classes ::: Grace, Divine, God, power, thing,
children :::
branches :::
see also :::

Instances - Definitions - Quotes - Chapters - Wordnet - Webgen


object:the Divine Grace
class:Grace
class:Divine
classt:Integral Yoga
class:God
class:power
class:thing
order:2nd

--- QUOTES
Leave all care to the Divine Grace, including your progress, and you will be in peace.
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.
"Truly, the divine Grace is infinite."
There are two powers that alone can effect in their conjunction the great and difficult thing which is the aim of our endeavour, a fixed and unfailing aspiration that calls from below and a supreme Grace from above that answers.
~ Sri Aurobindo, The Mother With Letters On The Mother [T4



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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
Life_without_Death
Questions_And_Answers_1950-1951
Questions_And_Answers_1953
The_Integral_Yoga
Words_Of_The_Mother_II
Words_Of_The_Mother_III

IN CHAPTERS TITLE
09.04_-_The_Divine_Grace
10.12_-_The_Divine_Grace_and_Love
1.4.01_-_The_Divine_Grace_and_Guidance
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
1956-08-01_-_Value_of_worship_-_Spiritual_realisation_and_the_integral_yoga_-_Symbols,_translation_of_experience_into_form_-_Sincerity,_fundamental_virtue_-_Intensity_of_aspiration,_with_anguish_or_joy_-_The_divine_Grace
3.03_-_Faith_and_the_Divine_Grace

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
0.02_-_Letters_to_a_Sadhak
0.06_-_Letters_to_a_Young_Sadhak
0.09_-_Letters_to_a_Young_Teacher
01.08_-_Walter_Hilton:_The_Scale_of_Perfection
0.10_-_Letters_to_a_Young_Captain
01.12_-_Goethe
01.13_-_T._S._Eliot:_Four_Quartets
0.11_-_Letters_to_a_Sadhak
0.14_-_Letters_to_a_Sadhak
02.01_-_The_World_War
02.02_-_The_Message_of_the_Atomic_Bomb
03.01_-_The_New_Year_Initiation
03.02_-_Yogic_Initiation_and_Aptitude
03.03_-_Arjuna_or_the_Ideal_Disciple
04.07_-_Readings_in_Savitri
04.09_-_Values_Higher_and_Lower
05.12_-_The_Soul_and_its_Journey
05.28_-_God_Protects
05.29_-_Vengeance_is_Mine
05.30_-_Theres_a_Divinity
06.29_-_Towards_Redemption
06.36_-_The_Mother_on_Herself
07.07_-_Freedom_and_Destiny
07.10_-_Diseases_and_Accidents
07.37_-_The_Psychic_Being,_Some_Mysteries
08.28_-_Prayer_and_Aspiration
08.38_-_The_Value_of_Money
09.03_-_The_Psychic_Being
09.04_-_The_Divine_Grace
09.05_-_The_Story_of_Love
10.03_-_Life_in_and_Through_Death
10.11_-_Beyond_Love_and_Hate
10.12_-_The_Divine_Grace_and_Love
10.13_-_Go_Through
1.01_-_Two_Powers_Alone
10.24_-_Savitri
10.29_-_Gods_Debt
1.03_-_The_Gods,_Superior_Beings_and_Adverse_Forces
1.05_-_Morality_and_War
1.05_-_War_And_Politics
1.07_-_Incarnate_Human_Gods
1.08_-_Attendants
1.2.01_-_The_Call_and_the_Capacity
1.2.04_-_Sincerity
1.2.07_-_Surrender
1.2.08_-_Faith
1.2.11_-_Patience_and_Perseverance
1.24_-_The_Killing_of_the_Divine_King
1.4.01_-_The_Divine_Grace_and_Guidance
1928_12_28p
1929-06-23_-_Knowledge_of_the_Yogi_-_Knowledge_and_the_Supermind_-_Methods_of_changing_the_condition_of_the_body_-_Meditation,_aspiration,_sincerity
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
1951-05-05_-_Needs_and_desires_-_Discernment_-_sincerity_and_true_perception_-_Mantra_and_its_effects_-_Object_in_action-_to_serve_-_relying_only_on_the_Divine
1953-06-03
1953-07-22
1953-08-19
1953-10-07
1953-11-18
1953-11-25
1953-12-16
1954-07-07_-_The_inner_warrior_-_Grace_and_the_Falsehood_-_Opening_from_below_-_Surrender_and_inertia_-_Exclusive_receptivity_-_Grace_and_receptivity
1954-07-21_-_Mistakes_-_Success_-_Asuras_-_Mental_arrogance_-_Difficulty_turned_into_opportunity_-_Mothers_use_of_flowers_-_Conversion_of_men_governed_by_adverse_forces
1954-08-04_-_Servant_and_worker_-_Justification_of_weakness_-_Play_of_the_Divine_-_Why_are_you_here_in_the_Ashram?
1954-09-22_-_The_supramental_creation_-_Rajasic_eagerness_-_Silence_from_above_-_Aspiration_and_rejection_-_Effort,_individuality_and_ego_-_Aspiration_and_desire
1954-09-29_-_The_right_spirit_-_The_Divine_comes_first_-_Finding_the_Divine_-_Mistakes_-_Rejecting_impulses_-_Making_the_consciousness_vast_-_Firm_resolution
1954-12-22_-_Possession_by_hostile_forces_-_Purity_and_morality_-_Faith_in_the_final_success_-Drawing_back_from_the_path
1955-02-09_-_Desire_is_contagious_-_Primitive_form_of_love_-_the_artists_delight_-_Psychic_need,_mind_as_an_instrument_-_How_the_psychic_being_expresses_itself_-_Distinguishing_the_parts_of_ones_being_-_The_psychic_guides_-_Illness_-_Mothers_vision
1955-03-09_-_Psychic_directly_contacted_through_the_physical_-_Transforming_egoistic_movements_-_Work_of_the_psychic_being_-_Contacting_the_psychic_and_the_Divine_-_Experiences_of_different_kinds_-_Attacks_of_adverse_forces
1955-04-06_-_Freuds_psychoanalysis,_the_subliminal_being_-_The_psychic_and_the_subliminal_-_True_psychology_-_Changing_the_lower_nature_-_Faith_in_different_parts_of_the_being_-_Psychic_contact_established_in_all_in_the_Ashram
1955-07-13_-_Cosmic_spirit_and_cosmic_consciousness_-_The_wall_of_ignorance,_unity_and_separation_-_Aspiration_to_understand,_to_know,_to_be_-_The_Divine_is_in_the_essence_of_ones_being_-_Realising_desires_through_the_imaginaton
1955-12-07_-_Emotional_impulse_of_self-giving_-_A_young_dancer_in_France_-_The_heart_has_wings,_not_the_head_-_Only_joy_can_conquer_the_Adversary
1956-01-25_-_The_divine_way_of_life_-_Divine,_Overmind,_Supermind_-_Material_body__for_discovery_of_the_Divine_-_Five_psychological_perfections
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
1956-04-04
1956-07-25_-_A_complete_act_of_divine_love_-_How_to_listen_-_Sports_programme_same_for_boys_and_girls_-_How_to_profit_by_stay_at_Ashram_-_To_Women_about_Their_Body
1956-08-01_-_Value_of_worship_-_Spiritual_realisation_and_the_integral_yoga_-_Symbols,_translation_of_experience_into_form_-_Sincerity,_fundamental_virtue_-_Intensity_of_aspiration,_with_anguish_or_joy_-_The_divine_Grace
1956-08-08_-_How_to_light_the_psychic_fire,_will_for_progress_-_Helping_from_a_distance,_mental_formations_-_Prayer_and_the_divine_-_Grace_Grace_at_work_everywhere
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
1956-08-22_-_The_heaven_of_the_liberated_mind_-_Trance_or_samadhi_-_Occult_discipline_for_leaving_consecutive_bodies_-_To_be_greater_than_ones_experience_-_Total_self-giving_to_the_Grace_-_The_truth_of_the_being_-_Unique_relation_with_the_Supreme
1956-11-21_-_Knowings_and_Knowledge_-_Reason,_summit_of_mans_mental_activities_-_Willings_and_the_true_will_-_Personal_effort_-_First_step_to_have_knowledge_-_Relativity_of_medical_knowledge_-_Mental_gymnastics_make_the_mind_supple
1957-01-23_-_How_should_we_understand_pure_delight?_-_The_drop_of_honey_-_Action_of_the_Divine_Will_in_the_world
1957-02-13_-_Suffering,_pain_and_pleasure_-_Illness_and_its_cure
1957-03-13_-_Our_best_friend
1957-03-20_-_Never_sit_down,_true_repose
1957-06-19_-_Causes_of_illness_Fear_and_illness_-_Minds_working,_faith_and_illness
1958-02-19_-_Experience_of_the_supramental_boat_-_The_Censors_-_Absurdity_of_artificial_means
1958-03-19_-_General_tension_in_humanity_-_Peace_and_progress_-_Perversion_and_vision_of_transformation
1958-04-02_-_Correcting_a_mistake
1958-05-10
1958-05-14_-_Intellectual_activity_and_subtle_knowing_-_Understanding_with_the_body
1958-07-09_-_Faith_and_personal_effort
1958_10_03
1958-11-26_-_The_role_of_the_Spirit_-_New_birth
1960_03_30
1960_04_07?_-_28
1960-10-25
1961-06-02
1962-02-03
1964-03-25
1964-08-26
1965-02-24
1966-11-19
1966-12-07
1967-03-22
1967-07-15
1968-07-06
1968-07-17
1968-08-28
1969-04-26
1969_10_17
1969_12_29?
1970-01-31
1970_03_05
1970_03_11
1970-07-04
1971-04-17
1971-08-11
1972-04-08
1972-08-19
2.05_-_Apotheosis
2.05_-_Blessings
2.07_-_The_Mother__Relations_with_Others
2.1.3.1_-_Students
2.1.3.4_-_Conduct
2.17_-_December_1938
2.2.3_-_Depression_and_Despondency
2.3.02_-_Opening,_Sincerity_and_the_Mother's_Grace
2.3.08_-_The_Mother's_Help_in_Difficulties
2.3.1_-_Ego_and_Its_Forms
2.3.2_-_Desire
2.4.2_-_Interactions_with_Others_and_the_Practice_of_Yoga
29.03_-_In_Her_Company
30.09_-_Lines_of_Tantra_(Charyapada)
3.01_-_Sincerity
3.03_-_Faith_and_the_Divine_Grace
3.1.3_-_Difficulties_of_the_Physical_Being
3.2.08_-_Bhakti_Yoga_and_Vaishnavism
3.2.4_-_Sex
4.03_-_Mistakes
4.04_-_Weaknesses
4.1.1_-_The_Difficulties_of_Yoga
4.1.2_-_The_Difficulties_of_Human_Nature
4.2.1_-_The_Right_Attitude_towards_Difficulties
4.2.5_-_Dealing_with_Depression_and_Despondency
4.3.1_-_The_Hostile_Forces_and_the_Difficulties_of_Yoga
4.3.3_-_Dealing_with_Hostile_Attacks
4.3.4_-_Accidents,_Possession,_Madness
7.02_-_The_Mind
7.03_-_The_Heart
BOOK_XIII._-_That_death_is_penal,_and_had_its_origin_in_Adam's_sin
new_computer
Talks_With_Sri_Aurobindo_1
Talks_With_Sri_Aurobindo_2
The_Coming_Race_Contents
the_Eternal_Wisdom

PRIMARY CLASS

Divine
God
Grace
power
thing
SEE ALSO

SIMILAR TITLES
the Divine Grace

DEFINITIONS

The Divine Grace is something not calculable, not bound by anything the intellect can fix as a condition, — though ordinarily some call, aspiration, intensity of the psychic being can awaken it, yet it acts sometimes without any apparent cause even of that kind.

The Divine Grace is there ready to act at every moment, but it manifests as one grows out of the Law of Ignorance into the



QUOTES [51 / 51 - 62 / 62]


KEYS (10k)

   32 The Mother
   17 Sri Aurobindo
   1 Nolini Kanta Gupta
   1 Joseph Campbell

NEW FULL DB (2.4M)

   32 The Mother
   17 Sri Aurobindo
   6 The Mother

1:With faith in the Divine Grace, all difficulties are solved.
   ~ The Mother,
2:Nobody can say, 'there is no hope for me.' because the Divine Grace is there.
   ~ The Mother, White Roses,
3:Faith is spontaneous knowledge in the psychic.
   ~ The Mother, Words Of The Mother II, Faith and the Divine Grace, Faith,
4:The Divine Grace comes in to help and save. ~ Sri Aurobindo, Letters on Yoga - II, The Divine Grace and Guidance,
5:But for one who has faith in the Divine Grace, the return to the Light becomes easy.
   ~ The Mother, Questions And Answers 1953, [T7],
6:Let us give ourselves without reserve to the Divine, so best shall we receive the Divine Grace.
   ~ The Mother, Words Of The Mother II,
7:The Grace is infinite for him who sincerely trusts the Grace.
   ~ The Mother, Words Of The Mother II, Trust in the Divine Grace and Help,
8:Any advice?

   Be steady and confident.
   ~ The Mother, Words Of The Mother II, Elements of Yoga, Faith and the Divine Grace, Confidence,
9:One has not only to be sincere but to be faithful through all. ~ Sri Aurobindo, Letters on Yoga - II, The Divine Grace and Guidance,
10:Faith is the surest guide in the darkest days. 16 August 1954
   ~ The Mother, Words Of The Mother II, Faith and the Divine Grace, FAITH [79],
11:Nobody can really help—only the Divine Grace. ~ Sri Aurobindo, Letters on Yoga - IV, Interactions with Others and the Practice of Yoga,
12:However long the journey may be and however great the traveller, at the end is always found exclusive reliance on the Divine Grace. ~ The Mother,
13:Be confident, you will become what you have to be and achieve what you have to do.
   ~ The Mother, Words Of The Mother II, Faith and the Divine Grace,
14:It is indispensable to keep the faith and the will to conquer. 2 May 1949
   ~ The Mother, Words Of The Mother II, Faith and the Divine Grace, FAITH [80],
15:It can come early or it can come late, but come it will if one is faithful in one’s call. ~ Sri Aurobindo, Letters on Yoga - II, The Divine Grace and Guidance,
16:So long as there is complete sincerity, the Divine Grace will be there and assist at every moment on the way. ~ Sri Aurobindo, Letters on Yoga - II, Sincerity,
17:Leave all care to the Divine Grace, including your progress, and you will be in peace.
   ~ The Mother, Words Of The Mother II, Trust in the Divine Grace and Help, [T2],
18:It is the Divine Grace that must be prayed for-if justice were to manifest, very few would be those who could stand in front of it.
   ~ The Mother, Words Of The Mother II,
19:The Divine knows best and one has to have trust in His wisdom and attune oneself with His will. ~ Sri Aurobindo, Letters on Yoga - II, The Divine Grace and Guidance,
20:The very best happens always to those who have put their entire trust in the Divine and in the Divine alone.
   ~ The Mother, Words Of The Mother II, Trust in the Divine Grace and Help,
21:When we trust in the Divine's Grace we get an unfailing courage. 15 May 1954
   ~ The Mother, Words Of The Mother II, Faith and the Divine Grace, TRUST IN THE DIVINE GRACE AND HELP [92],
22:It is when all seems lost that all can be saved. When you have lost confidence in your personal power, then you should have faith in the Divine Grace.
   ~ The Mother, Words Of The Mother II,
23:Without the Grace of the Divine nothing can be done, but for the full Grace to manifest the sadhak must make himself ready. ~ Sri Aurobindo, Letters on Yoga - II, The Divine Grace and Guidance,
24:...everything really depends on the Divine Grace and we should look towards the future with confidence and serenity, at the same time progressing as fast as we can.
   ~ The Mother, On Thoughts And Aphorisms,
25:An absolute faith and trust in the Grace is, in the last analysis, the Supreme Wisdom. 15 August 1956
   ~ The Mother, Words Of The Mother II, Faith and the Divine Grace, FAITH IN THE DIVINE AND HELP [106], [T9],
26:Very few are those who can stand firm on the rock of their faith and trust in the Divine.
   ~ The Mother, Words Of The Mother II, Elements of Yoga, Faith and the Divine Grace, Trust in the Divine Grace and Help,
27:The Grace and the help are always there for all who aspire for them and their power is limitless when received with faith and confidence.
   ~ The Mother, Words Of The Mother II, Faith in the Divine Grace and Help,
28:Length of time is no proof of an ultimate incapacity to arrive—it is only a sign that there is something in oneself which has to be overcome. ~ Sri Aurobindo, Letters on Yoga - II, The Divine Grace and Guidance,
29:Like the child who does not reason and has no care, trust thyself to the Divine that His will may be done.
   ~ The Mother, Words Of The Mother II, Elements of Yoga, Faith and the Divine Grace, Trust in the Divine Grace and Help,
30:Grace may sometimes bring undeserved or apparently undeserved fruits, but one can’t demand Grace as a right and privilege—for then it would not be Grace. ~ Sri Aurobindo, Letters on Yoga - II, The Divine Grace and Guidance,
31:Who is worthy or unworthy in front of the Divine Grace?

   All are children of the one and the same Mother. Her love is equally spread over all of them. But to each one She gives according to his nature and receptivity.
   ~ The Mother, Words Of The Mother II,
32:With each person the guidance works differently according to his nature, the conditions of his life, his cast of consciousness, his stage of development, his need of farther experience. ~ Sri Aurobindo, Letters on Yoga - II, The Divine Grace and Guidance,
33:If part of the being surrenders, but another part reserves itself, follows its own way or makes its own conditions, then each time that that happens, you are yourself pushing the divine Grace away from you.
   ~ Sri Aurobindo, The Mother With Letters On The Mother, [T6],
34:Yes, my child, the Nature can change, completely change with the practice of Yoga - nothing is impossible for the Divine Grace - it can transform a being so totally that all that seemed for it completely impossible becomes not only possible but done. ~ The Mother, White Roses, Huta, 12,
35:Psychic life in the universe is a work of the divine Grace. Psychic growth is a work of the divine Grace and the ultimate power of the psychic being over the physical-being will also be a result of the divine Grace. And the mind, if it wants to be at all useful, has only to remain very quiet, as quiet as it can, because if it meddles in it, it is sure to spoil everything.
   ~ The Mother, Questions And Answers 1955,
36: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],
37:The Divine Grace alone has the power to intervene and change the course of Universal Justice. The great work of the Avatar is to manifest the Divine Grace upon earth. To be a disciple of the Avatar is to become an instrument of the Divine Grace. The Mother is the great dispensatrix-through identity-of the Divine Grace, with a perfect knowledge-through identity-of the absolute mechanism of Universal Justice.
   ~ The Mother, Words Of The Mother II,
38:You cannot do anything alone. You must put yourself into the hands of the Divine Grace. When you feel lonely, miserable, and upset, at once you should call the Divine Grace and pray sincerely to the Grace to help and to do everything for you, because it is the Divine Grace which can do everything.

If you put everything into the hands of the Divine Grace, and worry less, you will be all right much quicker. 09-03-1957. ~ The Mother, MOTHER YOU SAID SO, BY HUTA (Page no.45),
39:First, once and for all, you should know that luck, good or bad, does not exist. What to our ignorance looks like luck is simply the result of causes we know nothing about. It is certain that for someone who has desires, when his desires are not satisfied, it is a sign that the Divine Grace is with him and wants, through experience, to make him progress rapidly, by teaching him that a willing and spontaneous surrender to the Divine Will is a much surer way to be happy in peace and light than the satisfaction of any desire.
   ~ Sri Aurobindo,
40:I feel sincerely that I want the Divine and nothing else. But when I am in contact with other people, when I am busy with things without any value, I naturally forget the Divine, my one goal. Is it insincerity? If not, then what does it mean?

   Yes. It is insincerity of the being, in which one part wants the Divine and another part wants something else. It is through ignorance and stupidity that the being is insincere. But with a persevering will and an absolute confidence in the Divine Grace, one can cure this insincerity.
   ~ The Mother, Words Of The Mother II,
41:What we call destiny is only in fact the result of the present condition of the being and the nature and energies it has accumulated in the past acting on each other and determining the present attempts and their future results. But as soon as one enters the path of spiritual life, this old predetermined destiny begins to recede. There comes in a new factor, the Divine Grace, the help of a higher Divine Force other than the force of Karma, which can lift the sadhak beyond the present possibilities of his nature. One's spiritual destiny is then the divine election which ensures the future.
   ~ Sri Aurobindo, Letters On Yoga - I, [T1],
42:The hostile forces have a certain self-chosen function: it is to test the condition of the individual, of the work, of the earth itself and their readiness for the spiritual descent and fulfilment. At every step of the journey, they are there attacking furiously, criticising, suggesting, imposing despondency or inciting to revolt, raising unbelief, amassing difficulties. No doubt, they put a very exaggerated interpretation on the rights given them by their function, making mountains even out of what seems to us a mole-hill. A little trifling false step or mistake and they appear on the road and clap a whole Himalaya as a barrier across it. But this opposition has been permitted from of old not merely as a test or ordeal, but as a compulsion on us to seek a greater strength, a more perfect self-knowledge, an intenser purity and force of aspiration, a faith that nothing can crush, a more powerful descent of the Divine Grace.
   ~ Sri Aurobindo, Letters On Yoga - IV,
43:There is nothing unintelligible in what I say about strength and Grace. Strength has a value for spiritual realisation, but to say that it can be done by strength only and by no other means is a violent exaggeration. Grace is not an invention, it is a face of spiritual experience. Many who would be considered as mere nothings by the wise and strong have attained by Grace; illiterate, without mental power or training, without "strength" of character or will, they have yet aspired and suddenly or rapidly grown into spiritual realisation, because they had faith or because they were sincere. ...

   Strength, if it is spiritual, is a power for spiritual realisation; a greater power is sincerity; the greatest power of all is Grace. I have said times without number that if a man is sincere, he will go through in spite of long delay and overwhelming difficulties. I have repeatedly spoken of the Divine Grace. I have referred any number of times to the line of the Gita:

   "I will deliver thee from all sin and evil, do not grieve." ~ Sri Aurobindo, Letters On Yoga - II,
44:
   Sweet Mother, Sri Aurobindo has said somewhere that if one surrenders to the Divine Grace, it will do everything for us. Therefore, what value has tapasya?

If you want to know what Sri Aurobindo has said on a given subject, you must at least read all that he has written on that subject. You will then see that he has apparently said the most contradictory things. But when one has read everything, and understood a little, one perceives that all the contradictions complement each other and are organised and unified into an integral synthesis. Here is another quotation from Sri Aurobindo which will show you that your question is based on ignorance. There are many others which you can read with interest and which will make your intelligence more supple: 'If there is not a complete surrender, then it is not possible to adopt the baby cat attitude; it becomes mere tamasic passivity calling itself surrender. If a complete surrender is not possible in the beginning, it follows that personal effort is necessary.' 16 December 1964
   ~ The Mother, Some Answers From The Mother, 308,
45:
   How can one "learn of pure delight"?

First of all, to begin with, one must through an attentive observation grow aware that desires and the satisfaction of desires give only a vague, uncertain pleasure, mixed, fugitive and altogether unsatisfactory. That is usually the starting-point.

   Then, if one is a reasonable being, one must learn to discern what is desire and refrain from doing anything that may satisfy one's desires. One must reject them without trying to satisfy them. And so the first result is exactly one of the first observations stated by the Buddha in his teaching: there is an infinitely greater delight in conquering and eliminating a desire than in satisfying it. Every sincere and steadfast seeker will realise after some time, sooner or later, at times very soon, that this is an absolute truth, and that the delight felt in overcoming a desire is incomparably higher than the small pleasure, so fleeting and mixed, which may be found in the satisfaction of his desires. That is the second step.

   Naturally, with this continuous discipline, in a very short time the desires will keep their distance and will no longer bother you. So you will be free to enter a little more deeply into your being and open yourself in an aspiration to... the Giver of Delight, the divine Element, the divine Grace. And if this is done with a sincere self-giving - something that gives itself, offers itself and expects nothing in exchange for its offering - one will feel that kind of sweet warmth, comfortable, intimate, radiant, which fills the heart and is the herald of Delight.    After this, the path is easy.
   ~ The Mother, Questions And Answers 1957-1958,
46:Man's refusal of the Divine Grace has been depicted very beautifully and graphically in a perfect dramatic form by Sri Aurobindo in Savitri. The refusal comes one by one from the three constituent parts of the human being. First of all man is a material being, a bodily creature, as such he is a being of ignorance and misery, of brutish blindness . He does not know that there is something other than his present state of misfortune and dark fate. He is not even aware that there may be anything higher or nobler than the ugliness he is steeped in. He lives on earth-life with an earth-consciousness, moves mechanically and helplessly through vicissitudes over which he has no control. Even so the material life is not a mere despicable thing; behind its darkness, behind its sadness, behind all its infirmities, the Divine Mother is there upholding it and infusing into it her grace and beauty. Indeed, she is one with this world of sorrows, she has in effect become it in her infinite pity and love so that this material body of hers may become conscious of its divine substance and manifest her true form. But the human being individualised and separated in egoistic consciousness has lost the sense of its inner reality and is vocal only in regard to its outward formulation. It is natural for physical man therefore to reject and deny the physical Godhead in him, he even curses it and wants to continue as he is.
He yells therefore in ignorance and anguish:
I am the Man of Sorrows, I am he
Who is nailed on the wide cross of the Universe . . .
I toil like the animal, like the animal die.
I am man the rebel, man the helpless serf...
I know my fate will ever be the same.
It is my Nature' s work that cannot change . . .
I was made for evil, evil is my lot;
Evil I must be and by evil live;
Nought other can I do but be myself;
What Nature made, that I must remain.2' ~ Nolini Kanta Gupta, On Savitri, 13,
47:I have already told you this several times. When you are in a particular set of circumstances and certain events take place, these events often oppose your desire or what seems best to you, and often you happen to regret this and say to yourself, "Ah! how good it would have been if it were otherwise, if it had been like this or like that", for little things and big things.... Then years pass by, events are unfolded; you progress, become more conscious, understand better, and when you look back, you notice―first with astonishment, then later with a smile―that those very circumstances which seemed to you quite disastrous or unfavourable, were exactly the best thing that could have happened to you to make you progress as you should have. And if you are the least bit wise you tell yourself, "Truly, the divine Grace is infinite."

So, when this sort of thing has happened to you a number of times, you begin to understand that in spite of the blindness of man and deceptive appearances, the Grace is at work everywhere, so that at every moment it is the best possible thing that happens in the state the world is in at that moment. It is because our vision is limited or even because we are blinded by our own preferences that we cannot discern that things are like this.

But when one begins to see it, one enters upon a state of wonder which nothing can describe. For behind the appearances one perceives this Grace―infinite, wonderful, all-powerful―which knows all, organises all, arranges all, and leads us, whether we like it or not, whether we know it or not, towards the supreme goal, that is, union with the Divine, the awareness of the Godhead and union with Him.

Then one lives in the Action and Presence of the Grace a life full of joy, of wonder, with the feeling of a marvellous strength, and at the same time with a trust so calm, so complete, that nothing can shake it any longer. ~ The Mother, Questions And Answers 1956, 8 August 1956,
48:I know perfectly well that pain and suffering and struggle and excesses of despair are natural - though not inevitable - on the way, - not because they are helps, but because they are imposed on us by the darkness of this human nature out of which we have to struggle into the Light. . . .

The dark path is there and there are many who make like the Christians a gospel of spiritual suffering; many hold it to be the unavoidable price of victory. It may be so under certain circumstances, as it has been in so many lives at least at the beginning, or one may choose to make it so. But then the price has to be paid with resignation, fortitude or a tenacious resilience. I admit that if borne in that way the attacks of the Dark Forces or the ordeals they impose have a meaning. After each victory gained over them, there is then a sensible advance; often they seem to show us the difficulties in ourselves which we have to overcome and to say, "Here you must conquer us and here."

But all the same it is a too dark and difficult way which nobody should follow on whom the necessity does not lie.

In any case one thing can never help and that is to despond always and say, "I am unfit; I am not meant for the Yoga." And worse still are these perilous mental formations such as you are always accepting that you must fare like X (one whose difficulty of exaggerated ambition was quite different from yours) and that you have only six years etc. These are clear formations of the Dark Forces seeking not only to sterilise your aspiration but to lead you away and so prevent your sharing in the fruit of the victory hereafter. I do not know what Krishnaprem has said but his injunction, if you have rightly understood it, is one that cannot stand as valid, since so many have done Yoga relying on tapasya or anything else but not confident of any Divine Grace. It is not that, but the soul's demand for a higher Truth or a higher life that is indispensable. Where that is, the Divine Grace whether believed in or not, will intervene. If you believe, that hastens and facilitates things; if you cannot yet believe, still the soul's aspiration will justify itself with whatever difficulty and struggle. ~ Sri Aurobindo, Letters On Yoga - IV,
49:
   "Without conscious occult powers, is it possible to help or protect from a distance somebody in difficulty or danger? If so, what is the practical procedure?"

Then a sub-question:

   "What can thought do?"

We are not going to speak of occult processes at all; although, to tell the truth, everything that happens in the invisible world is occult, by definition. But still, practically, there are two processes which do not exclude but complete each other, but which may be used separately according to one's preference.

   It is obvious that thought forms a part of one of the methods, quite an important part. I have already told you several times that if one thinks clearly and powerfully, one makes a mental formation, and that every mental formation is an entity independent of its fashioner, having its own life and tending to realise itself in the mental world - I don't mean that you see your formation with your physical eyes, but it exists in the mental world, it has its own particular independent existence. If you have made a formation with a definite aim, its whole life will tend to the realisation of this aim. Therefore, if you want to help someone at a distance, you have only to formulate very clearly, very precisely and strongly the kind of help you want to give and the result you wish to obtain. That will have its effect. I cannot say that it will be all-powerful, for the mental world is full of innumerable formations of this kind and naturally they clash and contradict one another; hence the strongest and the most persistent will have the best of it.

   Now, what is it that gives strength and persistence to mental formations? - It is emotion and will. If you know how to add to your mental formation an emotion, affection, tenderness, love, and an intensity of will, a dynamism, it will have a much greater chance of success. That is the first method. It is within the scope of all those who know how to think, and even more of those who know how to love. But as I said, the power is limited and there is great competition in that world.

   Therefore, even if one has no knowledge at all but has trust in the divine Grace, if one has the faith that there is something in the world like the divine Grace, and that this something can answer a prayer, an aspiration, an invocation, then, after making one's mental formation, if one offers it to the Grace and puts one's trust in it, asks it to intervene and has the faith that it will intervene, then indeed one has a chance of success.

   Try, and you will surely see the result.

   ~ The Mother, Questions And Answers 1956, 253,
50:10000 :::
   The Only Way Out:

... Once you have no more desires, no more attachments, once you have given up all necessity of receiving a reward from human beings, whoever they are - knowing that the only reward that is worth getting is the one that comes from the Supreme and that never fails - once you give up attachment to all exterior beings and things, you at once feel in your heart this Presence, this Force, this Grace that is always with you. And there is no other remedy. It's the only remedy, for everybody without exception. To all those who suffer, for the same thing that has to be said: all suffering is the sign that the surrender is not total. Then, when you feel in you a 'bang' like that, instead of saying, 'Oh, this is bad' or 'This circumstance is difficult,' you say, 'My surrender is not perfect.' Then it's all right. And then you feel the Grace that helps you and leads you, and you go on. And one day you emerge into that peace that nothing can trouble.
You answer to all the contrary forces, the contrary movements, the attacks, the misunderstandings, the bad wills, with the same smile that comes from full confidence in the Divine Grace. And that is the only way out, there is no other.

But where to get such a strength?

   Within you. The Divine Presence is in you. It is in you. You look for it outside; look inside. It is in you. The Presence is there. You want the appreciation of others to get strength - you will never get it. The strength is in you. If you want, you can aspire for what seems to you the supreme goal, supreme light, supreme knowledge, supreme love. But it is in you - otherwise you would never be able to contact it. If you go deep enough inside you, you will find it there, like a flame that is always burning straight up. And don't believe that it is difficult to do. It is because the look is always turned outside that you don't feel the Presence. But if, instead of looking outside for support, you concentrate and you pray - inside, to the supreme knowledge - to know at each moment what is to be done, the way to do it, and if you give all you are, all you do in order to acquire perfection, you will feel that the support is always there, always guiding, showing the way. And if there is a difficulty, then instead of wanting to fight, you hand it over, hand it over to the supreme wisdom to deal with it - to deal with all the bad wills, all the misunderstandings, all the bad reactions. If you surrender completely, it is no more your concern: it's the concern of the Supreme who takes it up and knows better than anybody else what is to be done. That is the only way out, only way out. There, my child
   ~ The Mother, Words Of The Mother III, [T1],
51:Apotheosis ::: One of the most powerful and beloved of the Bodhisattvas of the Mahayana Buddhism of Tibet, China, and Japan is the Lotus Bearer, Avalokiteshvara, "The Lord Looking Down in Pity," so called because he regards with compassion all sentient creatures suffering the evils of existence. To him goes the millionfold repeated prayer of the prayer wheels and temple gongs of Tibet: Om mani padme hum, "The jewel is in the lotus." To him go perhaps more prayers per minute than to any single divinity known to man; for when, during his final life on earth as a human being, he shattered for himself the bounds of the last threshold (which moment opened to him the timelessness of the void beyond the frustrating mirage-enigmas of the named and bounded cosmos), he paused: he made a vow that before entering the void he would bring all creatures without exception to enlightenment; and since then he has permeated the whole texture of existence with the divine grace of his assisting presence, so that the least prayer addressed to him, throughout the vast spiritual empire of the Buddha, is graciously heard. Under differing forms he traverses the ten thousand worlds, and appears in the hour of need and prayer. He reveals himself in human form with two arms, in superhuman forms with four arms, or with six, or twelve, or a thousand, and he holds in one of his left hands the lotus of the world.

Like the Buddha himself, this godlike being is a pattern of the divine state to which the human hero attains who has gone beyond the last terrors of ignorance. "When the envelopment of consciousness has been annihilated, then he becomes free of all fear, beyond the reach of change." This is the release potential within us all, and which anyone can attain-through herohood; for, as we read: "All things are Buddha-things"; or again (and this is the other way of making the same statement) : "All beings are without self."

The world is filled and illumined by, but does not hold, the Bodhisattva ("he whose being is enlightenment"); rather, it is he who holds the world, the lotus. Pain and pleasure do not enclose him, he encloses them-and with profound repose. And since he is what all of us may be, his presence, his image, the mere naming of him, helps. "He wears a garland of eight thousand rays, in which is seen fully reflected a state of perfect beauty.

The color of his body is purple gold. His palms have the mixed color of five hundred lotuses, while each finger tip has eighty-four thousand signet-marks, and each mark eighty-four thousand colors; each color has eighty-four thousand rays which are soft and mild and shine over all things that exist. With these jewel hands he draws and embraces all beings. The halo surrounding his head is studded with five hundred Buddhas, miraculously transformed, each attended by five hundred Bodhisattvas, who are attended, in turn, by numberless gods. And when he puts his feet down to the ground, the flowers of diamonds and jewels that are scattered cover everything in all directions. The color of his face is gold. While in his towering crown of gems stands a Buddha, two hundred and fifty miles high." - Amitayur-Dhyana Sutra, 19; ibid., pp. 182-183. ~ Joseph Campbell, The Hero with a Thousand Faces, Apotheosis,

*** NEWFULLDB 2.4M ***

1:The Divine Grace alone shall be our support. ~ The Mother
2:The divine Grace alone shall be our support. ~ The Mother
3:Open to the Divine Grace and thou shalt endure. ~ ~ The Mother
4:With faith in the Divine Grace, all difficulties are solved.
   ~ The Mother,
5:Have faith and unshaken confidence. The Divine Grace will do the rest. ~ The Mother
6:Let us offer our will to the Divine Grace; it is the Grace that accomplishes all. ~ The Mother
7:It is in proportion to our trust in the Divine that the Divine Grace can act for us and help. ~ The Mother
8:Nobody can say, 'there is no hope for me.' because the Divine Grace is there.
   ~ The Mother, White Roses,
9:Let us give ourselves without reserve to the Divine, so best shall we receive the Divine Grace. ~ The Mother
10:The Divine Grace comes in to help and save. ~ Sri Aurobindo, Letters on Yoga - II, The Divine Grace and Guidance,
11:Faith is spontaneous knowledge in the psychic.
   ~ The Mother, Words Of The Mother II, Faith and the Divine Grace, Faith,
12:One has not only to be sincere but to be faithful through all. ~ Sri Aurobindo, Letters on Yoga - II, The Divine Grace and Guidance,
13:But for one who has faith in the Divine Grace, the return to the Light becomes easy.
   ~ The Mother, Questions And Answers 1953, [T7],
14:Let us give ourselves without reserve to the Divine, so best shall we receive the Divine Grace.
   ~ The Mother, Words Of The Mother II,
15:Nobody can really help—only the Divine Grace. ~ Sri Aurobindo, Letters on Yoga - IV, Interactions with Others and the Practice of Yoga,
16:The Grace is infinite for him who sincerely trusts the Grace.
   ~ The Mother, Words Of The Mother II, Trust in the Divine Grace and Help,
17:Any advice?

   Be steady and confident.
   ~ The Mother, Words Of The Mother II, Elements of Yoga, Faith and the Divine Grace, Confidence,
18:Faith is the surest guide in the darkest days. 16 August 1954
   ~ The Mother, Words Of The Mother II, Faith and the Divine Grace, FAITH [79],
19:However long the journey may be and however great the traveller, at the end is always found exclusive reliance on the Divine Grace. ~ The Mother,
20:Be confident, you will become what you have to be and achieve what you have to do.
   ~ The Mother, Words Of The Mother II, Faith and the Divine Grace,
21:If thy first endeavour to find the Eternal bears no fruit, lose not courage. Persevere and at last thou shalt obtain the divine grace. ~ Sri Ramakrishna
22:It is indispensable to keep the faith and the will to conquer. 2 May 1949
   ~ The Mother, Words Of The Mother II, Faith and the Divine Grace, FAITH [80],
23:It can come early or it can come late, but come it will if one is faithful in one’s call. ~ Sri Aurobindo, Letters on Yoga - II, The Divine Grace and Guidance,
24:So long as there is complete sincerity, the Divine Grace will be there and assist at every moment on the way. ~ Sri Aurobindo, Letters on Yoga - II, Sincerity,
25:The Divine knows best and one has to have trust in His wisdom and attune oneself with His will. ~ Sri Aurobindo, Letters on Yoga - II, The Divine Grace and Guidance,
26:Leave all care to the Divine Grace, including your progress, and you will be in peace.
   ~ The Mother, Words Of The Mother II, Trust in the Divine Grace and Help, [T2],
27:It is the Divine Grace that must be prayed for-if justice were to manifest, very few would be those who could stand in front of it.
   ~ The Mother, Words Of The Mother II,
28:The very best happens always to those who have put their entire trust in the Divine and in the Divine alone.
   ~ The Mother, Words Of The Mother II, Trust in the Divine Grace and Help,
29:When we trust in the Divine's Grace we get an unfailing courage. 15 May 1954
   ~ The Mother, Words Of The Mother II, Faith and the Divine Grace, TRUST IN THE DIVINE GRACE AND HELP [92],
30:It is when all seems lost that all can be saved. When you have lost confidence in your personal power, then you should have faith in the Divine Grace.
   ~ The Mother, Words Of The Mother II,
31:Without the Grace of the Divine nothing can be done, but for the full Grace to manifest the sadhak must make himself ready. ~ Sri Aurobindo, Letters on Yoga - II, The Divine Grace and Guidance,
32:...everything really depends on the Divine Grace and we should look towards the future with confidence and serenity, at the same time progressing as fast as we can.
   ~ The Mother, On Thoughts And Aphorisms,
33:An absolute faith and trust in the Grace is, in the last analysis, the Supreme Wisdom. 15 August 1956
   ~ The Mother, Words Of The Mother II, Faith and the Divine Grace, FAITH IN THE DIVINE AND HELP [106], [T9],
34:Length of time is no proof of an ultimate incapacity to arrive—it is only a sign that there is something in oneself which has to be overcome. ~ Sri Aurobindo, Letters on Yoga - II, The Divine Grace and Guidance,
35:Very few are those who can stand firm on the rock of their faith and trust in the Divine.
   ~ The Mother, Words Of The Mother II, Elements of Yoga, Faith and the Divine Grace, Trust in the Divine Grace and Help,
36:The Grace and the help are always there for all who aspire for them and their power is limitless when received with faith and confidence.
   ~ The Mother, Words Of The Mother II, Faith in the Divine Grace and Help,
37:Grace may sometimes bring undeserved or apparently undeserved fruits, but one can’t demand Grace as a right and privilege—for then it would not be Grace. ~ Sri Aurobindo, Letters on Yoga - II, The Divine Grace and Guidance,
38:Like the child who does not reason and has no care, trust thyself to the Divine that His will may be done.
   ~ The Mother, Words Of The Mother II, Elements of Yoga, Faith and the Divine Grace, Trust in the Divine Grace and Help,
39:With each person the guidance works differently according to his nature, the conditions of his life, his cast of consciousness, his stage of development, his need of farther experience. ~ Sri Aurobindo, Letters on Yoga - II, The Divine Grace and Guidance,
40:Who is worthy or unworthy in front of the Divine Grace?

   All are children of the one and the same Mother. Her love is equally spread over all of them. But to each one She gives according to his nature and receptivity.
   ~ The Mother, Words Of The Mother II,
41:If part of the being surrenders, but another part reserves itself, follows its own way or makes its own conditions, then each time that that happens, you are yourself pushing the divine Grace away from you.
   ~ Sri Aurobindo, The Mother With Letters On The Mother, [T6],
42:Yes, my child, the Nature can change, completely change with the practice of Yoga - nothing is impossible for the Divine Grace - it can transform a being so totally that all that seemed for it completely impossible becomes not only possible but done. ~ The Mother, White Roses, Huta, 12,
43:We have the power of the Holy Cross, our holy symbol, the divine grace of Christ, only as long as we have the holy marking of the Holy Baptism, meaning we have denied the devil and sided with Christ, and received the Holy Marking, the seal of the Gift of the Holy Spirit. ~ Elder Paisios of Mount Athos
44:Psychic life in the universe is a work of the divine Grace. Psychic growth is a work of the divine Grace and the ultimate power of the psychic being over the physical-being will also be a result of the divine Grace. And the mind, if it wants to be at all useful, has only to remain very quiet, as quiet as it can, because if it meddles in it, it is sure to spoil everything.
   ~ The Mother, Questions And Answers 1955,
45: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],
46:The Divine Grace alone has the power to intervene and change the course of Universal Justice. The great work of the Avatar is to manifest the Divine Grace upon earth. To be a disciple of the Avatar is to become an instrument of the Divine Grace. The Mother is the great dispensatrix-through identity-of the Divine Grace, with a perfect knowledge-through identity-of the absolute mechanism of Universal Justice.
   ~ The Mother, Words Of The Mother II,
47:You cannot do anything alone. You must put yourself into the hands of the Divine Grace. When you feel lonely, miserable, and upset, at once you should call the Divine Grace and pray sincerely to the Grace to help and to do everything for you, because it is the Divine Grace which can do everything.

If you put everything into the hands of the Divine Grace, and worry less, you will be all right much quicker. 09-03-1957. ~ The Mother, MOTHER YOU SAID SO, BY HUTA (Page no.45),
48:First, once and for all, you should know that luck, good or bad, does not exist. What to our ignorance looks like luck is simply the result of causes we know nothing about. It is certain that for someone who has desires, when his desires are not satisfied, it is a sign that the Divine Grace is with him and wants, through experience, to make him progress rapidly, by teaching him that a willing and spontaneous surrender to the Divine Will is a much surer way to be happy in peace and light than the satisfaction of any desire.
   ~ Sri Aurobindo,
49:I feel sincerely that I want the Divine and nothing else. But when I am in contact with other people, when I am busy with things without any value, I naturally forget the Divine, my one goal. Is it insincerity? If not, then what does it mean?

   Yes. It is insincerity of the being, in which one part wants the Divine and another part wants something else. It is through ignorance and stupidity that the being is insincere. But with a persevering will and an absolute confidence in the Divine Grace, one can cure this insincerity.
   ~ The Mother, Words Of The Mother II,
50:What we call destiny is only in fact the result of the present condition of the being and the nature and energies it has accumulated in the past acting on each other and determining the present attempts and their future results. But as soon as one enters the path of spiritual life, this old predetermined destiny begins to recede. There comes in a new factor, the Divine Grace, the help of a higher Divine Force other than the force of Karma, which can lift the sadhak beyond the present possibilities of his nature. One's spiritual destiny is then the divine election which ensures the future.
   ~ Sri Aurobindo, Letters On Yoga - I, [T1],
51:The hostile forces have a certain self-chosen function: it is to test the condition of the individual, of the work, of the earth itself and their readiness for the spiritual descent and fulfilment. At every step of the journey, they are there attacking furiously, criticising, suggesting, imposing despondency or inciting to revolt, raising unbelief, amassing difficulties. No doubt, they put a very exaggerated interpretation on the rights given them by their function, making mountains even out of what seems to us a mole-hill. A little trifling false step or mistake and they appear on the road and clap a whole Himalaya as a barrier across it. But this opposition has been permitted from of old not merely as a test or ordeal, but as a compulsion on us to seek a greater strength, a more perfect self-knowledge, an intenser purity and force of aspiration, a faith that nothing can crush, a more powerful descent of the Divine Grace.
   ~ Sri Aurobindo, Letters On Yoga - IV,
52:There is nothing unintelligible in what I say about strength and Grace. Strength has a value for spiritual realisation, but to say that it can be done by strength only and by no other means is a violent exaggeration. Grace is not an invention, it is a face of spiritual experience. Many who would be considered as mere nothings by the wise and strong have attained by Grace; illiterate, without mental power or training, without "strength" of character or will, they have yet aspired and suddenly or rapidly grown into spiritual realisation, because they had faith or because they were sincere. ...

   Strength, if it is spiritual, is a power for spiritual realisation; a greater power is sincerity; the greatest power of all is Grace. I have said times without number that if a man is sincere, he will go through in spite of long delay and overwhelming difficulties. I have repeatedly spoken of the Divine Grace. I have referred any number of times to the line of the Gita:

   "I will deliver thee from all sin and evil, do not grieve." ~ Sri Aurobindo, Letters On Yoga - II,
53:
   Sweet Mother, Sri Aurobindo has said somewhere that if one surrenders to the Divine Grace, it will do everything for us. Therefore, what value has tapasya?

If you want to know what Sri Aurobindo has said on a given subject, you must at least read all that he has written on that subject. You will then see that he has apparently said the most contradictory things. But when one has read everything, and understood a little, one perceives that all the contradictions complement each other and are organised and unified into an integral synthesis. Here is another quotation from Sri Aurobindo which will show you that your question is based on ignorance. There are many others which you can read with interest and which will make your intelligence more supple: 'If there is not a complete surrender, then it is not possible to adopt the baby cat attitude; it becomes mere tamasic passivity calling itself surrender. If a complete surrender is not possible in the beginning, it follows that personal effort is necessary.' 16 December 1964
   ~ The Mother, Some Answers From The Mother, 308,
54:Meanwhile, God seeks to raise them higher, to draw them out of this miserable manner of loving to a higher state of the love of God, to deliver them from the low usage of the senses and meditation whereby they seek after God, as I said before,4 in ways so miserable and so unworthy of Him. He seeks to place them in the way of the spirit wherein they may the more abundantly, and more free from imperfections, commune with God now that they have been for some time tried in the way of goodness, persevering in meditation and prayer, and because of the sweetness they found therein have withdrawn their affections from the things of this world, and gained a certain spiritual strength in God, whereby they in some measure curb their love of the creature, and are able, for the love of God, to carry a slight burden of dryness, without going back to that more pleasant time when their spiritual exercises abounded in delights, and when the sun of the divine graces shone, as they think, more clearly upon them. God is now changing that light into darkness, and sealing up the door of the fountain of the sweet spiritual waters, which they tasted in God as often and as long as they wished. For when they were weak and tender, this door was then not shut, as it is written, “Behold, I have given before thee an opened door, which no man can shut; because thou hast a little strength, and hast kept My word, and hast not denied My name.”5 4. God thus leaves them in darkness so great ~ Juan de la Cruz
55:
   How can one "learn of pure delight"?

First of all, to begin with, one must through an attentive observation grow aware that desires and the satisfaction of desires give only a vague, uncertain pleasure, mixed, fugitive and altogether unsatisfactory. That is usually the starting-point.

   Then, if one is a reasonable being, one must learn to discern what is desire and refrain from doing anything that may satisfy one's desires. One must reject them without trying to satisfy them. And so the first result is exactly one of the first observations stated by the Buddha in his teaching: there is an infinitely greater delight in conquering and eliminating a desire than in satisfying it. Every sincere and steadfast seeker will realise after some time, sooner or later, at times very soon, that this is an absolute truth, and that the delight felt in overcoming a desire is incomparably higher than the small pleasure, so fleeting and mixed, which may be found in the satisfaction of his desires. That is the second step.

   Naturally, with this continuous discipline, in a very short time the desires will keep their distance and will no longer bother you. So you will be free to enter a little more deeply into your being and open yourself in an aspiration to... the Giver of Delight, the divine Element, the divine Grace. And if this is done with a sincere self-giving - something that gives itself, offers itself and expects nothing in exchange for its offering - one will feel that kind of sweet warmth, comfortable, intimate, radiant, which fills the heart and is the herald of Delight.    After this, the path is easy.
   ~ The Mother, Questions And Answers 1957-1958,
56:Man's refusal of the Divine Grace has been depicted very beautifully and graphically in a perfect dramatic form by Sri Aurobindo in Savitri. The refusal comes one by one from the three constituent parts of the human being. First of all man is a material being, a bodily creature, as such he is a being of ignorance and misery, of brutish blindness . He does not know that there is something other than his present state of misfortune and dark fate. He is not even aware that there may be anything higher or nobler than the ugliness he is steeped in. He lives on earth-life with an earth-consciousness, moves mechanically and helplessly through vicissitudes over which he has no control. Even so the material life is not a mere despicable thing; behind its darkness, behind its sadness, behind all its infirmities, the Divine Mother is there upholding it and infusing into it her grace and beauty. Indeed, she is one with this world of sorrows, she has in effect become it in her infinite pity and love so that this material body of hers may become conscious of its divine substance and manifest her true form. But the human being individualised and separated in egoistic consciousness has lost the sense of its inner reality and is vocal only in regard to its outward formulation. It is natural for physical man therefore to reject and deny the physical Godhead in him, he even curses it and wants to continue as he is.
He yells therefore in ignorance and anguish:
I am the Man of Sorrows, I am he
Who is nailed on the wide cross of the Universe . . .
I toil like the animal, like the animal die.
I am man the rebel, man the helpless serf...
I know my fate will ever be the same.
It is my Nature' s work that cannot change . . .
I was made for evil, evil is my lot;
Evil I must be and by evil live;
Nought other can I do but be myself;
What Nature made, that I must remain.2' ~ Nolini Kanta Gupta, On Savitri, 13,
57:I have already told you this several times. When you are in a particular set of circumstances and certain events take place, these events often oppose your desire or what seems best to you, and often you happen to regret this and say to yourself, "Ah! how good it would have been if it were otherwise, if it had been like this or like that", for little things and big things.... Then years pass by, events are unfolded; you progress, become more conscious, understand better, and when you look back, you notice―first with astonishment, then later with a smile―that those very circumstances which seemed to you quite disastrous or unfavourable, were exactly the best thing that could have happened to you to make you progress as you should have. And if you are the least bit wise you tell yourself, "Truly, the divine Grace is infinite."

So, when this sort of thing has happened to you a number of times, you begin to understand that in spite of the blindness of man and deceptive appearances, the Grace is at work everywhere, so that at every moment it is the best possible thing that happens in the state the world is in at that moment. It is because our vision is limited or even because we are blinded by our own preferences that we cannot discern that things are like this.

But when one begins to see it, one enters upon a state of wonder which nothing can describe. For behind the appearances one perceives this Grace―infinite, wonderful, all-powerful―which knows all, organises all, arranges all, and leads us, whether we like it or not, whether we know it or not, towards the supreme goal, that is, union with the Divine, the awareness of the Godhead and union with Him.

Then one lives in the Action and Presence of the Grace a life full of joy, of wonder, with the feeling of a marvellous strength, and at the same time with a trust so calm, so complete, that nothing can shake it any longer. ~ The Mother, Questions And Answers 1956, 8 August 1956,
58:I know perfectly well that pain and suffering and struggle and excesses of despair are natural - though not inevitable - on the way, - not because they are helps, but because they are imposed on us by the darkness of this human nature out of which we have to struggle into the Light. . . .

The dark path is there and there are many who make like the Christians a gospel of spiritual suffering; many hold it to be the unavoidable price of victory. It may be so under certain circumstances, as it has been in so many lives at least at the beginning, or one may choose to make it so. But then the price has to be paid with resignation, fortitude or a tenacious resilience. I admit that if borne in that way the attacks of the Dark Forces or the ordeals they impose have a meaning. After each victory gained over them, there is then a sensible advance; often they seem to show us the difficulties in ourselves which we have to overcome and to say, "Here you must conquer us and here."

But all the same it is a too dark and difficult way which nobody should follow on whom the necessity does not lie.

In any case one thing can never help and that is to despond always and say, "I am unfit; I am not meant for the Yoga." And worse still are these perilous mental formations such as you are always accepting that you must fare like X (one whose difficulty of exaggerated ambition was quite different from yours) and that you have only six years etc. These are clear formations of the Dark Forces seeking not only to sterilise your aspiration but to lead you away and so prevent your sharing in the fruit of the victory hereafter. I do not know what Krishnaprem has said but his injunction, if you have rightly understood it, is one that cannot stand as valid, since so many have done Yoga relying on tapasya or anything else but not confident of any Divine Grace. It is not that, but the soul's demand for a higher Truth or a higher life that is indispensable. Where that is, the Divine Grace whether believed in or not, will intervene. If you believe, that hastens and facilitates things; if you cannot yet believe, still the soul's aspiration will justify itself with whatever difficulty and struggle. ~ Sri Aurobindo, Letters On Yoga - IV,
59:
   "Without conscious occult powers, is it possible to help or protect from a distance somebody in difficulty or danger? If so, what is the practical procedure?"

Then a sub-question:

   "What can thought do?"

We are not going to speak of occult processes at all; although, to tell the truth, everything that happens in the invisible world is occult, by definition. But still, practically, there are two processes which do not exclude but complete each other, but which may be used separately according to one's preference.

   It is obvious that thought forms a part of one of the methods, quite an important part. I have already told you several times that if one thinks clearly and powerfully, one makes a mental formation, and that every mental formation is an entity independent of its fashioner, having its own life and tending to realise itself in the mental world - I don't mean that you see your formation with your physical eyes, but it exists in the mental world, it has its own particular independent existence. If you have made a formation with a definite aim, its whole life will tend to the realisation of this aim. Therefore, if you want to help someone at a distance, you have only to formulate very clearly, very precisely and strongly the kind of help you want to give and the result you wish to obtain. That will have its effect. I cannot say that it will be all-powerful, for the mental world is full of innumerable formations of this kind and naturally they clash and contradict one another; hence the strongest and the most persistent will have the best of it.

   Now, what is it that gives strength and persistence to mental formations? - It is emotion and will. If you know how to add to your mental formation an emotion, affection, tenderness, love, and an intensity of will, a dynamism, it will have a much greater chance of success. That is the first method. It is within the scope of all those who know how to think, and even more of those who know how to love. But as I said, the power is limited and there is great competition in that world.

   Therefore, even if one has no knowledge at all but has trust in the divine Grace, if one has the faith that there is something in the world like the divine Grace, and that this something can answer a prayer, an aspiration, an invocation, then, after making one's mental formation, if one offers it to the Grace and puts one's trust in it, asks it to intervene and has the faith that it will intervene, then indeed one has a chance of success.

   Try, and you will surely see the result.

   ~ The Mother, Questions And Answers 1956, 253,
60:10000 :::
   The Only Way Out:

... Once you have no more desires, no more attachments, once you have given up all necessity of receiving a reward from human beings, whoever they are - knowing that the only reward that is worth getting is the one that comes from the Supreme and that never fails - once you give up attachment to all exterior beings and things, you at once feel in your heart this Presence, this Force, this Grace that is always with you. And there is no other remedy. It's the only remedy, for everybody without exception. To all those who suffer, for the same thing that has to be said: all suffering is the sign that the surrender is not total. Then, when you feel in you a 'bang' like that, instead of saying, 'Oh, this is bad' or 'This circumstance is difficult,' you say, 'My surrender is not perfect.' Then it's all right. And then you feel the Grace that helps you and leads you, and you go on. And one day you emerge into that peace that nothing can trouble.
You answer to all the contrary forces, the contrary movements, the attacks, the misunderstandings, the bad wills, with the same smile that comes from full confidence in the Divine Grace. And that is the only way out, there is no other.

But where to get such a strength?

   Within you. The Divine Presence is in you. It is in you. You look for it outside; look inside. It is in you. The Presence is there. You want the appreciation of others to get strength - you will never get it. The strength is in you. If you want, you can aspire for what seems to you the supreme goal, supreme light, supreme knowledge, supreme love. But it is in you - otherwise you would never be able to contact it. If you go deep enough inside you, you will find it there, like a flame that is always burning straight up. And don't believe that it is difficult to do. It is because the look is always turned outside that you don't feel the Presence. But if, instead of looking outside for support, you concentrate and you pray - inside, to the supreme knowledge - to know at each moment what is to be done, the way to do it, and if you give all you are, all you do in order to acquire perfection, you will feel that the support is always there, always guiding, showing the way. And if there is a difficulty, then instead of wanting to fight, you hand it over, hand it over to the supreme wisdom to deal with it - to deal with all the bad wills, all the misunderstandings, all the bad reactions. If you surrender completely, it is no more your concern: it's the concern of the Supreme who takes it up and knows better than anybody else what is to be done. That is the only way out, only way out. There, my child
   ~ The Mother, Words Of The Mother III, [T1],
61:It isn’t Easter,” he said, “but this week has caused me to think a lot about the Easter story. Not the glorious resurrection that we celebrate on Easter Sunday but the darkness that came before. I know of no darker moment in the Bible than the moment Jesus in his agony on the cross cries out, ‘Father, why have you forsaken me?’ Darker even than his death not long after because in death Jesus at last gave himself over fully to the divine will of God. But in that moment of his bitter railing he must have felt betrayed and completely abandoned by his father, a father he’d always believed loved him deeply and absolutely. How terrible that must have been and how alone he must have felt. In dying all was revealed to him, but alive Jesus like us saw with mortal eyes, felt the pain of mortal flesh, and knew the confusion of imperfect mortal understanding. “I see with mortal eyes. My mortal heart this morning is breaking. And I do not understand. “I confess that I have cried out to God, ‘Why have you forsaken me?’ ” Here my father paused and I thought he could not continue. But after a long moment he seemed to gather himself and went on. “When we feel abandoned, alone, and lost, what’s left to us? What do I have, what do you have, what do any of us have left except the overpowering temptation to rail against God and to blame him for the dark night into which he’s led us, to blame him for our misery, to blame him and cry out against him for not caring? What’s left to us when that which we love most has been taken? “I will tell you what’s left, three profound blessings. In his first letter to the Corinthians, Saint Paul tells us exactly what they are: faith, hope, and love. These gifts, which are the foundation of eternity, God has given to us and he’s given us complete control over them. Even in the darkest night it’s still within our power to hold to faith. We can still embrace hope. And although we may ourselves feel unloved we can still stand steadfast in our love for others and for God. All this is in our control. God gave us these gifts and he does not take them back. It is we who choose to discard them. “In your dark night, I urge you to hold to your faith, to embrace hope, and to bear your love before you like a burning candle, for I promise that it will light your way. “And whether you believe in miracles or not, I can guarantee that you will experience one. It may not be the miracle you’ve prayed for. God probably won’t undo what’s been done. The miracle is this: that you will rise in the morning and be able to see again the startling beauty of the day. “Jesus suffered the dark night and death and on the third day he rose again through the grace of his loving father. For each of us, the sun sets and the sun also rises and through the grace of our Lord we can endure our own dark night and rise to the dawning of a new day and rejoice. “I invite you, my brothers and sisters, to rejoice with me in the divine grace of the Lord and in the beauty of this morning, which he has given us. ~ William Kent Krueger
62:Apotheosis ::: One of the most powerful and beloved of the Bodhisattvas of the Mahayana Buddhism of Tibet, China, and Japan is the Lotus Bearer, Avalokiteshvara, "The Lord Looking Down in Pity," so called because he regards with compassion all sentient creatures suffering the evils of existence. To him goes the millionfold repeated prayer of the prayer wheels and temple gongs of Tibet: Om mani padme hum, "The jewel is in the lotus." To him go perhaps more prayers per minute than to any single divinity known to man; for when, during his final life on earth as a human being, he shattered for himself the bounds of the last threshold (which moment opened to him the timelessness of the void beyond the frustrating mirage-enigmas of the named and bounded cosmos), he paused: he made a vow that before entering the void he would bring all creatures without exception to enlightenment; and since then he has permeated the whole texture of existence with the divine grace of his assisting presence, so that the least prayer addressed to him, throughout the vast spiritual empire of the Buddha, is graciously heard. Under differing forms he traverses the ten thousand worlds, and appears in the hour of need and prayer. He reveals himself in human form with two arms, in superhuman forms with four arms, or with six, or twelve, or a thousand, and he holds in one of his left hands the lotus of the world.

Like the Buddha himself, this godlike being is a pattern of the divine state to which the human hero attains who has gone beyond the last terrors of ignorance. "When the envelopment of consciousness has been annihilated, then he becomes free of all fear, beyond the reach of change." This is the release potential within us all, and which anyone can attain-through herohood; for, as we read: "All things are Buddha-things"; or again (and this is the other way of making the same statement) : "All beings are without self."

The world is filled and illumined by, but does not hold, the Bodhisattva ("he whose being is enlightenment"); rather, it is he who holds the world, the lotus. Pain and pleasure do not enclose him, he encloses them-and with profound repose. And since he is what all of us may be, his presence, his image, the mere naming of him, helps. "He wears a garland of eight thousand rays, in which is seen fully reflected a state of perfect beauty.

The color of his body is purple gold. His palms have the mixed color of five hundred lotuses, while each finger tip has eighty-four thousand signet-marks, and each mark eighty-four thousand colors; each color has eighty-four thousand rays which are soft and mild and shine over all things that exist. With these jewel hands he draws and embraces all beings. The halo surrounding his head is studded with five hundred Buddhas, miraculously transformed, each attended by five hundred Bodhisattvas, who are attended, in turn, by numberless gods. And when he puts his feet down to the ground, the flowers of diamonds and jewels that are scattered cover everything in all directions. The color of his face is gold. While in his towering crown of gems stands a Buddha, two hundred and fifty miles high." - Amitayur-Dhyana Sutra, 19; ibid., pp. 182-183. ~ Joseph Campbell, The Hero with a Thousand Faces, Apotheosis,

IN CHAPTERS



  125 Integral Yoga
   2 Occultism
   2 Education
   1 Psychology
   1 Mythology
   1 Christianity


   78 The Mother
   34 Nolini Kanta Gupta
   24 Sri Aurobindo
   21 Satprem
   2 Nirodbaran
   2 James George Frazer


   13 Letters On Yoga IV
   12 Questions And Answers 1957-1958
   11 Collected Works of Nolini Kanta Gupta - Vol 04
   10 Collected Works of Nolini Kanta Gupta - Vol 03
   8 Questions And Answers 1956
   7 Questions And Answers 1953
   7 On Thoughts And Aphorisms
   7 Letters On Yoga II
   6 Words Of The Mother II
   6 Some Answers From The Mother
   6 Questions And Answers 1954
   6 Collected Works of Nolini Kanta Gupta - Vol 01
   5 Questions And Answers 1955
   3 The Mother With Letters On The Mother
   3 Collected Works of Nolini Kanta Gupta - Vol 02
   3 Agenda Vol 09
   3 Agenda Vol 01
   2 Words Of The Mother III
   2 Words Of The Mother I
   2 Twelve Years With Sri Aurobindo
   2 The Golden Bough
   2 Questions And Answers 1950-1951
   2 On Education
   2 Collected Works of Nolini Kanta Gupta - Vol 07
   2 Agenda Vol 13
   2 Agenda Vol 12
   2 Agenda Vol 11
   2 Agenda Vol 08
   2 Agenda Vol 07
   2 Agenda Vol 05


0.02 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  Why, when you get into trouble, do you no longer ask for the
  help of the Divine Grace? Yet you know from experience that
  the result is unfailing and marvellous!
  --
  action of Saint Genevieve who, by the ardour of her prayers,
  obtained the intervention of the Divine Grace. This prompted
  Attila to alter the route of his troops, and so he gave the city a

0.06 - Letters to a Young Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  *
  Certainly the Divine Grace is always at work, it is the material
  world and the men living there that do not want it!
  --
  *
  Have faith in the Divine Grace and the hour of liberation will
  be hastened.
  --
  All my power is with you to help you; open yourself with a
  calm confidence, have faith in the Divine Grace, and you will
  overcome all your difficulties.
  --
  and it is fear which makes healing so difficult. All fear must be
  overcome and replaced by a complete trust in the Divine Grace.
  *

0.09 - Letters to a Young Teacher, #Some Answers From The Mother, #The Mother, #Integral Yoga
  to have or to keep than the nectar of the Immortals.”7
  What does this mean? Doesn’t the Divine Grace always
  pour down on us, depending only on our receptivity?
  --
  drink from the cup of the gods who are immortal.
  To receive the Divine Grace, not only must one have a great
  aspiration, but also a sincere humility and an absolute trust.

01.08 - Walter Hilton: The Scale of Perfection, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
  
   This will elucidate another point of difference between the Christian's and the Vaishnava's love of God, for both are characterised by an extreme intensity and sweetness and exquisiteness of that divine feeling. This Christian's, however, is the union of the soul in its absolute purity and simplicity and "privacy" with her lord and master; the soul is shred here of all earthly vesture and goes innocent and naked into the embrace of her Beloved. The Vaishnava feeling is richer and seems to possess more amplitude; it is more concrete and less ethereal. The Vaishnava in his passionate yearning seeks to carry as it were the whole world with him to his Lord: for he sees and feels Him not only in the inmost chamber of his soul, but meets Him also in and I through his senses and in and through the world and its objects around. In psychological terms one can say that the Christian realisation, at its very source, is that of the inmost soul, what we call the "psychic being" pure and simple, referred to in the book we are considering; as: "His sweet privy voice... stirreth thine heart full stilly." Whereas the Vaishnava reaches out to his Lord with his outer heart too aflame with passion; not only his inmost being but his vital being also seeks the Divine. This bears upon the occult story of man's spiritual evolution upon earth. the Divine Grace descends from the highest into the deepest and from the deepest to the outer ranges of human nature, so that the whole of it may be illumined and transformed and one day man can embody in his earthly life the integral manifestation of God, the perfect Epiphany. Each religion, each line of spiritual discipline takes up one limb of manone level or mode of his being and consciousness purifies it and suffuses it with the spiritual and divine consciousness, so that in the end the whole of man, in his integral living, is recast and remoulded: each discipline is in charge of one thread as it were, all together weave the warp and woof in the evolution of the perfect pattern of a spiritualised and divinised humanity.
  

0.10 - Letters to a Young Captain, #Some Answers From The Mother, #The Mother, #Integral Yoga
  Come with the aspiration to give yourself, to offer your whole
  being, without reserve, to the Divine Grace, and you will feel
  the felicity for which you aspire.
  --
  feeling and turned into a ritual. It is much better to read
  one of Your prayers and then invoke the Divine Grace
  in silence, each in his own way, for the departed person,
  --
  immediately to dispel my psychological pain. For something tells me: “All that happens is done for your own
  good and is done by the Divine Grace.” Is it good, is it
  healthy to think like this?
  --
  Sweet Mother,
  Sri Aurobindo has said somewhere that if we surrender to the Divine Grace, it will do everything for us.
  Then what is the value of tapasya?
  --
  seriously is not considerable...
  But the Divine Grace is infinite!
  20 July 1966
  --
  In the Darshan message of November 24th, Sri
  Aurobindo speaks of the influence of the Divine Compassion and the Divine Grace.32 But what is the difference between the two?
  The compassion seeks to relieve the suffering of all, whether
  --
  Divine Compassion acting on as many as it can reach through the nets of the Law and
  giving them their chance; (3) the Divine Grace which acts more incalculably but also
  more irresistibly than the others.” — Letters on Yoga, SABCL, Vol. 23, p. 609.
  --
  Sincerity, courage, discipline, endurance, absolute faith in the
  Divine work and unshakable trust in the Divine Grace. All
  this must be accompanied by a sustained, ardent, persevering

01.12 - Goethe, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
  
   Satan proposes to lead man down into hell through a sure means, nothing more sure, according to him, viz., love for a woman and a woman's love in return. Nothing like that to make man earth-bound or hell-bound and force out of him the nostalgic cry, "Time must have a stop." A most simple, primal and primeval lyric love will most suit Satan's purpose. Hence the Margaret episode. Love=Passion=Lust=Hell; that is the inevitable equation sequence, and through which runs the magic thread of infatuation. And that charm is invincible. Satan did succeed and was within an ace, as they say, of the final and definitive triumph: but that was not to be, for he left out of account an incalculable element. Love, even human love has, at least can have, a wonderful power, the potency of reversing the natural decree and bring about a supernatural intervention. Human love can at a crucial momentin extremiscall down the Divine Grace, which means God's love for man. And the soul meant for perdition and about to be seized and carried away by Satan finds itself suddenly free and lifted up and borne by Heaven's messengers. Human Jove is divine love itself in earthly form and figure and whatever its apparent aberrations it is in soul and substance that thing. Satan is hoisted with his own petard. That is God's irony.
  

01.13 - T. S. Eliot: Four Quartets, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
  
   But Thompson was not an intellectual, his doubts and despondencies were not of the mental order, he was a boiling, swelling life-surge, a geyser, a volcano. He, too, crossed the Night and saw the light of Day, but in a different way. Well, I he did not march into the day, it was the Day that marched I into him! Yes, the Divine Grace came and seized him from behind with violence. A modern, a modernist consciousness cannot expect that indulgence. God meets him only halfway, he has to work up himself the other half. He has laid so many demands and conditions: the knots in his case are not cut asunder but slowly disengaged.
  

0.11 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  I have begun to see that both the personal effort of the
  sadhak and its result depend on the Divine Grace.
  About this, one could say humorously that we are all divine, but

0.14 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  have driven all defeatism out of our consciousness.
  It is by perfecting our faith in the Divine Grace that we shall
  be able to conquer the defeatism of the subconscient.

02.01 - The World War, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
  
   The fate of India too is being decided in this world-crisison the plains of Flanders, on the steppes of Ukraine, on the farthest expanses of the Pacific. The freedom of India will become inevitable and even imminent in proportion as she becomes cognizant of the underlying character and significance of the present struggle, deliberately takes the side of the evolutionary force, works for the gods, in proportion as she grows to be an instrument of the Divine Power. The instrument that the Divine chooses is often, to all appearances, faulty and defective, but since it has this higher and mightier support, it will surely outgrow all its drawbacks and lapses, it will surmount all dangers and obstacles and become unconquerable. Thisis what the spiritual seeker means by saying that the Divine Grace can make the lame leap across the mountain. India's destiny today hangs in the balance; it lies in the choice of her path.
  

02.02 - The Message of the Atomic Bomb, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
  
   The Bomb has shaken the physical atmosphere of the earth as no other engine has done. It has shaken the moral atmosphere too not in a lesser degree. Reason and moral sense could not move man, so Fear has been sent by the Divine Grace. Dante said that God created Hell in his mood of infinite love and justice that seems to be the inevitable gate through which one has to pass to arrive at the Divine. We are indeed in hell today upon earth, a worse can hardly be tolerated.
  

03.01 - The New Year Initiation, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
  
   In the beginning, the sadhaka finds himself a divided personalityin his heart there is the awakening of aspiration, the divine touch, but with all its outward impulses, the physical consciousness remains subject to the control of old fixed habits under the sway of the lower nature. Ordinarily, man is an unconscious sinner, that is to say, he has no sense of the sins he commits. But he becomes a conscious sinner when he: reaches the level of which we are speaking. The conflicts, fears, agonies, compunctions in this stage have perhaps been nowhere more evident than in the life of the Christian seeker. In this state we know what to do but cannot do it the spirit is willing, but the flesh is weak. We want to do the right thing, we try to do it again and again, yet we fail every time. It is not that we fail only in respect of the movements of our heart and mind, in practice also we commit the same stupidities time and again. These stupiditiesand their name is legionare lust, anger, greed, ignorance, vanity, envy, distrust, disobedience, revolt; repentance, constant repentance and earnest supplication for the Divine Grace that is the remedy, says the devout Christian.
  
   But we, for ourselves, do not give any such supreme place to repentance. For, after all, it is a lower impulse, a vital impulse: as we call it; it does not allow the memory of the sin to be: forgotten; rather by dwelling upon it constantly, it keeps it alive, makes the impression of the sin all the more lurid. And not unoften does it lead to luxuriating in sinfulness Behind the sense of repentance is this consciousness, this idea that man is, by nature, corrupt, his sin is original. That is why the: Christian seeker has accepted sorrow and suffering, abasement and mortification as the indispensable conditions of his sadhana This calls to our mind a witty remark of Anatole France, that prince of humorists, that one could not be a lover of Christ unless one sinned the more one sinned, the more: could one grow in righteousness; the more the repentance, in other words, the more the Divine Grace.
  
   We have said that this is not our path. the Divine Grace is a factwithout that nothing is possible. From one point of view, the Divine Grace is unconditioned. But it does not follow that the precedent of Jagai-Madhai is the invariable law of spiritual life. The law is rather this that the field must be ready, the being and the consciousness must get into a certain mould, attain certain order and disposition so that the descent of the Divine Grace, its manifestation and play may be possible. For, just as the Divine Grace is true, so it is equally true that the individual is essentially one with the Divine, sin and ignorance are his external sloughs, identity with the Divine is his natural right. We, therefore, Jay equal stress on this hidden aspect of man, on the freedom of his will, on his personal effort which is the determining factor of his destiny. For in the field of ignorance or half-knowledge, in the nether hemisphere of his consciousness, it is this power that directly builds up that ordered state of the being with whose support the Divine Grace can actualise itself and give a material shape to the integral fulfilment.
  

03.02 - Yogic Initiation and Aptitude, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
  
   The inner soul the psychicvery often undergoes a secret preparation, develops and comes forward but just waits, as it were, behind the thin though opaque screen; and because of that it gives no objective indication of its growth and readiness. We see no patent sign of what is usually known as fitness or aptitude or capacity. Otherwise how to explain the conversion of a profligate and dilettante like Augustine, or of a rebel like Paul, or of scamps like Jagai-Madhai. Often the purest gold hides in the basest ore, the diamond is coal turned, as it were, inside out. This, one would say, is the Divine Grace that blows where it listsmakes of the dumb a prattler, of the lame a mountain-climber. Yet, but what is this Divine Grace and how does it move and act? It does not act on all and sundry, it does not act on all equally. What is the reason? Appearances often belie the reality: a contrary mask is put on, it would appear, deliberately, with a set purpose. The: sense and significance of this mystery? The hard, obscure, obstinate, rebel outer crust may continue long but it is corroded from within and one day, all on a sudden, it crumbles and dissolves and becomes in a new avatar the vehicle and receptacle of the very thing it opposed and denied.
  

03.03 - Arjuna or the Ideal Disciple, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
  
   To say this is to miss the whole nature of discipleship, at least as it is conceived in the Gita. A disciple is not a bundle of qualifications and attainments, however high or considerable they may be. A disciple is first and foremost an aspiring soul. He may not have high qualities to his credit; on the contrary, he may have what one calls serious defects, but even that would not matter if he possessed the one thing needful, the unescapable urge of the soul, the undying fire in the secret heart. Yudhishthira may have attained a high status of sttvic nature; but the highest spiritual status, the Gita says, lies beyond the three Gunas. He is the fittest person for this spiritual life who has abandoned all dharmasprinciples of conduct, modes of living and taken refuge in the Lord alone, made the Lord's will the sole and sufficient law of life. Even though to outward regard such a person be full of sins, the Lord promises to deliver him from all that. It is the soul's love for the Divine given unconditionally and without reserve that can best purify the dross of the inferior nature and render one worthy of the Divine Grace.
  

04.07 - Readings in Savitri, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
  
   The deepest and the most fundamental mystery of the human consciousness (and in fact of the earth consciousness) is not that there is an unregenerate aboriginal being there as its bed-rock, a being made of the very stuff of ignorance and I inconscience and inertia that is Matter: it is this that the I submerged being is not merely dead matter, but a concentrated, a solidified flame, as it were, a suppressed aspiration that burns inwardly, all the more violent because it is not articulate and in the open. The aboriginal is that which harbours in its womb the original being. That is the Inconscient Godhead, the Divinity in painMater Dolorosa the Divine Being who lost himself totally when transmuted into Matter and yet is harassed always by the oestrus of a secret flame driving it to know itself, to find itself, to be itself again. It is Rudra, the Energy coiled up in Matter and forging ahead towards a progressive evolution in light and consciousness. That is what Savitri, the universal Divine Grace become material and human, finds at the core of her being, the field and centre of concentrated struggle, a millennial aspiration petrified, a grief of ages congealed, a divinity lone and benumbed in a trance. This divinity has to awake and labour. The god has to be cruel to himself, for his divinity demands that he must surpass himself, he cannot abdicate, let Nature go her own way, the inferior path of ease and escape. The godhead must exercise its full authority, exert all its pressure upon itselftapas taptv and by this heat of incubation release the energy that leads towards the light and the high fulfilment. In the meanwhile, the task is not easy. The divine sweetness and solicitude lights upon this hardened divinity: but the inertia of the Inconscient, the 'Pani', hides still the light within its rocky cave and would not deliver it. the Divine Grace, mellow with all the tears of love and sympathy and tenderness she has gathered for the labouring godhead, has pity for the hard lot of a humanity stone-bound to the material life, yet yearning and surging towards freedom. The godhead is not consoled or appeased until that freedom is achieved and light and immortality released. The Grace is working slowly, laboriously perhaps but surely to that end: the stone will wear down and melt one day. Is that fateful day come?
  
  --
  
   Savitri, the Divine Grace in human form, is upon earth. The Divine Consciousness has abandoned its own supreme transcendental status to enter into the human consciousness and partake of the earthly life: it has taken up a mortal frame, to live and dwell here below. Only thus she can transform the lower animal nature into the divine nature, raise man to godhead, make of earth heaven itself:
  

04.09 - Values Higher and Lower, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
  
   The crucial problem however lies, in a sense, in the way that the goal is to be reached, in the modus operandi. How is the higher status, whatever it is, to be brought down, made effective, be established here on earth and in life. Ideals there have been always and many; evidently we do not know how to go about the business and actualise what is thought and dreamed. About the new ideal too, suggestions have been made with regard to the path to be followed to reach it and are being tried and tested. Some say a life of inner or ethical discipline, conscious effort on the part of each Individual for his own sake is needed: the higher reality must be reached first by a few individuals, it cannot be attained by 'mass action. Others declare that personal effort will not lead very far; if there is to be a great or fundamental change in human nature, it is the Divine Grace alone that can bring it about. The surpassing of man is a miracle and only the supreme magician as an Avatara can do it. Others, again, are not prone to believe in a physical Incarnationsomewhat difficult usually for a European mind but would accept subtler forces or even superior beings, other than the human category, as aids and agents in the working out of the great future.
  

05.12 - The Soul and its Journey, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
  
   Indeed, although it may sound somewhat strange and wonderful, nevertheless it is literally true that the body is the fortress par excellence for the individual being: it is not merely an ugly dirty clothing that has to be cast off so that one may go straight to the enjoyment of the beatitude of Paradise; on the contrary, it is, as it were, an armour, a steel-frame that protects the subtle body against the attacks or harsh and cruel touches of other worlds and their beings. Once outside the body, there is every danger for the individual to go astray and be hurt, unless he is guided and protected by a guardian angel, as Dante has had Virgil as his Maestro. We may note here that the passage of Dante from Hell through Purgatory to Heaven across their various levels is almost an exact image of what happens to a soul after death. The highest Heaven where Dante meets Beatrice may be considered as the psychic world and Beatrice herself the Divine Grace that bathes, illumines and comforts the psychic being.
  

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.
  

05.29 - Vengeance is Mine, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
  
   The right attitude, then, for a sadhak who has to live dangerously in the world of today is to rise above the turmoils that surge around, to lift the consciousness to a serener height and aspire wholly towards the help and guidance from above, not to be moved by the blast that passes but hold himself firmly anchored upon the rock of ages, the Divine Grace. It is only then that the question can come of actually taking part in the battle of life for it is then that you can act as God's agent or instrument. If you have to take to the field of actual battle you must first receive God's commission (chaprashas Ramakrishna called it), even as Arjuna did.
   ***

05.30 - Theres a Divinity, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
  
   In our human reckoning, we seem to help the evolutionary course sometimes and sometimes hamper it with our efforts in so far as they are well directed or ill directed. In the practice of spiritual life too, one may be tempted to find a measurable proportion between the personal endeavour and the attainment. However that may be, at the end of all human efforts, the finishing touch always comes from the Divine Grace. Whether we succeed or fail, whatever be the human judgment of the situation, the Grace is sure to intervene in the final stage: to success it will bring more success giving it the peak of fulfilment, and failure too it will transmute into a glorious triumph.
  

06.29 - Towards Redemption, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
  
   The origin of creation is an individualisation the manifestation or emanation of many, as units, out of the undivided and indivisible Single. It meant freedom for each unit to choose: the individual became, so to say, a unit of freedom. The immediate result, however, was not very successful, apparently, that is to say. For the individual unit chose to follow a path exactly opposite to its origin: the individualisation happened as if an element shot out of the infinite unity and flung itself in its momentum, as far away as possible, to the other pole. That is how the one spirit became the infinite particles of inconscient matter. The purpose and problem then set was to bring back the straying elements to their source and origin. The work was long travail. It took and it is taking even now ages for the one Being who could do the thing to prepare slowly, mount the steps gradually along which creation slid down, recover the ground painfully and achieve the hidden purpose, vindicating amply the deviation and the fall. Through devious ways, long, winding, arduous marches the spirit of evolution laboured through millenniums; it was the instrument utilised by the Divine Grace.
  

06.36 - The Mother on Herself, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
  
   And yet there is a compulsion. It is the secret pressure of one's own nature that drives it forward through all vicissitudes back again to its original source. When it is said that the Divine Grace can and should do all, it means nothing more and nothing less than that: the Divine Grace only accelerates the process of return and recognition. But on the side of the journeying element, the soul, there must be awakened a conscious collaboration, an initial consent and a constantly renewed adhesion. It is this that brings out, at least helps to establish outside on the physical level, the force that is already and has always been at work within and on the subtler and higher levels. That is the pattern of the play, the system of conditions under which the game is carried out. The Grace works and incarnates in and through a body of willing and conscious collaborators; these become themselves part and parcel of the Force that works.
  

07.07 - Freedom and Destiny, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
  
   You may call this intervention Grace; for without the Divine Grace this could not happen. There is a consciousness and a vision of things where all are brought back to this single source; Grace only exists, nothing else is there. That does everything. But as you have not risen to that summit, not have had that extreme realisation, you have to take into account your own person, your personal aspiration, the thing that calls for the Grace and to which the Grace responds. The two are needed here. Both are ultimately ways of viewing the same truth. The mind, however, finds it difficult to conceive both in a simultaneous movement. The rigid distinctions it makes take away much from the supple and subtle and integral truth of a total experience.
   ***

07.10 - Diseases and Accidents, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
  
   You may say again that it is the Divine Grace that saves. But would you explain to me how it works? It would be interesting, indeed, to find out who had precisely the awakened consciousness, had the faith and the inner trust, had called for the help and had in him that which answered automatically and even in a way unconsciouslyto something that came in. Human intelligence is a relative thing and has varying degrees of power. Usually it understands by contrasts and contraries. It does not understand a truth in its absoluteness. For example, I have received hundreds of letters thanking me because they were saved from dangers. But I do not remember to have received a letter thanking me because things were normal and nothing had happened. Men perceive the action of Grace only when there is the atmosphere of the pessimist and there is a danger and they had escaped from it, that is to say, when there is already the beginning of the accident, when the accident has come to pass. When they come out of the danger safely only then they take note of the force that saved. Otherwise they would not have even thought of it. If the voyage they undertook came off without any accident they would not think of any action of Grace present there. They would take it as a matter of course. But precisely because it is so, there may be acting here a Grace of a higher order and there may be existing already a deeper pre-existent harmony between the consciousness of the person and the higher force to which it responds. The chance of an accident is already the beginning of the dislocation I spoke of. But the situation becomes complicated if it is a case of collective accident. The result here depends upon the atmosphere of the persons involved. It is the proportion of these two elements in the personnel of a collective accident that determines the character and magnitude of the accident.
  

07.37 - The Psychic Being, Some Mysteries, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
  
   The psychic will and psychic development are things that are completely outside the range of common notions. Ideas of justice and reward and punishment have no place here at all. Any people come to me and complain: What have I done in my past life that I have to be under such difficult conditions now, to suffer so much! I always reply: But don't you see it is a blessing for you, the Divine Grace upon you? In your past life perhaps you yourself asked for such conditions so that you may make greater progress through them! This way of looking at the thing may seem very novel. But truth lies that way.
  

08.28 - Prayer and Aspiration, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
  
   the Divine Grace counteracts the Karma wholly; the Grace melts Karma, as the sun melts butter. If you have an aspiration sincere enough, or a prayer intense enough you can bring down into you something that will change everything.
  

08.38 - The Value of Money, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
  
   It is a catastrophe to have money. It makes you stupid, it makes you avaricious, it makes you wicked. It is one of the biggest calamities in the world. Money is a thing which one should not possess unless and until he is without desire, without attachment. When one has a consciousness as wide as the earth, then only one can have all the money there is upon earth and that would be good for everybody. But until then as much money as you have, so much the curse there is upon you. I will tell this to the face of everybody, even to the face of the man who considers it a merit to be rich. It is a calamity; it is also perhaps a disgrace, a fall from the Divine Grace, the expression of a Divine discontent.
  
  --
  
   Over and above this, if such people possess a higher spiritual consciousness, then they can use the force to build slowly upon earth something that will be able to manifest the Divine Power and the Divine Grace. It is then that this force of money, of wealth, this power of Finance, instead of being a curse, as I have said, would be a blessing for the welfare of all. The saying goes that it is the worst people who become the best. I hope the best do not become the worst, for that would be sad indeed.
  

09.03 - The Psychic Being, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
  
   Meditation the Divine Grace
   Other Authors Nolini Kanta Gupta Part NineThe Psychic Being
  --
   ***
   Meditation the Divine Grace
  

09.04 - The Divine Grace, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
  object:09.04 - the Divine Grace
  author class:Nolini Kanta Gupta
  --
   Other Authors Nolini Kanta Gupta Part Nine the Divine Grace
   the Divine Grace
  
  --
  
   The years pass, events roll on. You progress, become more conscious, understand better. And when you look back, you discover, at first with surprise, later on with a smile, that the special circumstances which once appeared to you disastrous or unfavourable were just the very best thing that could have happened for your needed progress. And if you were a little wiser you would say, "Truly, the Divine Grace is infinite!"
  
  --
  
   Whatever may be the faith and the trust you have in the Divine Grace, whatever your capacity of seeing it at work in all circumstances, at every moment and at all points of life, you can never fully understand the marvellous immensity of its action and the precision and the exactitude with which it works. Never shall one grasp in what degree the Grace does everything, is behind everything, organises everything in order that the advance towards the divine realisation may be as swift, as complete, as total as it can be under the given circumstances of the world.
  
  --
  
   And if to that now you add the ardour of faith and trust in the Divine Grace and that self-giving to the Grace which makes you wait upon the Divine for everything, then it becomes a formidable matter. You can see before your eyes things happening more and more, the most wonderful things realised one after another.
  
   But there are conditions to fulfil: a great purity must be there and a great intensity in the self-giving and that absolute trust in the supreme wisdom of the Divine Grace which knows better than us what is truly good for ourselves. If the aspiration is offered to That and the offering is made truly and with enough intensity, the result will be marvellous.
  
   But then you must be able to see. When things are realised, most often people find that quite natural; they do not care to see even why and how it has so happened; they simply say, "Yes, but of course it had to be so." And thus they lose the joy of gratefulness. After all, if one can be full of gratefulness and gratitude for the Divine Grace, then that is the last thing; you begin to see that at every step things are exactly what they should be and the very best that can be. It is then that Sachchidananda begins to gather Himself and refashion His Unity.
   ***

09.05 - The Story of Love, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
  
   the Divine Grace How Can Time Be a Friend?
   Other Authors Nolini Kanta Gupta Part NineThe Story of Love
  --
   ***
   the Divine Grace How Can Time Be a Friend?
  

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