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object:the Divine Force
class:power

class:God


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

TOPICS

AUTH

BOOKS
Letters_On_Yoga
Letters_On_Yoga_II
Letters_On_Yoga_III
Letters_On_Yoga_IV
Questions_And_Answers_1950-1951
Questions_And_Answers_1953
Questions_And_Answers_1954
The_Integral_Yoga

IN CHAPTERS TITLE
1.4.02_-_The_Divine_Force
1954-11-10_-_Inner_experience,_the_basis_of_action_-_Keeping_open_to_the_Force_-_Faith_through_aspiration_-_The_Mothers_symbol_-_The_mind_and_vital_seize_experience_-_Degrees_of_sincerity_-Becoming_conscious_of_the_Divine_Force
2.2.03_-_The_Divine_Force_in_Work

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
0.01_-_Letters_from_the_Mother_to_Her_Son
0.03_-_Letters_to_My_little_smile
01.03_-_The_Yoga_of_the_King__The_Yoga_of_the_Souls_Release
01.03_-_Yoga_and_the_Ordinary_Life
0.10_-_Letters_to_a_Young_Captain
0.11_-_Letters_to_a_Sadhak
0.14_-_Letters_to_a_Sadhak
02.01_-_The_World_War
05.05_-_Of_Some_Supreme_Mysteries
05.28_-_God_Protects
07.10_-_Diseases_and_Accidents
08.04_-_Doing_for_Her_Sake
08.33_-_Opening_to_the_Divine
1.01_-_The_Four_Aids
1.01_-_Two_Powers_Alone
1.02_-_Karmayoga
1.02_-_Self-Consecration
1.04_-_Religion_and_Occultism
1.04_-_The_Divine_Mother_-_This_Is_She
1.05_-_Morality_and_War
1.05_-_The_Ascent_of_the_Sacrifice_-_The_Psychic_Being
1.06_-_Five_Dreams
1.06_-_The_Ascent_of_the_Sacrifice_2_The_Works_of_Love_-_The_Works_of_Life
1.07_-_The_Literal_Qabalah_(continued)
1.08_-_The_Gods_of_the_Veda_-_The_Secret_of_the_Veda
1.1.02_-_Sachchidananda
1.107_-_The_Bestowal_of_a_Divine_Gift
1.11_-_Correspondence_and_Interviews
1.11_-_The_Master_of_the_Work
1.15_-_The_Possibility_and_Purpose_of_Avatarhood
1.17_-_The_Divine_Birth_and_Divine_Works
1.2.02_-_Qualities_Needed_for_Sadhana
1.2.07_-_Surrender
1.2_-_Katha_Upanishads
1.3.01_-_Peace__The_Basis_of_the_Sadhana
1.3.5.05_-_The_Path
1.4.01_-_The_Divine_Grace_and_Guidance
1.4.02_-_The_Divine_Force
1914_12_10p
1929-05-19_-_Mind_and_its_workings,_thought-forms_-_Adverse_conditions_and_Yoga_-_Mental_constructions_-_Illness_and_Yoga
1929-06-09_-_Nature_of_religion_-_Religion_and_the_spiritual_life_-_Descent_of_Divine_Truth_and_Force_-_To_be_sure_of_your_religion,_country,_family-choose_your_own_-_Religion_and_numbers
1929-08-04_-_Surrender_and_sacrifice_-_Personality_and_surrender_-_Desire_and_passion_-_Spirituality_and_morality
1951-02-12_-_Divine_force_-_Signs_indicating_readiness_-_Weakness_in_mind,_vital_-_concentration_-_Divine_perception,_human_notion_of_good,_bad_-_Conversion,_consecration_-_progress_-_Signs_of_entering_the_path_-_kinds_of_meditation_-_aspiration
1951-03-14_-_Plasticity_-_Conditions_for_knowing_the_Divine_Will_-_Illness_-_microbes_-_Fear_-_body-reflexes_-_The_best_possible_happens_-_Theories_of_Creation_-_True_knowledge_-_a_work_to_do_-_the_Ashram
1951-03-24_-_Descent_of_Divine_Love,_of_Consciousness_-_Earth-_a_symbolic_formation_-_the_Divine_Presence_-_The_psychic_being_and_other_worlds_-_Divine_Love_and_Grace_-_Becoming_consaious_of_Divine_Love_-_Finding_ones_psychic_being_-_Responsibility
1951-04-05_-_Illusion_and_interest_in_action_-_The_action_of_the_divine_Grace_and_the_ego_-_Concentration,_aspiration,_will,_inner_silence_-_Value_of_a_story_or_a_language_-_Truth_-_diversity_in_the_world
1951-04-14_-_Surrender_and_sacrifice_-_Idea_of_sacrifice_-_Bahaism_-_martyrdom_-_Sleep-_forgetfulness,_exteriorisation,_etc_-_Dreams_and_visions-_explanations_-_Exteriorisation-_incidents_about_cats
1951-04-17_-_Unity,_diversity_-_Protective_envelope_-_desires_-_consciousness,_true_defence_-_Perfection_of_physical_-_cinema_-_Choice,_constant_and_conscious_-_law_of_ones_being_-_the_One,_the_Multiplicity_-_Civilization-_preparing_an_instrument
1951-04-26_-_Irrevocable_transformation_-_The_divine_Shakti_-_glad_submission_-_Rejection,_integral_-_Consecration_-_total_self-forgetfulness_-_work
1951-05-05_-_Needs_and_desires_-_Discernment_-_sincerity_and_true_perception_-_Mantra_and_its_effects_-_Object_in_action-_to_serve_-_relying_only_on_the_Divine
1953-04-15
1953-05-20
1953-06-17
1953-09-09
1953-12-23
1954-07-07_-_The_inner_warrior_-_Grace_and_the_Falsehood_-_Opening_from_below_-_Surrender_and_inertia_-_Exclusive_receptivity_-_Grace_and_receptivity
1954-08-04_-_Servant_and_worker_-_Justification_of_weakness_-_Play_of_the_Divine_-_Why_are_you_here_in_the_Ashram?
1954-09-15_-_Parts_of_the_being_-_Thoughts_and_impulses_-_The_subconscient_-_Precise_vocabulary_-_The_Grace_and_difficulties
1954-11-03_-_Body_opening_to_the_Divine_-_Concentration_in_the_heart_-_The_army_of_the_Divine_-_The_knot_of_the_ego_-Streng_thening_ones_will
1954-11-10_-_Inner_experience,_the_basis_of_action_-_Keeping_open_to_the_Force_-_Faith_through_aspiration_-_The_Mothers_symbol_-_The_mind_and_vital_seize_experience_-_Degrees_of_sincerity_-Becoming_conscious_of_the_Divine_Force
1955-03-30_-_Yoga-shakti_-_Energies_of_the_earth,_higher_and_lower_-_Illness,_curing_by_yogic_means_-_The_true_self_and_the_psychic_-_Solving_difficulties_by_different_methods
1955-05-25_-_Religion_and_reason_-_true_role_and_field_-_an_obstacle_to_or_minister_of_the_Spirit_-_developing_and_meaning_-_Learning_how_to_live,_the_elite_-_Reason_controls_and_organises_life_-_Nature_is_infrarational
1955-06-09
1955-06-15_-_Dynamic_realisation,_transformation_-_The_negative_and_positive_side_of_experience_-_The_image_of_the_dry_coconut_fruit_-_Purusha,_Prakriti,_the_Divine_Mother_-_The_Truth-Creation_-_Pralaya_-_We_are_in_a_transitional_period
1955-11-09_-_Personal_effort,_egoistic_mind_-_Man_is_like_a_public_square_-_Natures_work_-_Ego_needed_for_formation_of_individual_-_Adverse_forces_needed_to_make_man_sincere_-_Determinisms_of_different_planes,_miracles
1955-12-28_-_Aspiration_in_different_parts_of_the_being_-_Enthusiasm_and_gratitude_-_Aspiration_is_in_all_beings_-_Unlimited_power_of_good,_evil_has_a_limit_-_Progress_in_the_parts_of_the_being_-_Significance_of_a_dream
1956-03-07_-_Sacrifice,_Animals,_hostile_forces,_receive_in_proportion_to_consciousness_-_To_be_luminously_open_-_Integral_transformation_-_Pain_of_rejection,_delight_of_progress_-_Spirit_behind_intention_-_Spirit,_matter,_over-simplified
1956-03-14_-_Dynamic_meditation_-_Do_all_as_an_offering_to_the_Divine_-_Significance_of_23.4.56._-_If_twelve_men_of_goodwill_call_the_Divine
1956-06-06_-_Sign_or_indication_from_books_of_revelation_-_Spiritualised_mind_-_Stages_of_sadhana_-_Reversal_of_consciousness_-_Organisation_around_central_Presence_-_Boredom,_most_common_human_malady
1956-08-15_-_Protection,_purification,_fear_-_Atmosphere_at_the_Ashram_on_Darshan_days_-_Darshan_messages_-_Significance_of_15-08_-_State_of_surrender_-_Divine_Grace_always_all-powerful_-_Assumption_of_Virgin_Mary_-_SA_message_of_1947-08-15
1956-09-26_-_Soul_of_desire_-_Openness,_harmony_with_Nature_-_Communion_with_divine_Presence_-_Individuality,_difficulties,_soul_of_desire_-_personal_contact_with_the_Mother_-_Inner_receptivity_-_Bad_thoughts_before_the_Mother
1956-10-10_-_The_supramental_race__in_a_few_centuries_-_Condition_for_new_realisation_-_Everyone_must_follow_his_own_path_-_Progress,_no_two_paths_alike
1957-06-12_-_Fasting_and_spiritual_progress
1958-03-26_-_Mental_anxiety_and_trust_in_spiritual_power
1958-05-28_-_The_Avatar
1958-07-06
1960-07-12_-_Mothers_Vision_-_the_Voice,_the_ashram_a_tiny_part_of_myself,_the_Mothers_Force,_sparkling_white_light_compressed_-_enormous_formation_of_negative_vibrations_-_light_in_evil
1961-02-11
1962-06-02
1962-11-17
1963-03-30
1963-07-27
1963-07-31
1963-08-10
1964-10-07
1966-03-26
1966-09-03
1967-10-04
1968-04-10
1969-10-18
1969-10-25
1970_02_01
1970-03-25
1971-10-23
1971-11-20
1972-01-15
1972-03-30
1972-04-04
1972-06-07
1972-06-24
1972-07-08
1972-10-25
1973-01-10
2.04_-_Agni,_the_Illumined_Will
2.08_-_God_in_Power_of_Becoming
2.1.01_-_The_Central_Process_of_the_Sadhana
2.1.02_-_Combining_Work,_Meditation_and_Bhakti
2.1.2_-_The_Vital_and_Other_Levels_of_Being
2.1.4_-_The_Lower_Vital_Being
2.14_-_The_Origin_and_Remedy_of_Falsehood,_Error,_Wrong_and_Evil
2.16_-_Oneness
2.18_-_January_1939
2.2.01_-_Work_and_Yoga
2.2.02_-_Becoming_Conscious_in_Work
2.2.03_-_The_Divine_Force_in_Work
2.2.04_-_Practical_Concerns_in_Work
2.2.05_-_Creative_Activity
2.21_-_1940
2.2.3_-_Depression_and_Despondency
2.24_-_Gnosis_and_Ananda
2.25_-_The_Triple_Transformation
2.3.01_-_Aspiration_and_Surrender_to_the_Mother
2.3.02_-_Opening,_Sincerity_and_the_Mother's_Grace
2.3.04_-_The_Mother's_Force
2.3.05_-_Sadhana_through_Work_for_the_Mother
23.10_-_Observations_II
2.3.2_-_Desire
2.4.02_-_Bhakti,_Devotion,_Worship
24.05_-_Vision_of_Dante
2.4.2_-_Interactions_with_Others_and_the_Practice_of_Yoga
25.02_-_HYMN_TO_DAWN
27.03_-_The_Great_Holocaust_-_Chhinnamasta
2_-_Other_Hymns_to_Agni
3.1.2_-_Levels_of_the_Physical_Being
3.16.2_-_Of_the_Charge_of_the_Spirit
3.2.07_-_Tantra
3.20_-_Of_the_Eucharist
3.2.4_-_Sex
3.3.2_-_Doctors_and_Medicines
34.09_-_Hymn_to_the_Pillar
3.6.01_-_Heraclitus
36.08_-_A_Commentary_on_the_First_Six_Suktas_of_Rigveda
3_-_Commentaries_and_Annotated_Translations
4.01_-_Prayers_and_Meditations
4.02_-_Difficulties
4.1.1_-_The_Difficulties_of_Yoga
4.1.2.03_-_Preparation_for_the_Supramental_Change
4.2.2_-_Steps_towards_Overcoming_Difficulties
4.2.3_-_Vigilance,_Resolution,_Will_and_the_Divine_Help
4.2.4.08_-_Psychic_Sorrow
4.2.4_-_Time_and_CHange_of_the_Nature
4.2.5_-_Dealing_with_Depression_and_Despondency
4.2_-_Karma
4.3.1_-_The_Hostile_Forces_and_the_Difficulties_of_Yoga
4.3.2_-_Attacks_by_the_Hostile_Forces
4.3.3_-_Dealing_with_Hostile_Attacks
4.3.4_-_Accidents,_Possession,_Madness
4.4.1.05_-_Ascent_and_Descent_of_the_Kundalini_Shakti
4.4.4.05_-_The_Descent_of_Force_or_Power
4.4.5.03_-_Descent_and_Other_Experiences
4.4.6.01_-_Sensations_in_the_Inner_Centres
5.1.03_-_The_Hostile_Forces_and_Hostile_Beings
7.06_-_The_Body_(the_Physical)
BOOK_II._--_PART_II._THE_ARCHAIC_SYMBOLISM_OF_THE_WORLD-RELIGIONS
Conversations_with_Sri_Aurobindo
new_computer
r1912_12_31
r1914_05_21
r1914_06_01
r1915_01_05a
Talks_151-175
Talks_With_Sri_Aurobindo_1
Talks_With_Sri_Aurobindo_2
The_Riddle_of_this_World

PRIMARY CLASS

God
power
SEE ALSO

SIMILAR TITLES
the Divine Force

DEFINITIONS



QUOTES [22 / 22 - 36 / 36]


KEYS (10k)

   17 Sri Aurobindo
   5 The Mother

NEW FULL DB (2.4M)

   17 Sri Aurobindo
   5 The Mother
   2 Wayne Dyer
   2 The Mother
   2 Paulo Coelho
   2 Michael A Singer

1:The Divine Force can always do more than the personal effort. ~ Sri Aurobindo, Letters on Yoga - II, The Divine Force in Work,
2:Those whom the Force has touched and taken up, belong thenceforth to the Divine. ~ Sri Aurobindo, Letters on Yoga - II, The Divine Force,
3:The best expenditure of energy is that which flows easily without effort at all. ~ Sri Aurobindo, Letters on Yoga - II, The Divine Force in Work,
4:To be able to work with full energy is necessary—but to be able not to work is also necessary. ~ Sri Aurobindo, Letters on Yoga - II, The Divine Force in Work,
5:Inspiration comes from above in answer to a state of concentration which is itself a call to it. ~ Sri Aurobindo, Letters on Yoga - II, The Divine Force in Work,
6:If there is energy, all must not be spent, some must be stored up so as to increase the permanent strength of the system. ~ Sri Aurobindo, Letters on Yoga - II, The Divine Force in Work,
7:Always indeed it is the higher Power that acts. Our sense of personal effort and aspiration comes from the attempt of the egoistic mind to identify itself in a wrong and imperfect way with the workings of the divine Force.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Four Aids, 59,
8:Remind yourself always that the Divine Force is there, that you have felt it and that, even if you seem to lose consciousness of it for a time or it seems something distant, still it is there and is sure to prevail For those whom the Force has touched and taken up, belong thenceforth to the Divine.
   ~ Sri Aurobindo, Letters On Yoga - II,
9:The Divine Grace and Power can do anything, but with the full assent of the sadhak.
   To learn to give the full assent, is the whole meaning of the sadhana. It may take time either because of ideas in the mind, desires in the vital or inertia in the physical consciousness, but these things have to be and can be removed with the aid or by calling in the action of the Divine Force.
   ~ Sri Aurobindo, Letters On Yoga - II, [T9],
10:To be miserable may remind you of the defects of your external nature, but I do not see how it is going to cure them. I am not asking you to be frivolously happy, but to be quiet and quietly confident, rejecting these old movements, but for the rest trusting not in a restless self-torturing personal effort but to the Divine Force to change the external nature. ~ Sri Aurobindo, Letters On Yoga - IV, Dealing with Depression and Despondency,
11:fundamentally, all pain and suffering are the result of an insufficient consciousness-force in the surface being which makes it unable to deal rightly with self and Nature or unable to assimilate and to harmonise itself with the contacts of the universal Energy; they would not exist if in us there were an integral presence of the luminous Consciousness and the divine Force of an integral Being.
   ~ Sri Aurobindo, The Life Divine, The Origin of Falsehood and Evil [623],
12:What is needed is perseverance-to go on without discouragement, recognising that the process of the nature and the action of the Mother's force is working through the difficulty even and will do all that is needed. Our incapacity does not matter-there is no human being who is not in his parts of nature incapable-but the Divine Force is also there. If one puts one's trust in that, incapacity will be changed into capacity. Difficulty and struggle themselves then become a means towards the achievement.
   ~ Sri Aurobindo, The Mother With Letters On The Mother, Letters On The Mother,
13:If something wrong happens, at once repeat my name-- " Ma " " Ma " ..... Indeed it is like a meditation. Whenever you repeat the name of the Divine, you must always feel that the Divine is in your heart -- there you can feel sweetness and peace. No doubt, sometimes you do not feel the Divine's presence and peace, it is because your consciousness is entangled in the mind full of illusions. But you must understand that the hostile forces are false and the divine Forces are true. You must also develop your consciousness towards the divine Light. ~ The Mother, MOTHER YOU SAID SO....., Huta,
14:To be able to receive the Divine Power and let act through you in the things of the outward life, there are three necessary conditions:
   (i) Quietude, equality - not to be disturbed by anything that happens, to keep the mind still and firm, seeing the play of forces, but itself tranquil.
   (ii) Absolute faith - faith that what is for the best will happen, but also that if one can make oneself a true instrument, the fruit will be that which one's will guided by the Divine Light sees as the thing to be done - kartavyam karma.
  (iii) Receptivity - the power to receive the Divine Force and to feel its presence and the presence of the Mother in it and allow it to work, guiding one's sight and will and action. If this power and presence can be felt and this plasticity made the habit of the consciousness in action, - but plasticity to the Divine force alone without bringing in any foreign element, - the eventual result is sure. ~ Sri Aurobindo, Letters On Yoga - II,
15:The Teacher of the integral Yoga will follow as far as he may the method of the Teacher within us. He will lead the disciple through the nature of the disciple. Teaching, example, influence, - these are the three instruments of the Guru. But the wise Teacher will not seek to impose himself or his opinions on the passive acceptance of the receptive mind; he will throw in only what is productive and sure as a seed which will grow under the divine fostering within. He will seek to awaken much more than to instruct; he will aim at the growth of the faculties and the experiences by a natural process and free expansion. He will give a method as an aid, as a utilisable device, not as an imperative formula or a fixed routine. And he will be on his guard against any turning of the means into a limitation, against the mechanising of process. His whole business is to awaken the divine light and set working the divine force of which he himself is only a means and an aid, a body or a channel. ~ Sri Aurobindo, The Synthesis Of Yoga,
16:I think one of the most important thing is to know why one meditates; this is what gives the quality of the meditation and makes it of one order or another.
   You may meditate to open yourself to the divine Force, you may meditate to reject the ordinary consciousness, you may meditate to enter the depths of your being, you may meditate to learn how to give yourself integrally; you may meditate for all kinds of things. You may meditate to enter into peace and calm and silence - this is what people generally do, but without much success. But you may also meditate to receive the Force of transformation, to discover the points to be transformed, to trace out the line of progress. And then you may also meditate for very practical reasons: when you have a difficulty to clear up, a solution to find, when you want help in some action or another. You may meditate for that too.
   I think everyone has his own mode of meditation. But if one wants the meditation to be dynamic, one must have an aspiration for progress and the meditation must be done to help and fulfill this aspiration for progress. Then it becomes dynamic. ~ The Mother,
17:Sweet Mother, how can we cut the knot of the ego?
   How to cut it? Take a sword and strike it (laughter), when one becomes conscious of it. For usually one is not; we think it quite normal, what happens to us; and in fact it is very normal but we think it quite good also. So to begin with one must have a great clear-sightedness to become aware that one is enclosed in all these knots which hold one in bondage. And then, when one is aware that there's something altogether tightly closed in there - so tightly that one has tried in vain to move it - then one imagines one's will to be a very sharp sword-blade, and with all one's force one strikes a blow on this knot (imaginary, of course, one doesn't take up a sword in fact), and this produces a result. Of course you can do this work from the psychological point of view, discovering all the elements constituting this knot, the whole set of resistances, habits, preferences, of all that holds you narrowly closed in. So when you grow aware of this, you can concentrate and call the divine Force and the Grace and strike a good blow on this formation, these things so closely held, like that, that nothing can separate them. And at that moment you must resolve that you will no longer listen to these things, that you will listen only to the divine Consciousness and will do no other work except the divine work without worrying about personal results, free from all attachment, free from all preference, free from all wish for success, power, satisfaction, vanity, all this.... All this must disappear and you must see only the divine Will incarnated in your will and making you act. Then, in this way, you are cured.
   ~ The Mother, Questions And Answers 1954,
18:Sweet Mother, how can we cut the knot of the ego?

   How to cut it? Take a sword and strike it (laughter), when one becomes conscious of it. For usually one is not; we think it quite normal, what happens to us; and in fact it is very normal but we think it quite good also. So to begin with one must have a great clear-sightedness to become aware that one is enclosed in all these knots which hold one in bondage. And then, when one is aware that there's something altogether tightly closed in there - so tightly that one has tried in vain to move it - then one imagines one's will to be a very sharp sword-blade, and with all one's force one strikes a blow on this knot (imaginary, of course, one doesn't take up a sword in fact), and this produces a result. Of course you can do this work from the psychological point of view, discovering all the elements constituting this knot, the whole set of resistances, habits, preferences, of all that holds you narrowly closed in. So when you grow aware of this, you can concentrate and call the divine Force and the Grace and strike a good blow on this formation, these things so closely held, like that, that nothing can separate them. And at that moment you must resolve that you will no longer listen to these things, that you will listen only to the divine Consciousness and will do no other work except the divine work without worrying about personal results, free from all attachment, free from all preference, free from all wish for success, power, satisfaction, vanity, all this.... All this must disappear and you must see only the divine Will incarnated in your will and making you act. Then, in this way, you are cured.
   ~ The Mother, Questions And Answers 1954,
19:... The first opening is effected by a concentration in the heart, a call to the Divine to manifest within us and through the psychic to take up and lead the whole nature. Aspiration, prayer, bhakti, love, surrender are the main supports of this part of the sadhana - accompanied by a rejection of all that stands in the way of what we aspire for. The second opening is effected by a concentration of the consciousness in the head (afterwards, above it) and an aspiration and call and a sustained will for the descent of the divine Peace, Power, Light, Knowledge, Ananda into the being - the Peace first or the Peace and Force together. Some indeed receive Light first or Ananda first or some sudden pouring down of knowledge. With some there is first an opening which reveals to them a vast infinite Silence, Force, Light or Bliss above them and afterwards either they ascend to that or these things begin to descend into the lower nature. With others there is either the descent, first into the head, then down to the heart level, then to the navel and below and through the whole body, or else an inexplicable opening - without any sense of descent - of peace, light, wideness or power or else a horizontal opening into the cosmic consciousness or, in a suddenly widened mind, an outburst of knowledge. Whatever comes has to be welcomed - for there is no absolute rule for all, - but if the peace has not come first, care must be taken not to swell oneself in exultation or lose the balance. The capital movement however is when the Divine Force or Shakti, the power of the Mother comes down and takes hold, for then the organisation of the consciousness begins and the larger foundation of the Yoga.

   The result of the concentration is not usually immediate - though to some there comes a swift and sudden outflowering; but with most there is a time longer or shorter of adaptation or preparation, especially if the nature has not been prepared already to some extent by aspiration and tapasya. ... ~ Sri Aurobindo, The Mother With Letters On The Mother,
20:
   Sweet Mother, here it is written: "There is a Yoga-Shakti lying coiled or asleep..." How can it be awakened?
I think it awakens quite naturally the moment one takes the resolution to do the yoga. If the resolution is sincere and one has an aspiration, it wakes up by itself.

   In fact, it is perhaps its awakening which gives the aspiration to do yoga.

   It is possible that it is a result of the Grace... or after some conversation or reading, something that has suddenly given you the idea and aspiration to know what yoga is and to practise it. Sometimes just a simple conversation with someone is enough or a passage one reads from a book; well, it awakens this Yoga-Shakti and it is this which makes you do your yoga.

   One is not aware of it at first - except that something has changed in our life, a new decision is taken, a turning.

   What is it, this Yoga-Shakti, Sweet Mother?

   It is the energy of progress. It is the energy which makes you do the yoga, precisely, makes you progress - consciously. It is a conscious energy.

   In fact, the Yoga-Shakti is the power to do yoga.

   Sweet Mother, isn't it more difficult to draw the divine forces from below?

   I think it is absolutely useless.

   Some people think that there are more reserves of energy - I have heard this very often: a great reserve of energy - in the earth, and that if they draw this energy into themselves they will be able to do things; but it is always mixed.

   The divine Presence is everywhere, that's well understood. And in fact, there is neither above nor below. What is called above and below, I think that is rather the expression of a degree of consciousness or a degree of materiality; there is the more unconscious and the less unconscious, there is what is subconscious and what is superconscious, and so we say above and below for the facility of speech.

   But in fact, the idea is to draw from the energies of the earth which, when you are standing up, are under your feet, that is, below in relation to you. But these energies are always mixed, and mostly they are terribly dark.
   ~ The Mother, Questions And Answers 1955,
21:The guiding law of spiritual experience can only come by an opening of human consciousness to the Divine Consciousness; there must be the power to receive in us the working and command and dynamic presence of the Divine Shakti and surrender ourselves to her control; it is that surrender and that control which bring the guidance. But the surrender is not sure, there is no absolute certitude of the guidance so long as we are besieged by mind formations and life impulses and instigations of ego which may easily betray us into the hands of a false experience. This danger can only be countered by the opening of a now nine-tenths concealed inmost soul or psychic being that is already there but not commonly active within us. That is the inner light we must liberate; for the light of this inmost soul is our one sure illumination so long as we walk still amidst the siege of the Ignorance and the Truth-consciousness has not taken up the entire control of our Godward endeavour. The working of the Divine Force in us under the conditions of the transition and the light of the psychic being turning us always towards a conscious and seeing obedience to that higher impulsion and away from the demands and instigations of the Forces of the Ignorance, these between them create an ever progressive inner law of our action which continues till the spiritual and supramental can be established in our nature. In the transition there may well be a period in which we take up all life and action and offer them to the Divine for purification, change and deliverance of the truth within them, another period in which we draw back and build a spiritual wall around us admitting through its gates only such activities as consent to undergo the law of the spiritual transformation, a third in which a free and all-embracing action, but with new forms fit for the utter truth of the Spirit, can again be made possible. These things, however, will be decided by no mental rule but in the light of the soul within us and by the ordaining force and progressive guidance of the Divine Power that secretly or overtly first impels, then begins clearly to control and order and finally takes up the whole burden of the Yoga. ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 1, 138,
22:The Teacher of the integral Yoga will follow as far as he may the method of the Teacher within us. He will lead the disciple through the nature of the disciple. Teaching, example, influence, - these are the three instruments of the Guru. But the wise Teacher will not seek to impose himself or his opinions on the passive acceptance of the receptive mind; he will throw in only what is productive and sure as a seed which will grow under the divine fostering within. He will seek to awaken much more than to instruct; he will aim at the growth of the faculties and the experiences by a natural process and free expansion. He will give a method as an aid, as a utilisable device, not as an imperative formula or a fixed routine. And he will be on his guard against any turning of the means into a limitation, against the mechanising of process. His whole business is to awaken the divine light and set working the divine force of which he himself is only a means and an aid, a body or a channel.

The example is more powerful than the instruction; but it is not the example of the outward acts nor that of the personal character which is of most importance. These have their place and their utility; but what will most stimulate aspiration in others is the central fact of the divine realisation within him governing his whole life and inner state and all his activities. This is the universal and essential element; the rest belongs to individual person and circumstance. It is this dynamic realisation that the sadhaka must feel and reproduce in himself according to his own nature; he need not strive after an imitation from outside which may well be sterilising rather than productive of right and natural fruits.

Influence is more important than example. Influence is not the outward authority of the Teacher over his disciple, but the power of his contact, of his presence, of the nearness of his soul to the soul of another, infusing into it, even though in silence, that which he himself is and possesses. This is the supreme sign of the Master. For the greatest Master is much less a Teacher than a Presence pouring the divine consciousness and its constituting light and power and purity and bliss into all who are receptive around him.

And it shall also be a sign of the teacher of the integral Yoga that he does not arrogate to himself Guruhood in a humanly vain and self-exalting spirit. His work, if he has one, is a trust from above, he himself a channel, a vessel or a representative. He is a man helping his brothers, a child leading children, a Light kindling other lights, an awakened Soul awakening souls, at highest a Power or Presence of the Divine calling to him other powers of the Divine. ~ Sri Aurobindo, The Synthesis of Yoga,

*** NEWFULLDB 2.4M ***

1:Mozart is a human incarnation of the divine force of creation. ~ Johann Wolfgang von Goethe
2:"The divine force is with you - feel its presence more and more and be careful never betray it." ~ ~ The Mother
3:The divine force is with you -- feel its presence more and more and be careful never to betray it. ~ The Mother
4:As for true love, it is the Divine Force that allows consciousnesses to unite themselves with the Divine. ~ The Mother
5:The Divine Force can always do more than the personal effort. ~ Sri Aurobindo, Letters on Yoga - II, The Divine Force in Work,
6:Those whom the Force has touched and taken up, belong thenceforth to the Divine. ~ Sri Aurobindo, Letters on Yoga - II, The Divine Force,
7:The best expenditure of energy is that which flows easily without effort at all. ~ Sri Aurobindo, Letters on Yoga - II, The Divine Force in Work,
8:To be able to work with full energy is necessary—but to be able not to work is also necessary. ~ Sri Aurobindo, Letters on Yoga - II, The Divine Force in Work,
9:Inspiration comes from above in answer to a state of concentration which is itself a call to it. ~ Sri Aurobindo, Letters on Yoga - II, The Divine Force in Work,
10:Violence is the divine force that everyone tries to use for his own purposes and that ends by using everyone for its own—the Dionysus of The Bacchae ~ Ren Girard
11:If there is energy, all must not be spent, some must be stored up so as to increase the permanent strength of the system. ~ Sri Aurobindo, Letters on Yoga - II, The Divine Force in Work,
12:This force is unlimited. It is always moving and always flowing. The ancient Hawaiians, the Kahunas, used the metaphor of the flow of a running stream to represent the divine force. ~ Wayne Dyer
13:When you put a great big obstacle (your feeling of unworthiness), in front of a running stream, it's not like it's going to stop the flow of the divine force. The divine force will just go around your unworthiness and flow someplace else. ~ Wayne Dyer
14:The only necessity in this sadhana is to open yourself to the Divine Force; if one is open the necessary understanding or knowledge will come of itself through spiritual experience.

Sri Aurobindo
Letters on Himself and the Ashram, p.448 ~ Sri Aurobindo
15:Always indeed it is the higher Power that acts. Our sense of personal effort and aspiration comes from the attempt of the egoistic mind to identify itself in a wrong and imperfect way with the workings of the divine Force.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Four Aids, 59,
16:Charisma- the divine force that manifests itself in men and women. The supernatural power we don't need to show to anyone because everyone can see it, even usually insensitive people. But it only happens when we're naked, when we die to the world and are reborn to ourselves. ~ Paulo Coelho
17:Charisma -- the divine force that manifests itself in men and women. The supernatural power we don't need to show to anyone because everyone can see it, even usually insensitive people. But it only happens when we're naked, when we die to the world and are reborn to ourselves ~ Paulo Coelho
18:Remind yourself always that the Divine Force is there, that you have felt it and that, even if you seem to lose consciousness of it for a time or it seems something distant, still it is there and is sure to prevail For those whom the Force has touched and taken up, belong thenceforth to the Divine.
   ~ Sri Aurobindo, Letters On Yoga - II,
19:Instead of being encouraged to feel completely protected, loved, honored, and respected by the Divine Force, you've been taught that you're being judged. Because you've been taught that, you feel guilt and fear. But guilt and fear do not open you connection to the Divine; they only serve to close your heart. The reality is that God's way is love, and you can see this for yourself. ~ Michael A Singer
20:The Divine Grace and Power can do anything, but with the full assent of the sadhak.
   To learn to give the full assent, is the whole meaning of the sadhana. It may take time either because of ideas in the mind, desires in the vital or inertia in the physical consciousness, but these things have to be and can be removed with the aid or by calling in the action of the Divine Force.
   ~ Sri Aurobindo, Letters On Yoga - II, [T9],
21:To be miserable may remind you of the defects of your external nature, but I do not see how it is going to cure them. I am not asking you to be frivolously happy, but to be quiet and quietly confident, rejecting these old movements, but for the rest trusting not in a restless self-torturing personal effort but to the Divine Force to change the external nature. ~ Sri Aurobindo, Letters On Yoga - IV, Dealing with Depression and Despondency,
22:fundamentally, all pain and suffering are the result of an insufficient consciousness-force in the surface being which makes it unable to deal rightly with self and Nature or unable to assimilate and to harmonise itself with the contacts of the universal Energy; they would not exist if in us there were an integral presence of the luminous Consciousness and the divine Force of an integral Being.
   ~ Sri Aurobindo, The Life Divine, The Origin of Falsehood and Evil [623],
23:The world does not need super-men, but supernatural men. Men who will persistently turn the self out of their lives and let Divine Power work through them. Let inspiration take the place of aspiration. Seek to grow spiritually, rather than to acquire fame and riches. Our chief ambition should be to be used by God. The Divine Force is sufficient for all the spiritual work in the world. God only needs the instruments for Him to use. His instruments can remake the world. ~ Anonymous
24:Let us quake before the great Spirit, Who is my God, Who has made me know God, Who is God there above, and Who forms God here: almighty, imparting manifold gifts, Him Whom the holy choir hymns, Who brings life to those in heaven and on earth, and is enthroned on high, coming from the Father, the divine force, self-commandeered; He is not a Child (for there is one worthy Child of the One who is best), nor is He outside the unseen Godhead, but of identical honor. ~ Gregory of Nazianzus
25:What is needed is perseverance-to go on without discouragement, recognising that the process of the nature and the action of the Mother's force is working through the difficulty even and will do all that is needed. Our incapacity does not matter-there is no human being who is not in his parts of nature incapable-but the Divine Force is also there. If one puts one's trust in that, incapacity will be changed into capacity. Difficulty and struggle themselves then become a means towards the achievement.
   ~ Sri Aurobindo, The Mother With Letters On The Mother, Letters On The Mother,
26:If something wrong happens, at once repeat my name-- " Ma " " Ma " ..... Indeed it is like a meditation. Whenever you repeat the name of the Divine, you must always feel that the Divine is in your heart -- there you can feel sweetness and peace. No doubt, sometimes you do not feel the Divine's presence and peace, it is because your consciousness is entangled in the mind full of illusions. But you must understand that the hostile forces are false and the divine Forces are true. You must also develop your consciousness towards the divine Light. ~ The Mother, MOTHER YOU SAID SO....., Huta,
27:If you’ve ever really loved anybody, then you know what true love means. It means that you love them more than you love yourself. If you truly love someone, your love sees past their humanness. It embraces their whole being, including past wrongs and current shortcomings. It is like the unconditional love of a mother. A mother devotes every moment of her life to a child who is physically or mentally challenged. She thinks the child is beautiful. She doesn’t focus on the shortcomings; in fact, she doesn’t even see them as shortcomings. What if that is how God looks upon His creation? Then you’ve lost out if you’ve been told otherwise. Instead of being encouraged to feel completely protected, loved, honored, and respected by the Divine Force, you’ve been taught that you’re being judged. Because you’ve been taught that, you feel guilt and fear. But guilt and fear do not open your connection to the Divine; they only serve to close your heart. ~ Michael A Singer
28:To be able to receive the Divine Power and let act through you in the things of the outward life, there are three necessary conditions:
   (i) Quietude, equality - not to be disturbed by anything that happens, to keep the mind still and firm, seeing the play of forces, but itself tranquil.
   (ii) Absolute faith - faith that what is for the best will happen, but also that if one can make oneself a true instrument, the fruit will be that which one's will guided by the Divine Light sees as the thing to be done - kartavyam karma.
  (iii) Receptivity - the power to receive the Divine Force and to feel its presence and the presence of the Mother in it and allow it to work, guiding one's sight and will and action. If this power and presence can be felt and this plasticity made the habit of the consciousness in action, - but plasticity to the Divine force alone without bringing in any foreign element, - the eventual result is sure. ~ Sri Aurobindo, Letters On Yoga - II,
29:The Teacher of the integral Yoga will follow as far as he may the method of the Teacher within us. He will lead the disciple through the nature of the disciple. Teaching, example, influence, - these are the three instruments of the Guru. But the wise Teacher will not seek to impose himself or his opinions on the passive acceptance of the receptive mind; he will throw in only what is productive and sure as a seed which will grow under the divine fostering within. He will seek to awaken much more than to instruct; he will aim at the growth of the faculties and the experiences by a natural process and free expansion. He will give a method as an aid, as a utilisable device, not as an imperative formula or a fixed routine. And he will be on his guard against any turning of the means into a limitation, against the mechanising of process. His whole business is to awaken the divine light and set working the divine force of which he himself is only a means and an aid, a body or a channel. ~ Sri Aurobindo, The Synthesis Of Yoga,
30:I think one of the most important thing is to know why one meditates; this is what gives the quality of the meditation and makes it of one order or another.
   You may meditate to open yourself to the divine Force, you may meditate to reject the ordinary consciousness, you may meditate to enter the depths of your being, you may meditate to learn how to give yourself integrally; you may meditate for all kinds of things. You may meditate to enter into peace and calm and silence - this is what people generally do, but without much success. But you may also meditate to receive the Force of transformation, to discover the points to be transformed, to trace out the line of progress. And then you may also meditate for very practical reasons: when you have a difficulty to clear up, a solution to find, when you want help in some action or another. You may meditate for that too.
   I think everyone has his own mode of meditation. But if one wants the meditation to be dynamic, one must have an aspiration for progress and the meditation must be done to help and fulfill this aspiration for progress. Then it becomes dynamic. ~ The Mother,
31:Sweet Mother, how can we cut the knot of the ego?
   How to cut it? Take a sword and strike it (laughter), when one becomes conscious of it. For usually one is not; we think it quite normal, what happens to us; and in fact it is very normal but we think it quite good also. So to begin with one must have a great clear-sightedness to become aware that one is enclosed in all these knots which hold one in bondage. And then, when one is aware that there's something altogether tightly closed in there - so tightly that one has tried in vain to move it - then one imagines one's will to be a very sharp sword-blade, and with all one's force one strikes a blow on this knot (imaginary, of course, one doesn't take up a sword in fact), and this produces a result. Of course you can do this work from the psychological point of view, discovering all the elements constituting this knot, the whole set of resistances, habits, preferences, of all that holds you narrowly closed in. So when you grow aware of this, you can concentrate and call the divine Force and the Grace and strike a good blow on this formation, these things so closely held, like that, that nothing can separate them. And at that moment you must resolve that you will no longer listen to these things, that you will listen only to the divine Consciousness and will do no other work except the divine work without worrying about personal results, free from all attachment, free from all preference, free from all wish for success, power, satisfaction, vanity, all this.... All this must disappear and you must see only the divine Will incarnated in your will and making you act. Then, in this way, you are cured.
   ~ The Mother, Questions And Answers 1954,
32:Sweet Mother, how can we cut the knot of the ego?

   How to cut it? Take a sword and strike it (laughter), when one becomes conscious of it. For usually one is not; we think it quite normal, what happens to us; and in fact it is very normal but we think it quite good also. So to begin with one must have a great clear-sightedness to become aware that one is enclosed in all these knots which hold one in bondage. And then, when one is aware that there's something altogether tightly closed in there - so tightly that one has tried in vain to move it - then one imagines one's will to be a very sharp sword-blade, and with all one's force one strikes a blow on this knot (imaginary, of course, one doesn't take up a sword in fact), and this produces a result. Of course you can do this work from the psychological point of view, discovering all the elements constituting this knot, the whole set of resistances, habits, preferences, of all that holds you narrowly closed in. So when you grow aware of this, you can concentrate and call the divine Force and the Grace and strike a good blow on this formation, these things so closely held, like that, that nothing can separate them. And at that moment you must resolve that you will no longer listen to these things, that you will listen only to the divine Consciousness and will do no other work except the divine work without worrying about personal results, free from all attachment, free from all preference, free from all wish for success, power, satisfaction, vanity, all this.... All this must disappear and you must see only the divine Will incarnated in your will and making you act. Then, in this way, you are cured.
   ~ The Mother, Questions And Answers 1954,
33:... The first opening is effected by a concentration in the heart, a call to the Divine to manifest within us and through the psychic to take up and lead the whole nature. Aspiration, prayer, bhakti, love, surrender are the main supports of this part of the sadhana - accompanied by a rejection of all that stands in the way of what we aspire for. The second opening is effected by a concentration of the consciousness in the head (afterwards, above it) and an aspiration and call and a sustained will for the descent of the divine Peace, Power, Light, Knowledge, Ananda into the being - the Peace first or the Peace and Force together. Some indeed receive Light first or Ananda first or some sudden pouring down of knowledge. With some there is first an opening which reveals to them a vast infinite Silence, Force, Light or Bliss above them and afterwards either they ascend to that or these things begin to descend into the lower nature. With others there is either the descent, first into the head, then down to the heart level, then to the navel and below and through the whole body, or else an inexplicable opening - without any sense of descent - of peace, light, wideness or power or else a horizontal opening into the cosmic consciousness or, in a suddenly widened mind, an outburst of knowledge. Whatever comes has to be welcomed - for there is no absolute rule for all, - but if the peace has not come first, care must be taken not to swell oneself in exultation or lose the balance. The capital movement however is when the Divine Force or Shakti, the power of the Mother comes down and takes hold, for then the organisation of the consciousness begins and the larger foundation of the Yoga.

   The result of the concentration is not usually immediate - though to some there comes a swift and sudden outflowering; but with most there is a time longer or shorter of adaptation or preparation, especially if the nature has not been prepared already to some extent by aspiration and tapasya. ... ~ Sri Aurobindo, The Mother With Letters On The Mother,
34:
   Sweet Mother, here it is written: "There is a Yoga-Shakti lying coiled or asleep..." How can it be awakened?
I think it awakens quite naturally the moment one takes the resolution to do the yoga. If the resolution is sincere and one has an aspiration, it wakes up by itself.

   In fact, it is perhaps its awakening which gives the aspiration to do yoga.

   It is possible that it is a result of the Grace... or after some conversation or reading, something that has suddenly given you the idea and aspiration to know what yoga is and to practise it. Sometimes just a simple conversation with someone is enough or a passage one reads from a book; well, it awakens this Yoga-Shakti and it is this which makes you do your yoga.

   One is not aware of it at first - except that something has changed in our life, a new decision is taken, a turning.

   What is it, this Yoga-Shakti, Sweet Mother?

   It is the energy of progress. It is the energy which makes you do the yoga, precisely, makes you progress - consciously. It is a conscious energy.

   In fact, the Yoga-Shakti is the power to do yoga.

   Sweet Mother, isn't it more difficult to draw the divine forces from below?

   I think it is absolutely useless.

   Some people think that there are more reserves of energy - I have heard this very often: a great reserve of energy - in the earth, and that if they draw this energy into themselves they will be able to do things; but it is always mixed.

   The divine Presence is everywhere, that's well understood. And in fact, there is neither above nor below. What is called above and below, I think that is rather the expression of a degree of consciousness or a degree of materiality; there is the more unconscious and the less unconscious, there is what is subconscious and what is superconscious, and so we say above and below for the facility of speech.

   But in fact, the idea is to draw from the energies of the earth which, when you are standing up, are under your feet, that is, below in relation to you. But these energies are always mixed, and mostly they are terribly dark.
   ~ The Mother, Questions And Answers 1955,
35:The guiding law of spiritual experience can only come by an opening of human consciousness to the Divine Consciousness; there must be the power to receive in us the working and command and dynamic presence of the Divine Shakti and surrender ourselves to her control; it is that surrender and that control which bring the guidance. But the surrender is not sure, there is no absolute certitude of the guidance so long as we are besieged by mind formations and life impulses and instigations of ego which may easily betray us into the hands of a false experience. This danger can only be countered by the opening of a now nine-tenths concealed inmost soul or psychic being that is already there but not commonly active within us. That is the inner light we must liberate; for the light of this inmost soul is our one sure illumination so long as we walk still amidst the siege of the Ignorance and the Truth-consciousness has not taken up the entire control of our Godward endeavour. The working of the Divine Force in us under the conditions of the transition and the light of the psychic being turning us always towards a conscious and seeing obedience to that higher impulsion and away from the demands and instigations of the Forces of the Ignorance, these between them create an ever progressive inner law of our action which continues till the spiritual and supramental can be established in our nature. In the transition there may well be a period in which we take up all life and action and offer them to the Divine for purification, change and deliverance of the truth within them, another period in which we draw back and build a spiritual wall around us admitting through its gates only such activities as consent to undergo the law of the spiritual transformation, a third in which a free and all-embracing action, but with new forms fit for the utter truth of the Spirit, can again be made possible. These things, however, will be decided by no mental rule but in the light of the soul within us and by the ordaining force and progressive guidance of the Divine Power that secretly or overtly first impels, then begins clearly to control and order and finally takes up the whole burden of the Yoga. ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 1, 138,
36:The Teacher of the integral Yoga will follow as far as he may the method of the Teacher within us. He will lead the disciple through the nature of the disciple. Teaching, example, influence, - these are the three instruments of the Guru. But the wise Teacher will not seek to impose himself or his opinions on the passive acceptance of the receptive mind; he will throw in only what is productive and sure as a seed which will grow under the divine fostering within. He will seek to awaken much more than to instruct; he will aim at the growth of the faculties and the experiences by a natural process and free expansion. He will give a method as an aid, as a utilisable device, not as an imperative formula or a fixed routine. And he will be on his guard against any turning of the means into a limitation, against the mechanising of process. His whole business is to awaken the divine light and set working the divine force of which he himself is only a means and an aid, a body or a channel.

The example is more powerful than the instruction; but it is not the example of the outward acts nor that of the personal character which is of most importance. These have their place and their utility; but what will most stimulate aspiration in others is the central fact of the divine realisation within him governing his whole life and inner state and all his activities. This is the universal and essential element; the rest belongs to individual person and circumstance. It is this dynamic realisation that the sadhaka must feel and reproduce in himself according to his own nature; he need not strive after an imitation from outside which may well be sterilising rather than productive of right and natural fruits.

Influence is more important than example. Influence is not the outward authority of the Teacher over his disciple, but the power of his contact, of his presence, of the nearness of his soul to the soul of another, infusing into it, even though in silence, that which he himself is and possesses. This is the supreme sign of the Master. For the greatest Master is much less a Teacher than a Presence pouring the divine consciousness and its constituting light and power and purity and bliss into all who are receptive around him.

And it shall also be a sign of the teacher of the integral Yoga that he does not arrogate to himself Guruhood in a humanly vain and self-exalting spirit. His work, if he has one, is a trust from above, he himself a channel, a vessel or a representative. He is a man helping his brothers, a child leading children, a Light kindling other lights, an awakened Soul awakening souls, at highest a Power or Presence of the Divine calling to him other powers of the Divine. ~ Sri Aurobindo, The Synthesis of Yoga,

IN CHAPTERS



  124 Integral Yoga
   3 Occultism
   1 Yoga


   75 Sri Aurobindo
   72 The Mother
   28 Satprem
   12 Nolini Kanta Gupta
   3 Nirodbaran
   3 Aleister Crowley
   2 A B Purani


   17 Letters On Yoga IV
   14 Letters On Yoga II
   8 Questions And Answers 1950-1951
   8 Agenda Vol 13
   7 The Synthesis Of Yoga
   6 Questions And Answers 1956
   5 The Mother With Letters On The Mother
   5 Some Answers From The Mother
   5 Questions And Answers 1955
   5 Questions And Answers 1954
   5 Questions And Answers 1953
   4 Record of Yoga
   4 Questions And Answers 1957-1958
   4 Letters On Yoga III
   4 Collected Works of Nolini Kanta Gupta - Vol 06
   4 Agenda Vol 04
   3 Twelve Years With Sri Aurobindo
   3 Questions And Answers 1929-1931
   3 Liber ABA
   3 Essays On The Gita
   3 Agenda Vol 01
   2 Words Of The Mother III
   2 Words Of The Mother II
   2 The Life Divine
   2 Hymns to the Mystic Fire
   2 Evening Talks With Sri Aurobindo
   2 Essays In Philosophy And Yoga
   2 Essays Divine And Human
   2 Collected Works of Nolini Kanta Gupta - Vol 08
   2 Collected Works of Nolini Kanta Gupta - Vol 04
   2 Collected Works of Nolini Kanta Gupta - Vol 01
   2 Agenda Vol 12
   2 Agenda Vol 10
   2 Agenda Vol 07
   2 Agenda Vol 03


0.01 - Letters from the Mother to Her Son, #Some Answers From The Mother, #The Mother, #Integral Yoga
  want violence, upheaval and war, for they know that these things
  retard and hamper the action of the Divine Forces. That is why
  disaster was very close even though no human government consciously wanted it. But at any cost there was to be no war and

0.03 - Letters to My little smile, #Some Answers From The Mother, #The Mother, #Integral Yoga
  and with it your faith and confidence in me; in this condition, if
  all the Divine Forces were to concentrate on you, it would be in
  vain — you would refuse to receive them.

01.03 - The Yoga of the King The Yoga of the Souls Release, #Savitri, #Sri Aurobindo, #Integral Yoga
  Bring the high saving touch, the ethereal flame,
  Call back to its dire need the Divine Force.
  Always the power poured back like sudden rain,

01.03 - Yoga and the Ordinary Life, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  
  There are many ways of opening to this Divine consciousness or entering into it. My way which I show to others is by a constant practice to go inward into oneself, to open by aspiration to the Divine and once one is conscious of it and its action to give oneself to It entirely. This self-giving means not to ask for anything but the constant contact or union with the Divine Consciousness, to aspire for its peace, power, light and felicity, but to ask nothing else and in life and action to be its instrument only for whatever work it gives one to do in the world. If one can once open and feel the Divine Force, the
  Power of the Spirit working in the mind and heart and body, the rest is a matter of remaining faithful to It, calling for it always, allowing it to do its work when it comes and rejecting every other and inferior Force that belongs to the lower consciousness and the lower nature.

0.10 - Letters to a Young Captain, #Some Answers From The Mother, #The Mother, #Integral Yoga
  concentrate before sleeping, then in your sleep you remain in
  contact with the Divine Force; but when you fall heavily to sleep
  without any preliminary concentration, you sink into the inconscient and the sleep is more tiring than restful, and it is difficult
  --
  You write in Your Conversations: “Each time that
  something of the Divine Truth and the Divine Force
  comes down to manifest upon earth, some change is

0.11 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  then the consciousness descends through all the states of being
  down to the most material, bringing the Divine Force with it so
  that the Force can transform the whole being and finally divinise

0.14 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  becoming a problem for medical science.
  The remedy lies in union with the Divine Forces that are at
  work and a receptivity full of trust and peace which makes the

02.01 - The World War, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
  
   We believe that the war of today is a war between the Asura and men, human instruments of the gods. Man certainly is a weaker vessel in comparison with the Asuraon this material plane of ours; but in man dwells the Divine and against the Divine Force and might, no asuric power can ultimately prevail. The human being who has stood against the Asura has by that very act sided with the gods and received the support and benediction of the Divine. The more we become conscious about the nature of this war and consciously take the side of the progressive force, of the Divine Force supporting it, the more will the Asura be driven to retire, his power diminished, his hold relaxed. But if through ignorance and blind passion, through narrow vision and obscurant prejudice we fail to distinguish the right from the wrong side, the dexter from the sinister, surely we shall invite upon mankind utter misery and desolation. It will be nothing less than a betrayal of the Divine Cause.
  

05.05 - Of Some Supreme Mysteries, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
  
   The Dark Power tries to work in the self-same way; but it cannot touch you, even though you oppose it, if from the outset you are armed with the protection of the Divine Force.
  

05.28 - God Protects, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
  
   The conditions under which the Divine's protection can come are simple enough, but difficult to fulfil completely and thoroughly. The ideal conditions that ensure absolute safety are an absolute trust and reliance on the Divine Force, a tranquillity and fearlessness that nothing shakes, .whatever the appearances at the moment, the spirit and attitude of an unreserved self-giving that whatever one is and one has is God's. Between that perfect state at the peak of consciousness and the doubting and hesitant and timid mind at the lower end that of St. Peter, forexample, at his weakest moment there are various gradations of the conditions fulfilled and the protection given is variable accordingly. Not that the Divine Grace acts or has to act according to any such hard and fast rule of mechanics, there is no such mathematical Law of Protection in the scheme of Providence. And yet on the whole and generally speaking Providence, Divine Intervention, acts more or less successfully according to the degree of the soul's wakefulness on the plane that needs and possesses the protection.
  

07.10 - Diseases and Accidents, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
  
   But you must understand it is not the working of thought, ordinary thought. The thought may be as good in one as in the other. It all depends upon the moment of choice. There are people who know to react in the right manner and at the right moment. It is the character that matters. Such people have a wakeful, alert consciousness; they are not asleep, they are on the watch constantly within themselves. And at the right moment they call for the aid, they invoke the Divine Force, yes, exactly at the right moment. And the danger is warded off. On the other hand, whenever there is something going wrong, some dislocation in the being, if you are seized by fear, dark foreboding or defeatism in the consciousness, then you are done for.
  

08.04 - Doing for Her Sake, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
  
   Whatever you dostudy or sportsyou must, think of the Divine in doing it. It is not a very difficult thing after all. At first you may do it as a kind of preparation to make yourself capable of receiving the Divine Force, and then as service to help in the collective work. You can do it not for personal gain but in order to be ready for the Divine Work.
  
  --
  
   If you are doing long jump, for example, it should not be merely for the pleasure of doing it, it is with the idea of making your body more perfect in its functioning, an instrument more fit to receive the Divine Forces and to manifest them.
  

08.33 - Opening to the Divine, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
  
   You are to open yourself to the Divine and receive Him. Usually you open yourself in all directions to everything and everybody in the world. You open your surface being and receive there all sorts of influences from all quarters. So inside you there-comes about what we can call a hotch-potch of all contrary and contradictory movements: and that creates difficulties without number. Now instead of that, live away from the surface, from the outside and open up to the Divine and receive nothing hut the Divine Force. If you can do that all difficulties practically disappear. But, of course, the trouble is there. Unless one is alchemically conditioned, it is an impossibility to have relations with people, to talk to them, to deal with them, have interchanges with them and yet not absorb something out of them. If one can surround oneself with an atmosphere that acts as a filter, then all that come from outside are checked and sifted before they reach you or touch you. That needs a good training and a large experience. That is why people in ancient days who wanted an easier path took to solitude, into the depths of the forest, on the top of a hill or under a cave so that they might not have to deal with people for that naturally reduces undesirable interchanges. Only, it has also been found that such people begin to take an enormous interest in the life of animals and plants instead of men: for it is indeed difficult to do without interchange with something or other. So the best thing would be to face the problem squarely, to clo the yourself with an atmosphere totally concentrated on the Divine so that whatever passes across is filtered in its passage. And further, there is the question of food. The body is obliged to take in foreign matter in order to subsist, it would therefore absorb at the same time a fair quantity of inert and unconscious forces or that of some not very desirable consciousness. I once spoke to you of the consciousness that one absorbs with food, there is also unconsciousness that one absorbs in the same way. That is why in many systems of Yoga you are advised to offer first to the Divine your food and then eat it: it means calling down the Divine into your food before absorbing it. Offering means putting in contact: the food is put in contact with type Divine, i.e. put under His influence. This is a very good, a very useful procedure; if you knew how to do it, it would diminish very much the labour of the inner transformation that one has to do. For in the world we live in solidarity with all others. You cannot take in a single breath of air without absorbing the vibrations, the numberless vibrations that come from all kinds of movements and all kinds of people. So if you want to keep yourself intact, you must, as I have said, maintain yourself in the condition of a filter allowing nothing undesirable to enter. Or put on a mask as one does when crossing an infected and poisoned locality, or do something similar.
  

1.01 - The Four Aids, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  15:Always indeed it is the higher Power that acts. Our sense of personal effort and aspiration comes from the attempt of the egoistic mind to identify itself in a wrong and imperfect way with the workings of the Divine Force. It persists in applying to experience on a supernormal plane the ordinary terms of mentality which it applies to its normal experiences in the world. In the world we act with the sense of egoism; we claim the universal forces that work in us as our own; we claim as the effect of our personal will, wisdom, force, virtue the selective, formative, progressive action of the Transcendent in this frame of mind, life and body. Enlightenment brings to us the knowledge that the ego is only an instrument; we begin to perceive and feel that these things are our own in the sense that they belong to our supreme and integral Self, one with the Transcendent, not to the instrumental ego. Our limitations and distortions are our contri bution to the working; the true power in it is the Divine's. When the human ego realises that its will is a tool, its wisdom ignorance and childishness, its power an infant's groping, its virtue a pretentious impurity, and learns to trust itself to that which transcends it, that is its salvation. The apparent freedom and self-assertion of our personal being to which we are so profoundly attached, conceal a most pitiable subjection to a thousand suggestions, impulsions, forces which we have made extraneous to our little person. Our ego, boasting of freedom, is at every moment the slave, toy and puppet of countless beings, powers, forces, influences in universal Nature. The self-abnegation of the ego in the Divine is its self-fulfilment; its surrender to that which transcends it is its liberation from bonds and limits and its perfect freedom.
  
  --
  
  32:The Teacher of the integral Yoga will follow as far as he may the method of the Teacher within us. He will lead the disciple through the nature of the disciple. Teaching, example, influence, -- these are the three instruments of the Guru. But the wise Teacher will not seek to impose himself or his opinions on the passive acceptance of the receptive mind; he will throw in only what is productive and sure as a seed which will grow under the divine fostering within. He will seek to awaken much more than to instruct; he will aim at the growth of the faculties and the experiences by a natural process and free expansion. He will give a method as an aid, as a utilisable device, not as an imperative formula or a fixed routine. And he will be on his guard against any turning of the means into a limitation, against the mechanising of process. His whole business is to awaken the divine light and set working the Divine Force of which he himself is only a means and an aid, a body or a channel.
  

1.01 - Two Powers Alone, #The Mother With Letters On The Mother, #Sri Aurobindo, #Integral Yoga
  12:Reject too the false and indolent expectation that the divine Power will do even the surrender for you. The Supreme demands your surrender to her, but does not impose it: you are free at every moment, till the irrevocable transformation comes, to deny and to reject the Divine or to recall your self-giving, if you are willing to suffer the spiritual consequence. Your surrender must be self-made and free; it must be the surrender of a living being, not of an inert automaton or mechanical tool.
  13:An inert passivity is constantly confused with the real surrender, but out of an inert passivity nothing true and powerful can come. It is the inert passivity of physical Nature that leaves it at the mercy of every obscure or undivine influence. A glad and strong and helpful submission is demanded to the working of the Divine Force, the obedience of the illumined disciple of the Truth, of the inner Warrior who fights against obscurity and falsehood, of the faithful servant of the Divine.
  14:This is the true attitude and only those who can take and keep it, preserve a faith unshaken by disappointments and difficulties and shall pass through the ordeal to the supreme victory and the great transmutation.

1.02 - Karmayoga, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  
  Yoga is communion with God for knowledge, for love or for work. The Yogin puts himself into direct relation with that which is omniscient and omnipotent within man and without him. He is in tune with the infinite, he becomes a channel for the strength of God to pour itself out upon the world whether through calm benevolence or active beneficence. When a man rises by putting from him the slough of self and lives for others and in the joys and sorrows of others; - when he works perfectly and with love and zeal, but casts away the anxiety for results and is neither eager for victory nor afraid of defeat; - when he devotes all his works to God and lays every thought, word and deed as an offering on the divine altar; - when he gets rid of fear and hatred, repulsion and disgust and attachment, and works like the forces of Nature, unhasting, unresting, inevitably, perfectly; - when he rises above the thought that he is the body or the heart or the mind or the sum of these and finds his own and true self; - when he becomes aware of his immortality and the unreality of death; - when he experiences the advent of knowledge and feels himself passive and the Divine Force working unresisted through his mind, his speech, his senses and all his organs; - when having thus abandoned whatever he is, does or has to the Lord of all, the Lover and Helper of mankind, he dwells permanently in
  Him and becomes incapable of grief, disquiet or false excitement,

1.02 - Self-Consecration, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  26:In the first movement of self-preparation, the period of personal effort, the method we have to use is this concentration of the whole being on the Divine that it seeks and, as its corollary, this constant rejection, throwing out, katharsis, of all that is not the true Truth of the Divine. An entire consecration of all that we are, think, feel and do will be the result of this persistence. This consecration in its turn must culminate in an integral self-giving to the Highest; for its crown and sign of completion is the whole nature's all-comprehending absolute surrender. In the second stage of the Yoga, transitional between the human and the divine working, there will supervene an increasing purified and vigilant passivity, a more and more luminous divine response to the Divine Force, -- but not to any other; and there will be as a result the growing inrush of a great and conscious miraculous working from above. In the last period there is no effort at all, no set method, no fixed sadhana; the place of endeavour and Tapasya will be taken by a natural, simple, powerful and happy disclosing of the flower of the Divine out of the bud of a purified and perfected terrestrial nature. These are the natural successions of the action of the Yoga.
  

1.04 - Religion and Occultism, #Words Of The Mother III, #The Mother, #Integral Yoga
  What is symbolised by the waterfall in the picture you have given me? Is it not the current of your serene peace and of your divine force which constantly floods me?
  Yes, it is the symbol of the descent of the Divine Forces upon the physical plane.
  

1.04 - The Divine Mother - This Is She, #Twelve Years With Sri Aurobindo, #Nirodbaran, #Integral Yoga
  
  Take, for instance, the construction of Golconde. I am not going to enter into an elaborate description of its development. Considering that our resources in men and money were then limited, how such a magnificent building was erected is a wonder. An American architect with his Japanese and Czechoslovakian assistants foregathered. Old buildings were demolished, our sadhaks along with the paid workers laboured night and day and as if from a void, the spectacular mansion rose silently and slowly like a giant in the air. It is a story hardly believable for Pondicherry of those days. But my wonder was at the part the Mother played in it, not inwardly which is beyond my depth but in the daylight itself. She was in constant touch with the work through her chosen instruments. As many sadhaks as possible were pressed into service there; to anyone young or old asking for work, part time, whole time, her one cry: "Go to Golconde, go to Golconde." It was one of her daily topics with Sri Aurobindo who was kept informed of the difficulties, troubles innumerable, and at the same time, of the need of his force to surmount "them. Particularly when rain threatened to impede or spoil some important part of the work, she would invoke his special help: for instance, when the roof was to be built. How often we heard her praying to Sri Aurobindo, "Lord, there should be no rain now." Menacing clouds had mustered strong, stormy west winds blowing ominously, rain imminent, and torrential Pondicherry rain! We would look at the sky and speculate on the result of the fight between the Divine Force and the natural force. the Divine Force would of course win: slowly the Fury would leash her forces and withdraw into the cave. But as soon as the intended object was achieved, a deluge swept down as if in revenge. Sri Aurobindo observed that that was often the rule. During the harvesting season too, S.O.S. signals would come to Sri Aurobindo through the Mother to stop the rain. He would smile and do his work silently. If I have not seen any other miracle, I can vouch for this one repeated more than once. During the roof-construction, work had to go on all night long and the Mother would mobilise and marshal all the available Ashram hands and put them there. With what cheer and ardour our youth jumped into the fray at the call of the Mother, using often Sri Aurobindo's name to put more love and zeal into the strenuous enterprise! We felt the vibration of a tremendous energy driving, supporting, inspiring the entire collective body. This was how Golconde, an Ashram guest house, was built, one of the wonders of modern architecture lavishly praised by many visitors. Let me quote the relevant portion of a letter from Sri Aurobindo, written in 1945 with regard to Golconde:
  
  --
  
  Now to finish the medical story with one or two positive examples. A striking case of cure by the yogic force was that of Champaklal's. He had corneal ulcer and iritis. I took him to the local eye-specialist who advised him complete rest. He was obliged to stop his service of the Master, a blow much more painful to him than the illness. Awfully dejected, he passed his days in an inert resignation in bed showing no sign of improvement. The Mother and Sri Aurobindo would listen quietly to my report till one day the Mother paid him a visit. On her return, she told Sri Aurobindo, "The case is serious; he must not remain in bed one moment longer; he should resume work." I was speechless. I could not make out on what ground she made that observation. Subjective or objective? I knew of course from my previous medical experience that she sees beyond our sight. The bandage was removed and he rejoined work. Curiously enough, he became all right in two or three days without any treatment whatsoever. Apart from the Divine Force, the psychological factor, the sense of active physical nearness to Sri Aurobindo, must have counted a lot.
  
  --
  
  We have seen cases in which the lack of proper psychological conditions prevented the effective intervention by the Divine Force. Now I shall cite a serious case where, Sri Aurobindo himself declared, the divine intervention had its full effect.
  
  --
  
  To say a few words about the success of a case by the Divine Force or its failure Sri Aurobindo has never maintained that the Force is infallible. Only the Supramental Force is a "dead cert". But it is extremely difficult to bring it down. Short of that, everything is a play of possibility where many factors count: the doctor, the patient, the environment. The Force is not a magician, as we understand the word. It takes into account all these factors, particularly the faith and openness of the patient as in this case. If the patient's soul wants to leave the body, the Force cannot compel it to remain. In short, it is a complex tangle of forces that has to be dealt with, each case different from another and there is no universal rule that can be applied to all. Nevertheless, if two cases have failed, we have seen other serious ones where the cause of success was beyond all doubt.
  
  --
  
  My aim in drawing this picture of the Mother is not merely to demonstrate her dynamism. There have been quite a number of people in the world, Napoleon for example, who had a magnificent vital energy, but they are of a different category. Here all her actions are symbolic, they are the expressions of the Divine Force, chit shakti, she embodies, and that force she has given freely to the young ones as she had done to the older generation. It infiltrates everything that it comes in contact with; she leaves a part of her Divine Presence wherever she goes. She has said also she never forgets any person who has come in contact with her even for a moment! The person finds a place in her Divine Consciousness. Sri Aurobindo said to me that with each one of us here she has her emanation. I believe that would be in some sense true for all those who have come in contact with her, and it would help them through life's strenuous and perilous journey.
  

1.05 - Morality and War, #Words Of The Mother III, #The Mother, #Integral Yoga
  *
  Dont worry about Hitler. No asuric force can stand eternally against the Divine Force and the hour of his defeat is bound to come.
  

1.05 - The Ascent of the Sacrifice - The Psychic Being, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
     For the same reason the ethical solution is insufficient; for an ethical rule merely puts a bit in the mouth of the wild horses of Nature and exercises over them a difficult and partial control, but it has no power to transform Nature so that she may move in a secure freedom fulfilling the intuitions that proceed from a divine self-knowledge. At best its method is to lay down limits, to coerce the devil, to put the wall of a relative and very doubtful safety around us. This or some similar device of self-protection may be necessary for a time whether in ordinary life or in Yoga; but in Yoga it can only be the mark of a transition. A fundamental transformation and a pure wideness of spiritual life are the aim before us and, if we are to reach it, we must find a deeper solution, a surer supra-ethical dynamic principle. To be spiritual within, ethical in the outside life, this is the ordinary religious solution, but it is a compromise; the spiritualisation of both the inward being and the outward life and not a compromise between life and the spirit is the goal of which we are the seekers. Nor can the human confusion of values which obliterates the distinction between spiritual and moral and even claims that the moral is the only true spiritual element in our nature be of any use to us; for ethics is a mental control and the limited erring mind is not and cannot be the free and everluminous Spirit. It is equally impossible to accept the gospel that makes life the one aim, takes its elements fundamentally as they are and only calls in a half-spiritual or pseudo-spiritual light to flush and embellish it. Inadequate too is the very frequent attempt at a misalliance between the vital and the spiritual, a mystic experience within with an aestheticised intellectual and sensuous Paganism or exalted hedonism outside leaning upon it and satisfying itself in the glow of a spiritual sanction; for this too is a precarious and never successful compromise and it is as far from the divine Truth and its integrality as the puritanic opposite. These are all stumbling solutions of the fallible human mind groping for a transaction between the high spiritual summits and the lower pitch of the ordinary mind-motives and life-motives. Whatever partial truth may be hidden behind them, that truth can only be accepted when it has been raised to the spiritual level, tested in the supreme Truth-Consciousness and extricated from the soil and error of the Ignorance.
     In sum, it may be safely affirmed that no solution offered can be anything but provisional until a supramental Truth-Consciousness is reached by which the appearances of things are put in their place and their essence revealed and that in them which derives straight from the spiritual essence. In the meanwhile our only safety is to find a guiding law of spiritual experience -- or else to liberate a light within that can lead us on the way until that greater direct Truth-Consciousness is reached above us or born within us. For all else in us that is only outward, all that is not a spiritual sense or seeing, the constructions, representations or conclusions of the intellect, the suggestions or instigations of the Life-force, the positive necessities of physical things are sometimes half-lights, sometimes false lights that can at best only serve for a while or serve a little and for the rest either detain or confuse us. The guiding law of spiritual experience can only come by an opening of human consciousness to the Divine Consciousness; there must be the power to receive in us the working and comm and and dynamic presence of the Divine shakti and surrender ourselves to her control; it is that surrender and that control which bring the guidance. But the surrender is not sure, there is no absolute certitude of the guidance so long as we are besieged by mind formations and life impulses and instigations of ego which may easily betray us into the hands of a false experience. This danger can only be countered by the opening of a now nine-tenths concealed inmost soul or psychic being that is already there but not commonly active within us. That is the inner light we must liberate; for the light of this inmost soul is our one sure illumination so long as we walk still amidst the siege of the Ignorance and the Truth-Consciousness has not taken up the entire control of our Godward endeavour. The working of the Divine Force in us under the conditions of the transition and the light of the psychic being turning us always towards a conscious and seeing obedience to that higher impulsion and away from the demands and instigations of the Forces of the Ignorance, these between them create an ever progressive inner law of our action which continues till the spiritual and supramental can be established in our nature. In the transition there may well be a period in which we take up all life and action and offer them to the Divine for purification, change and deliverance of the truth within them, another period in which we draw back and build a spiritual wall around us admitting through its gates only such activities as consent to undergo the law of the spiritual transformation, a third in which a free and all-embracing action, but with new forms fit for the utter truth of the Spirit, can again be made possible. These things, however, will be decided by no mental rule but in the light of the soul within us and by the ordaining force and progressive guidance of the Divine Power that secretly or overtly first impels, then begins clearly to control and order and finally takes up the whole burden of the Yoga.
     In accordance with the triple character of the sacrifice we may divide works too into a triple order, the works of Knowledge, the works of Love, the works of the Will-in-Life, and see how this more plastic spiritual rule applies to each province and effects the transition from the lower to the higher nature.

1.06 - Five Dreams, #Twelve Years With Sri Aurobindo, #Nirodbaran, #Integral Yoga
  
  August 15th is my own birthday and it is naturally gratifying to me that it should have assumed this vast significance. I take this coincidence, not as a fortuitous accident, but as the sanction and seal of the Divine Force that guides my steps on the work with which I began life, the beginning of its full fruition. Indeed, on this day I can watch almost all the world-movements which I hoped to see fulfilled in my lifetime, though then they looked like impracticable dreams, arriving at fruition or on their way to achievement. In all these movements free India may well play a large part and take a leading position.
  

1.06 - The Ascent of the Sacrifice 2 The Works of Love - The Works of Life, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
   and almost fantastically subrational, but of an immense potency for the earth-life. Again behind our mind, our life, our conscious physical there is a larger subliminal consciousness, - there are inner mental, inner vital, inner more subtle physical reaches supported by an inmost psychic existence which is the animating soul of all the rest; and in these hidden reaches too lie a mass of numerous pre-existent personalities which supply the material, the motive-forces, the impulsions of our developing surface existence. For in each one of us here there may be one central person, but also a multitude of subordinate personalities created by the past history of its manifestation or by expressions of it on these inner planes which support its present play in this external material cosmos. And while on our surface we are cut off from all around us except through an exterior mind and sense contact which delivers but little of us to our world or of our world to us, in these inner reaches the barrier between us and the rest of existence is thin and easily broken; there we can feel at once
  - not merely infer from their results, but feel directly - the action of the secret world-forces, mind-forces, life-forces, subtle physical forces that constitute universal and individual existence; we shall even be able, if we will but train ourselves to it, to lay our hands on these world-forces that throw themselves on us or surround us and more and more to control or at least strongly modify their action on us and others, their formations, their very movements. Yet again, above our human mind are still greater reaches superconscient to it and from there secretly descend influences, powers, touches which are the original determinants of things here and, if they were called down in their fullness, could altoge ther alter the whole make and economy of life in the material universe. It is all this latent experience and knowledge that the Divine Force working upon us by our opening to it in the integral Yoga, progressively reveals to us, uses and works out the consequences as means and steps towards a transformation of our whole being and nature. Our life is thenceforth no longer a little rolling wave on the surface, but interpenetrant if not coincident with the cosmic life. Our spirit, our self rises not only into an inner identity with some wide cosmic Self but into
  

1.07 - The Literal Qabalah (continued), #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  God or Ain Soph. The Zohar teaches distinctly that the
  Sephiros are simply kechleem, vessels or channels through which the Divine Forces of creative evolution manifest themselves. The Sephiros to which Father and Mother are allocated are not Ain Soph. Permeated and sustained by the Infinite Life though they always are, they are realized to be but manifestations.
  

1.08 - The Gods of the Veda - The Secret of the Veda, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
  
  We are accustomed to speak of the Visvadevas as if they were a separate class of deities, like the Adityas, Maruts or Rudras; but the Veda uses the expression Vive devsah, which in the absence of any other meaning for viva, we must render simply All gods. We shall suppose for the present that when the expression is used, the gods generally and in the mass, whether apart from the great Thirty-three or including them, are invoked,the gods in their general character as supporters and agents of all internal & external activity, charshanidhritah, without distinction of names or special faculty. A rich and many-sided activity is contemplated; the mass of the Divine Forces that support the world action in man are summoned to their functions.
  

1.107 - The Bestowal of a Divine Gift, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  
  Nobody can say what happens. No one can go there and see what happens. Dharma-megha samadhi is only a term which is defined in various ways, but it is said to be a divine gift which is bestowed upon the seeker by the powers that be the Divine Forces that guard the cosmos. Rapturous descriptions of this condition can be found in such scriptures as the Yoga Vasishtha where we are told that even the divine beings, the guardians of the cosmos, become our servants. The guardians of the cosmos become the servants of this man. Such things are told in the Yoga Vasishtha and other scriptures of that kind.
  

1.11 - Correspondence and Interviews, #Twelve Years With Sri Aurobindo, #Nirodbaran, #Integral Yoga
  
  Munshi was one of the prominent leaders of India at that time. He was to observe later: "He (Sri Aurobindo) saw into the heart of things. His perception of the political situation in India was always unerring. When the world war came in 1939 it was he of the unerring eye who said that the triumph of England and France was he triumph of the Divine Forces over the demoniac forces. He spoke again when Sir Stafford Cripps came with his first proposal. He said, 'India should accept it.' We rejected the advice... but today we realise that if the first proposal had been accepted, there would have been no partition, no refugees, and no Kashmir problem."
  

1.11 - The Master of the Work, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
     The Master of our works respects our nature even when he is transforming it; he works always through the nature and not by any arbitrary caprice. This imperfect nature of ours contains the materials of our perfection, but inchoate, distorted, misplaced, thrown together in disorder or a poor imperfect order. All this material has to be patiently perfected, purified, reorganised, new-moulded and transformed, not backed and hewn and slam or mutilated, not obliterated by simple coercion and denial. This world and we who live in it are his creation and manifestation, and he deals with it and us in a way our narrow and ignorant mind cannot understand unless it falls silent and opens to a divine knowledge. In our errors is the substance of a truth which labours to reveal its meaning to our groping intelligence. The human intellect cuts out the error and the truth with it and replaces it by another half-truth half-error; but the Divine Wisdom suffers our mistakes to continue until we are able to arrive at the truth hidden and protected under every false cover. Our sins are the misdirected steps of a seeking Power that aims, not at sin, but at perfection, at something that we might call a divine virtue. Often they are the veils of a quality that has to be transformed and delivered out of this ugly disguise: otherwise, in the perfect providence of things, they would not have been suffered to exist or to continue. The Master of our works is neither a blunderer nor an indifferent witness nor a dallier with the luxury of unneeded evils. He is wiser than our reason and wiser than our virtue.
     Our nature is not only mistaken in will and ignorant in knowledge but weak in power; but the Divine Force is there and will lead us if we trust in it and will use our deficiencies and our powers for the divine purpose. If we fail in our immediate aim, it is because he has intended the failure; often our failure or ill-result is the right road to a truer issue than an immediate and complete success would have put in our reach. If we suffer, it is because something in us has to be prepared for a rarer possibility of delight. If we stumble, it is to learn in the end the secret of a more perfect walking. Let us not be in too furious a haste to acquire even peace, purity and perfection. Peace must be ours, but not the peace of an empty or devastated nature or of slam or mutilated capacities incapable of unrest because we have made them incapable of intensity and fire and force. Purity must be our aim, but not the purity of a void or of a bleak and rigid coldness. Perfection is demanded of us, but not the perfection that can exist only by confining its scope within narrow limits or putting an arbitrary full stop to the ever self-extending scroll of the Infinite. Our object is to change into the divine nature, but the divine nature is not a mental or moral but a spiritual condition, difficult to achieve, difficult even to conceive by our intelligence. The Master of our work and our Yoga knows the thing to be done, and we must allow him to do it in us by his own means and in his own manner.
     The movement of the Ignorance is egoistic at its core and nothing is more difficult for us than to get rid of egoism while yet we admit personality and adhere to action in the half-light and half-force of our unfinished nature. It is easier to starve the ego by renouncing the impulse to act or to kill it by cutting away from us all movement of personality. It is easier to exalt it into self-forgetfulness immersed in a trance of peace or an ecstasy of divine Love. But our more difficult problem is to liberate the true Person and attain to a divine manhood which shall be the pure vessel of a divine force and the perfect instrument of a divine action. Step after step has to be firmly taken; difficulty after difficulty has to be entirely experienced and entirely mastered. Only the Divine Wisdom and Power can do this for us and it will do all if we yield to it in an entire faith and follow and assent to its workings with a constant courage and patience.

1.15 - The Possibility and Purpose of Avatarhood, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  
  The idea of the Avatar is not indeed indispensable to its scheme, but it comes in naturally into it as a perfectly rational and logical conception. For all here is God, is the Spirit or Self-existence, is Brahman, ekamevadvityam, - there is nothing else, nothing other and different from it and there can be nothing else, can be nothing other and different from it; Nature is and can be nothing else than a power of the divine consciousness; all beings are and can be nothing else than inner and outer, subjective and objective soul-forms and bodily forms of the divine being which exist in or result from the power of its consciousness. Far from the Infinite being unable to take on finiteness, the whole universe is nothing else but that; we can see, look as we may, nothing else at all in the whole wide world we inhabit. Far from the Spirit being incapable of form or disdaining to connect itself with form of matter or mind and to assume a limited nature or a body, all here is nothing but that, the world exists only by that connection, that assumption. Far from the world being a mechanism of law with no soul or spirit intervening in the movement of its forces or the action of its minds and bodies, - only some original indifferent Spirit passively existing somewhere outside or above it, - the whole world and every particle of it is on the contrary nothing but the Divine Force in action and that divine force determines and governs its every movement, inhabits its every form, possesses here every soul and mind; all is in God and in him moves and has its being, in all he is, acts and displays his being; every creature is the disguised Narayana.
  

1.17 - The Divine Birth and Divine Works, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  
  HE WORK for which the Avatar descends has like his birth a double sense and a double form. It has an outward side of the Divine Force acting upon the external world in order to maintain there and to reshape the divine law by which the Godward effort of humanity is kept from decisive retrogression and instead decisively carried forward in spite of the rule of action and reaction, the rhythm of advance and relapse by which Nature proceeds. It has an inward side of the Divine Force of the Godward consciousness acting upon the soul of the individual and the soul of the race, so that it may receive new forms of revelation of the Divine in man and may be sustained, renewed and enriched in its power of upward self-unfolding. The
  Avatar does not descend merely for a great outward action, as the pragmatic sense in humanity is too often tempted to suppose.

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