7 Integral Yoga
7 Sri Aurobindo
3 The Mother
2 Agenda Vol 11
|0 1970-05-30, #Agenda Vol 11, #The Mother, #Integral Yoga|
To understand the Divine Intention and to work towards its accomplishment, is that not the surest way to help humanity?
I always wonder when he wrote that.
To understand the Divine Intention you speak of, when one connects all the way up, to try and understand, one feels one almost always meets a sort immutable neutrality?
(Mother goes into a contemplation)
|0 1970-08-05, #Agenda Vol 11, #The Mother, #Integral Yoga|
the Divine Intention suddenly shall be seen,
The end vindicate intuitions sure technique.
|02.01 - The World-Stair, #Savitri, #Sri Aurobindo, #Integral Yoga|
the Divine Intention suddenly shall be seen,
The end vindicate intuition's sure technique.
|1.12 - The Divine Work, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga|
means for the fulfilment of the Divine Intention in the world and
of the larger universal self of which each being is a portion - a
|1970 05 28, #On Thoughts And Aphorisms, #The Mother, #Integral Yoga|
To understand the Divine Intention and to work for its fulfilmentisnt this the surest way to help humanity?
28 May 1970
|1.poe - Eureka - A Prose Poem, #Poe - Poems, #unset, #Zen|
Throughout all this we have no difficulty in understanding the absolute accuracy of the Divine adaptation. The density of the stars, respectively, proceeds, of course, as their condensation diminishes; condensation and heterogeneity keep pace with each other; through the latter, which is the index of the former, we estimate the vitalic and spiritual development. Thus, in the density of the globes, we have the measure in which their purposes are fulfilled. As density proceeds -as the Divine Intentions are accomplished -as less and still less remains to be accomplished so -in the same ratio -should we expect to find an acceleration of the End: -and thus the philosophical mind will easily comprehend that the Divine designs in constituting the stars, advance mathematically to their fulfilment: -and more; it will readily give the advance a mathematical expression; it will decide that this advance is inversely proportional with the squares of the distances of all created things from the starting-point and goal of their creation.
Not only is this Divine adaptation, however, mathematically accurate, but there is that about it which stamps it as divine, in distinction from that which is merely the work of human constructiveness. I allude to the complete mutuality of adaptation. For example; in human constructions a particular cause has a particular effect; a particular intention brings to pass a particular object; but this is all; we see no reciprocity. The effect does not re-act upon the cause; the intention does not change relations with the object. In Divine constructions the object is either design or object as we choose to regard it -and we may take at any time a cause for an effect, or the converse -so that we can never absolutely decide which is which.
|3.2.03 - Conservation and Progress, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga|
The true thinker can dispense with the clat which attaches to the leader of partisans. He will strive to see this great divine movement as a whole, to know in its large lines the Divine Intention and goal in it without seeking to fix arbitrarily its details; he will strive to understand the greatness and profound meaning of the past without attaching himself to its forms, for he knows that forms must change and only the formless endures and that the past can never be repeated, but only its essence preserved, its power, its soul of good and its massed impulse towards a greater self-fulfilment; he will accept the actual realisations of the present as a stage and nothing more, keenly appreciating its defects, self-satisfied errors, presumptuous pretensions because these are the chief enemies of progress, but not ignoring the truth and good that it has gained; and he will sound the future to understand what the Divine in it is seeking to realise, not only at the present moment, not only in the next generation, but beyond, and for that he will speak, strive, if need be battle, since battle is the method still used by Nature in humanity, even while all the while he knows that there is more yet beyond beside which, when it comes to light, the truth he has seized will seem erroneous and limited. Therefore he will act without presumption and egoism, knowing that his own errors and those which he combats are alike necessary forces in that labour and movement of human life towards the growing Truth and Good by which there increases shadowily the figure of a far-off divine Ideal.
|3.2.06 - The Adwaita of Shankaracharya, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga|
There were two points of error [in the correspondents remarks about laya]. (1) That the soul formerly had no other possibility once it reached the Divine than laya. There were other possibilities, e.g. passing into a higher plane, living in the Divine or in the presence of the Divine. Both imply the refusal of birth and leaving the Lila on earth. (2) That it was only for the sake of living with the incarnate Divine and by reason of this descent that the soul consented to give up laya. The capital point is the supramentalisation of the being which is the Divine Intention in the evolution on earth and cannot fail to come; the descent or incarnation is only an instrumentation for bringing that about. Your statement therefore became wrong by incompleteness.
|5.1.03 - The Hostile Forces and Hostile Beings, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga|
There are two kinds of Asuras - one kind were divine in their origin but have fallen from their divinity by self-will and opposition to the intention of the Divine: they are spoken of in the Hindu scriptures as the former or earlier gods; these can be converted and their conversion is indeed necessary for the ultimate purposes of the universe. But the ordinary Asura is not of this character, is not an evolutionary but a typal being and represents a fixed principle of the creation which does not evolve or change and is not intended to do so. These Asuras, as also the other hostile beings, Rakshasas, Pisachas and others resemble the devils of the Christian tradition and oppose the Divine Intention and the evolutionary purpose in the human being; they don't change the purpose in them for which they exist which is evil, but have to be destroyed like the evil. The
Asura has no soul, no psychic being which has to evolve to a higher state; he has only an ego and usually a very powerful ego; he has a mind, sometimes even a highly intellectualised mind; but the basis of his thinking and feeling is vital and not mental, at the service of his desire and not of truth. He is a formation assumed by the life-principle for a particular kind of work and not a divine formation or a soul.
|r1913 12 16, #Record of Yoga, #Sri Aurobindo, #Integral Yoga|
Faith is now imposed on the intellect even in the saundarya-siddhi as the result of two or three slight but noticeable effects of the will on the body which establish in type the possibility &, to the reason arguing from experience, the Divine Intention of the siddhi. Only faith in karmasiddhi is still wanting in the intellectual parts of the general (non-personal) nature. The vijnana is [ ]1 transforming all thought & perception into the type of the vijnanabuddhi.
Utthapana of the neck for half an hour in raised & medial positions. After twenty minutes the inferior position, without support for the back, was attempted, but brought on strong pain of ananima. The utthapana of the leg was abandoned after ten minutes owing to unsatisfactory nature of the laghima and mahima, although it could have been continued longer.