel with your head (because you may think so, but that's something vague); you must feel with your sense-feeling. Naturally one begins by wanting it with the mind, because that is the first thing that understands. And then one has an aspiration here (pointing to the heart), with a flame which pushes you to realise it. But if you want it to be truly the thing, well, you must feel it.

   You are doing something, suppose, for example, you are doing exercises, weight-lifting. Now suddenly without your knowing how it happened, suddenly you have the feeling that there is a force infinitely greater than you, greater, more powerful, a force that does the lifting for you. Your body becomes something almost non-existent and there is this Something that lifts. And then you will see; when that happens to you, you will no longer ask how it should be done, you will know. That does happen.

   It depends upon people, depends upon what dominates in their being. Those who think have suddenly the feeling that it is no longer they who think, that there is something which knows much better, sees much more clearly, which is infinitely more luminous, more conscious in them, which organises the thoughts and words; and then they write. But if the experience is complete, it is even no longer they who write, it is that same Thing that takes hold of their hand and makes it write. Well, one knows at that moment that the little physical person is just a tiny insignificant tool trying to remain as quiet as possible in order not to disturb the experience.

   Yes, at no cost must the experience be disturbed. If suddenly you say: "Oh, look, how strange it is!"...

   How can we reach that state?

Aspire for it, want it. Try to be less and less selfish, but not in the sense of becoming nice to other people or forgetting yourself, not that: have less and less the feeling that you are a person, a separate entity, something existing in itself, isolated from the rest.

   And then, above all, above all, it is that inner flame, that aspiration, that need for the light. It is a kind of - how to put it? - luminous enthusiasm that seizes you. It is an irresistible need to melt away, to give oneself, to exist only in the Divine.

   At that moment you have the experience of your aspiration.

   But that moment should be absolutely sincere and as integral as possible; and all this must occur not only in the head, not only here, but must take place everywhere, in all the cells of the body. The consciousness integrally must have this irresistible need.... The thing lasts for some time, then diminishes, gets extinguished. You cannot keep these things for very long. But then it so happens that a moment later or the next day or some time later, suddenly you have the opposite experience. Instead of feeling this ascent, and all that, this is no longer there and you have the feeling of the Descent, the Answer. And nothing but the Answer exists. Nothing but the divine thought, the divine will, the divine energy, the divine action exists any longer. And you too, you are no longer there.

   That is to say, it is the answer to our aspiration. It may happen immediately afterwards - that is very rare but may happen. If you have both simultaneously, then the state is perfect; usually they alternate; they alternate more and more closely until the moment there is a total fusion. Then there is no more distinction. I heard a Sufi mystic, who was besides a great musician, an Indian, saying that for the Sufis there was a state higher than that of adoration and surrender to the Divine, than that of devotion, that this was not the last stage; the last stage of the progress is when there is no longer any distinction; you have no longer this kind of adoration or surrender or consecration; it is a very simple state in which one makes no distinction between the Divine and oneself. They know this. It is even written in their books. It is a commonly known condition in which everything becomes quite simple. There is no longer any difference. There is no longer that kind of ecstatic surrender to "Something" which is beyond you in every way, which you do not understand, which is merely the result of your aspiration, your devotion. There is no difference any longer. When the union is perfect, there is no longer any difference.

   Is this the end of self-progress?

There is never any end to progress - never any end, you can never put a full stop there. ~ The Mother,

IN CHAPTERS



   6 Integral Yoga


   15 Sri Aurobindo
   2 The Mother


   5 The Synthesis Of Yoga


0.03 - The Threefold Life, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  Since this is the plan of the Divine Energy in humanity, the whole method and aim of our existence must work by the interaction of these three elements in the being. As a result of their separate formulation in Nature, man has open to him a choice between three kinds of life, the ordinary material existence, a life of mental activity and progress and the unchanging spiritual beatitude. But he can, as he progresses, combine these three forms, resolve their discords into a harmonious rhythm and so create in himself the whole godhead, the perfect Man.
  

1.02.3.2 - Knowledge and Ignorance, #Isha Upanishad, #unset, #Kabbalah
  (paramartha), real only in practical relation (vyavahara), in the
  working out of the actions of the Divine Energy, the Chit-Shakti.
  To get back to the essential fact of his freedom he must recover

1.02 - Karmayoga, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
   mountain-peaks above the common level, they have attracted all eyes and fixed this withdrawal as the highest and most commanding Hindu ideal. It is for this reason that Sri Krishna laid so much stress on the perfect Yogin's cleaving to life and human activity even after his need of them was over, lest the people, following, as they always do, the example of their best, turn away from their dharma and bastard confusion reign. The ideal
  Yogin is no withdrawn and pent-up force, but ever engaged in doing good to all creatures, either by the flood of the Divine Energy that he pours on the world or by himself standing in the front of humanity, its leader in the march and the battle, but unbound by his works and superior to his personality.
  
  --
  
  There have been others in the past which have powerfully influenced the national mind and there is no reason why there should not be a yet more perfect synthesis in the future. It is such a synthesis, embracing all life and action in its scope, that the teachings of Sri Ramakrishna and Vivekananda have been preparing. What is dimly beginning now is a repetition on a wider stage of what happened once before in India, more rapidly but to smaller issues, when the Buddha lived and taught his philosophy and ethics to the Aryan nations. Then as now a mighty spirit, it matters not whether Avatar or Vibhuti, the full expression of God in man or a great outpouring of the Divine Energy, came down among men and brought into their daily life and practice the force and impulse of utter spirituality. And this time it is the full light and not a noble part, unlike Buddhism which, expressing Vedantic morality, yet ignored a fundamental reality of Vedanta and was therefore expelled from its prime seat and cradle. The material result was then what it will be now, a great political, moral and social revolution which made India
  

1.04 - The Divine Mother - This Is She, #Twelve Years With Sri Aurobindo, #Nirodbaran, #Integral Yoga
  
  Sri Aurobindo wrote to me, "...The Mother's pressure for change is always strong even when she does not put it as force, it is there by the very nature of the Divine Energy in her." That is the indubitable, puissant impression of all those who have had anything to do with her from near or far. While one felt in Sri Aurobindo's atmosphere a wide and large freedom of nature, the Mother's contact always brought us to the hard reality of things. Whenever she came to Sri Aurobindo's room, a powerful vibration was set within the calm, passive silence of the Self and we had to be qui vive. We were no longer left to our easy movements. If chattering was going on, it would stop; a newspaper would remain unread; if anyone was leaning against the wall, he would sit upright. In a word, everyone was like a taut bow-string, certainly not out of fear but to rise to her expectations. Even Sri Aurobindo, if in the course of the evening talk, happened to see her coming, would say in a hushed voice, "The Mother is coming!" and would stop talking, while the Mother would encourage us with a smile, "Go on, go on!" Such was her dynamism, cit tapas! This does not imply that she was a stern school-mistress.
  
  --
  
  However, the class began, if I remember rightly, with the reading of the Prayers and Meditations and questions were asked in relation to the text. Only questions on spiritual matters were allowed, but when they gradually grew fewer in number, it was made an open class, I believe. There were not many at that time who knew French very well. And the Mother talked so fast that I wonder how many could follow her. Here is one difference between Sri Aurobindo and the Mother. The Mother being by her very nature Shakti, the Divine Energy; could not be slow and leisurely in manner, action or speech like the Purusha, though as I have shown, she could be extraordinarily patient and continue a work for a long stretch of time.
  
  --
  
  Where did she get all this energy from? Her body was frail, food and sleep were medically quite inadequate to copewith her super-abundant vitality. "Do you think I live on these frugal meals alone? One can draw any amount of energy from universal Nature," she once said. Here we are face to face with the Divine Energy, the Shakti incarnate. Like Sri Aurobindo with regard to his massive correspondence, she could say, "If for nothing else, at least for my interminable activity, I should be called an Avatar!"
  

1.09 - Equality and the Annihilation of Ego, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  2:The work itself is at first determined by the best light we can comm and in our ignorance. It is that which we conceive as the thing that should be done. And whether it be shaped by our sense of duty, by our feeling for our fellow-creatures, by our idea of what is for the good of others or the good of the world or by the direction of one whom we accept as a human Master, wiser than ourselves and for us the representative of that Lord of all works in whom we believe but whom we do not yet know, the principle is the same. The essential of the sacrifice of works must be there and the essential is the surrender of all desire for the fruit of our works, the renunciation of all attachment to the result for which yet we labour. For so long as we work with attachment to the result, the sacrifice is offered not to the Divine, but to our ego. We may think otherwise, but we are deceiving ourselves; we are making our idea of the Divine, our sense of duty, our feeling for our fellow-creatures, our idea of what is good for the world or others, even our obedience to the Master a mask for our egoistic satisfactions and preferences and a specious shield against the demand made on us to root all desire out of our nature.
  3:At this stage of the Yoga and even throughout the Yoga this form of desire, this figure of the ego is the enemy against whom we have to be always on our guard with an unsleeping vigilance. We need not be discouraged when we find him lurking within us and assuming all sorts of disguises, but we should be vigilant to detect him in all his masks and inexorable in expelling his influence. The illumining Word of this movement is the decisive line of the Gita, "To action thou hast a right but never under any circumstances to its fruit." The fruit belongs solely to the Lord of all works; our only business with it is to prepare success by a true and careful action and to offer it, if it comes, to the divine Master. Afterwards even as we have renounced attachment to the fruit, we must renounce attachment to the work also; at any moment we must be prepared to change one work, one course or one field of action for another or abandon all works if that is the clear comm and of the Master. Otherwise we do the act not for his sake but for our satisfaction and pleasure in the work, from the kinetic nature's need of action or for the fulfilment of our propensities; but these are all stations and refuges of the ego. However necessary for our ordinary motion of life, they have to be abandoned in the growth of the spiritual consciousness and replaced by divine counterparts: an Ananda, an impersonal and God-directed delight will cast out or supplant the unillumined vital satisfaction and pleasure, a joyful driving of the Divine Energy the kinetic need; the fulfilment of the propensities will no longer be an object or a necessity, there will be instead the fulfilment of the Divine Will through the natural dynamic truth in action of a free soul and a luminous nature. In the end, as the attachment to the fruit of the work and to the work itself has been excised from the heart, so also the last clinging attachment to the idea and sense of ourselves as the doer has to be relinquished; the Divine Shakti must be known and felt above and within us as the true and sole worker.
  4:The renunciation of attachment to the work and its fruit is the beginning of a wide movement towards an absolute equality in the mind and soul which must become all-enveloping if we are to be perfect in the spirit. For the worship of the Master of works demands a clear recognition and glad acknowledgment of him in ourselves, in all things and in all happenings. Equality is the sign of this adoration; it is the soul's ground on which true sacrifice and worship can be done. The Lord is there equally in all beings, we have to make no essential distinctions between ourselves and others, the wise and the ignorant, friend and enemy, man and animal, the saint and the sinner. We must hate none, despise none, be repelled by none; for in all we have to see the One disguised or manifested at his pleasure. He is a little revealed in one or more revealed in another or concealed and wholly distorted in others according to his will and his knowledge of what is best for that which he intends to become in form in them and to do in works in their nature. All is ourself, one self that has taken many shapes. Hatred and disliking and scorn and repulsion, clinging and attachment and preference are natural, necessary, inevitable at a certain stage: they attend upon or they help to make and maintain Nature's choice in us. But to the Karmayogin they are a survival, a stumbling-block, a process of the Ignorance and, as he progresses, they fall away from his nature. The child-soul needs them for its growth; but they drop from an adult in the divine culture. In the God-nature to which we have to rise there can be an adamantine, even a destructive severity but not hatred, a divine irony but not scorn, a calm, clear-seeing and forceful rejection but not repulsion and dislike. Even what we have to destroy, we must not abhor or fail to recognise as a disguised and temporary movement of the Eternal.

1.1.2 - Commentary, #Kena and Other Upanishads, #Sri Aurobindo, #Integral Yoga
  Brahman-consciousness. By self-realisation of Brahman as our
  self we find the force, the Divine Energy which lifts us beyond
  

1953-05-20, #Questions And Answers 1953, #The Mother, #Integral Yoga
  
   But that moment should be absolutely sincere and as integral as possible; and all this must occur not only in the head, not only here, but must take place everywhere, in all the cells of the body. The consciousness integrally must have this irresistible need. The thing lasts for some time, then diminishes, gets extinguished. You cannot keep these things for very long. But then it so happens that a moment later or the next day or some time later, suddenly you have the opposite experience. Instead of feeling this ascent, and all that, this is no longer there and you have the feeling of the Descent, the Answer. And nothing but the Answer exists. Nothing but the divine thought, the divine will, the Divine Energy, the divine action exists any longer. And you too, you are no longer there.
  

1954-06-02 - Learning how to live - Work, studies and sadhana - Waste of the Energy and Consciousness, #Questions And Answers 1954, #The Mother, #Integral Yoga
  
  Who thinks that all this Force that is here, that is infinitely greater, infinitely more precious than all money-forces, this Force which is here and is given consciously, constantly, with an endless perseverance and patience, only for one sole purpose, that of realising the divine workwho thinks of not wasting it? Who realises that it is a sacred duty to make progress, to prepare oneself to understand better and live better? For people live by the Divine Energy, they live by the divine Consciousness, and use them for their personal, selfish ends.
  

2.1.2 - The Vital and Other Levels of Being, #Letters On Yoga IV, #Sri Aurobindo, #Integral Yoga
  
  But this, too, is not sufficient for the divine life. To come into contact with the higher mind consciousness is not enough, it is only an indispensable stage. There must be a descent of the Divine Force from yet loftier and more powerful reaches. A transformation of the higher consciousness into a supramental light and power, a transformation of the vital and its life-force into a pure, wide, calm, intense and powerful instrument of the Divine Energy, a transformation of the physical itself into a form of divine light, divine action, strength, beauty and joy are impossible without this descending Force from the now invisible summits. That is why in this Yoga the ascent to the Divine which it has in common with other paths of Yoga is not enough; there must be too a descent of the Divine to transform all the energies of the mind, life and body.
  ***

2.16 - The Integral Knowledge and the Aim of Life; Four Theories of Existence, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  All views of existence that stop short of the Transcendence and ignore it must be incomplete accounts of the truth of being. The pantheistic view of the identity of the Divine and the Universe is a truth, for all this that is is the Brahman: but it stops short of the whole truth when it misses and omits the supracosmic Reality. On the other side, every view that affirms the cosmos only and dismisses the individual as a byproduct of the cosmic Energy, errs by laying too much emphasis on one apparent factual aspect of the world-action; it is true only of the natural individual and is not even the whole truth of that: for the natural individual, the nature-being, is indeed a product of the universal Energy, but is at the same time a nature-personality of the soul, an expressive formation of the inner being and person, and this soul is not a perishable cell or a dissoluble portion of the cosmic Spirit, but has its original immortal reality in the Transcendence. It is a fact that the cosmic Being expresses itself through the individual being, but also it is a truth that the Transcendental Reality expresses itself through both the individual existence and the Cosmos; the soul is an eternal portion of the Supreme and not a fraction of Nature. But equally any view that sees the universe as existent only in the individual consciousness must very evidently be a fragmentary truth: it is justified by a perception of the universality of the spiritual individual and his power of embracing the whole universe in his consciousness; but neither the cosmos nor the individual consciousness is the fundamental truth of existence; for both depend upon and exist by the transcendental Divine Being.
  This Divine Being, Sachchidananda, is at once impersonal and personal: it is an Existence and the origin and foundation of all truths, forces, powers, existences, but it is also the one transcendent Conscious Being and the All-Person of whom all conscious beings are the selves and personalities; for He is their highest Self and the universal indwelling Presence. It is a necessity for the soul in the universe - and therefore the inner trend of the evolutionary Energy and its ultimate intention - to know and to grow into this truth of itself, to become one with the Divine Being, to raise its nature to the Divine Nature, its existence into the Divine Existence, its consciousness into the Divine Consciousness, its delight of being into the divine Delight of Being, and to receive all this into its becoming, to make the becoming an expression of that highest Truth, to be possessed inwardly of the Divine Self and Master of its existence and to be at the same time wholly possessed by Him and moved by His Divine Energy and live and act in a complete self-giving and surrender. On this side the dualistic and theistic views of existence which affirm the eternal real existence of God and the Soul and the eternal real existence and cosmic action of the Divine Energy, express also a truth of the integral existence; but their formulation falls short of the whole truth if it denies the essential unity of God and Soul or their capacity for utter oneness or ignores what underlies the supreme experience of the merger of the soul in the Divine Unity through love, through union of consciousness, through fusion of existence in existence.
  The manifestation of the Being in our universe takes the shape of an involution which is the starting-point of an evolution, - Matter the nethermost stage, Spirit the summit. In the descent into involution there can be distinguished seven principles of manifested being, seven gradations of the manifesting Consciousness of which we can get a perception or a concrete realisation of their presence and immanence here or a reflected experience. The first three are the original and fundamental principles and they form universal states of consciousness to which we can rise; when we do so, we can become aware of supreme planes or levels of fundamental manifestation or selfformulation of the spiritual reality in which is put in front the unity of the Divine Existence, the power of the Divine Consciousness, the bliss of the Divine Delight of existence, - not concealed or disguised as here, for we can possess them in their full independent reality. A fourth principle of supramental truth-consciousness is associated with them; manifesting unity in infinite multiplicity, it is the characteristic power of selfdetermination of the Infinite. This quadruple power of the supreme existence, consciousness and delight constitutes an upper hemisphere of manifestation based on the Spirit's eternal self-knowledge. If we enter into these principles or into any plane of being in which there is the pure presence of the Reality, we find in them a complete freedom and knowledge. The other three powers and planes of being, of which we are even at present aware, form a lower hemisphere of the manifestation, a hemisphere of Mind, Life and Matter. These are in themselves powers of the superior principles; but wherever they manifest in a separation from their spiritual sources, they undergo as a result a phenomenal lapse into a divided in place of the true undivided existence: this lapse, this separation creates a state of limited knowledge exclusively concentrated on its own limited worldorder and oblivious of all that is behind it and of the underlying unity, a state therefore of cosmic and individual Ignorance.

2.25 - The Higher and the Lower Knowledge, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  Secondly, it is to put on the divine being and the divine nature. And since God is Sachchidananda, it is to raise our being into the divine being, our consciousness into the divine consciousness, our energy into the Divine Energy, our delight of existence into the divine delight of being. And it is not only to lift ourselves into this higher consciousness, but to widen into it in all our being, because it is to be found on all the planes of our existence and in all our members, so that our mental, vital, physical existence shall become full of the divine nature. Our intelligent mentality is to become a play of the divine knowledge-will, our mental soul-life a play of the divine love and delight, our vitality a play of the divine life, our physical being a mould of the divine substance. This God-action in us is to be realised by an opening of ourselves to the divine gnosis and divine Ananda and, in its fullness, by an ascent into and a permanent dwelling in the gnosis and the Ananda. For though we live physically on the material plane and in normal outwardgoing life the mind and soul are preoccupied with material existence, this externality of our being is not a binding limitation. We can raise our internal consciousness from plane to plane of the relations of Purusha with prakriti, and even become, instead of the mental being dominated by the physical soul and nature, the gnostic being or the bliss-self and assume the gnostic or the bliss nature. And by this raising of the inner life we can transform our whole outward-going existence; instead of a life dominated by matter we shall then have a life dominated by spirit with all its circumstances moulded and determined by the purity of being, the consciousness infinite even in the finite, the Divine Energy, the divine joy and bliss of the spirit.
  

2.28 - Rajayoga, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  It is here, when this foundation has been secured, that the practice of Asana and Pranayama come in and can then bear their perfect fruits. By itself the control of the mind and moral being only puts our normal consciousness into the right preliminary condition; it cannot bring about that evolution or manifestation of the higher psychic being which is necessary for the greater aims of Yoga. In order to bring about this manifestation the present nodus of the vital and physical body with the mental being has to be loosened and the way made clear for the ascent through the greater psychic being to the union with the superconscient Purusha. This can be done by Pranayama. Asana is used by the Rajayoga only in its easiest and most natural position, that naturally taken by the body when seated and gathered together, but with the back and head strictly erect and in a straight line, so that there may be no deflection of the spinal cord. The object of the latter rule is obviously connected with the theory of the six Chakras and the circulation of the vital energy between the muladhara and the brahmarahdhra. The Rajayogic Pranayama purifies and clears the nervous system; it enables us to circulate the vital energy equally through the body and direct it also where we will according to need, and thus maintain a perfect health and soundness of the body and the vital being; it gives us control of all the five habitual operations of the vital energy in the system and at the same time breaks down the habitual divisions by which only the ordinary mechanical processes of the vitality are possible to the normal life. It opens entirely the six centres of the psycho-physical system and brings into the waking consciousness the power of the awakened shakti and the light of the unveiled Purusha on each of the ascending planes. Coupled with the use of the Mantra it brings the Divine Energy into the body and prepares for and facilitates that concentration in Samadhi which is the crown of the Rajayogic method.
  

3.07 - The Ananda Brahman, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  Brahman always reveals himself to us in three ways, within ourselves, above our plane, around us in the universe. Within us, there are two centres of the Purusha, the inner Soul through which he touches us to our awakening; there is the Purusha in the lotus of the heart which opens upward all our powers and the
  Purusha in the thousand-petalled lotus whence descend through the thought and will, opening the third eye in us, the lightnings of vision and the fire of the Divine Energy. The bliss existence may come to us through either one of these centres. When the lotus of the heart breaks open, we feel a divine joy, love and peace expanding in us like a flower of light which irradiates the whole being. They can then unite themselves with their secret source, the Divine in our hearts, and adore him as in a temple; they can flow upwards to take possession of the thought and the will and break out upward towards the Transcendent; they stream out in thought and feeling and act towards all that is around us. But so long as our normal being offers any obstacle or is not wholly moulded into a response to this divine influence or an instrument of this divine possession, the experience will be intermittent and we may fall back constantly into our old mortal heart; but by repetition, abhyasa, or by the force of our desire and adoration of the Divine, it will be progressively remoulded until this abnormal experience becomes our natural consciousness.
  

34.09 - Hymn to the Pillar, #Collected Works of Nolini Kanta Gupta - Vol 08, #unset, #Kabbalah
  
   In Indra lie the worlds, in Indra the Divine Energy, in Indra lies the Truth-in-action firmly held. Indra thou knowest by direct sight; in the Pillar all is firmly established.
  

r1914 09 13, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
  
   Aishwarya continues to grow, effective vyapti is efficient, but ishita is defective. The three have to be united & fused, so as to represent the Divine Energy.
   ***

Sayings of Sri Ramakrishna (text), #Sayings of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  knowledge, that Krishna has become all, that He is the supreme Brahman, that He is Rama, Siva and
  Sakti, that He is the Divine Energy, etc. But you will not find this element of knowledge mixed up in
  ecstatic Love. When Hanuman went to Dvaraka, he said that he would see only Sita and Rama. So Lord

The Riddle of this World, #unknown, #unset, #Kabbalah
  the vital and its life-force into a pure, wide, calm, intense and powerful
  instrument of the Divine Energy, a transformation of the physical itself
  into a form of divine light, divine action, strength, beauty and joy are

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